« March 2006 | Main | May 2006 »

I receive emails from a post called "The Wesleyan Theological Discussuion" group. Today I took some time to participate in a series of posts on the academic calling of theology in Christian liberal arts colleges and universities. The issue was one of the disciplinary work versus generalist work. I'll thought that I might as well attach it to my blog.

Dear Friends:

I'd like to come out of the 'lurking status' to address the issue of specialists and generalist within our academic institutions -- despite the work load that has come upon me as a generalist in a Christian liberal arts university where I teach, yet a generalist who has tried to keep involved in the specialist activity of my graduate training in early Second Temple Judaism, all at the same time anchored in the life of a local congregation as we struggle to remain unified in our own life and in a shared life with those who are poor. Whether this attempt is delusional or not, I'm still not sure. Usually I think that it is.

There is no doubt that as a result of these multiple, intense commitments, I become highly "irresponsible" within all three of these "different" sociological units: the guild, the university, and the congregation (I should be spending this time (a) working on my Chronicles commentary as my colleague Tom Phillips has reminded me this morning -- I do have a contract; or (b) grading the stacks of papers for my undergraduates or at least in chapel right now; or (c) calling persons for board nominations at the church, or arranging for Bill Hatcher to have appropriate support when the car in the church's parking lot in which he has been living (and dying) the past three years becomes towed away this coming Monday. Even to spend time to think outside these sociologically distinct assignments is obviously highly irresponsible.

The discussion draws me into it, however, because they have mirrored very intense and at time difficult discussions we have had in the School of Theology at PLNU this spring. They are issues behind the accreditation discussions we have undergone. PLNU itself speaks more and more in terms of the specialization of our faculty in terms of our work. Discourse on the Christian liberal arts in our accreditation review has been very sparse; faculty exhibit a much deeper concern to find more time and energy to their professional work. In the area of our disciplines, we are told to find our "voice" in order to make a different in the world. This is not an abstract issue here, but one that cuts to the very core of the future of PLNU.

As I have read and thought, there are issues of time, resources, course loads, tuition, etc. at work that make this issue very complex within institutions like ours that are so tuition-driven, without large endowments. Yet it seems to me that as my colleague Brad Kelle has noted, the issue is ultimately one concerning the nature of the Christian liberal arts university, and behind that, even the very nature of rationality. In the past several days, I have read in two different contexts the same issue that has been discussed on the WTD -- except by academic 'specialists' that want to call into question the genealogical origins of theological specialization in the university.

First, Lewis Ayres (Emory) has an essay in a new book, "Christian Theologies of Scripture: A Comparative Introduction" (New York University Press, 2006). He concludes, "for early and medieval Christians scripture was fundamental resource for the Christian imagination. There was no 'biblical studies' distinct from 'systematic theology.' Thus, to appropriate early and medieval exegetical method is to engage a method of thinking theologically that is fundamentally different from the modern academic models that mark our institutional and professional structures. . . . we thus need . . . to ask ourselves how far these accounts of scripture's place within the Christian imagination -- accounts that gave rise to basic creed and conciliar formulae that are institutionally or traditionally normative for the vast majority of modern Christians -- can and should challenge us to rethink the theological methods of modernity" (p. 18).

Second, the May 2006 issue of First Things links modernity, the liberal democratic political order, and theology as a 'discipline' within the academy. The central discussion in the issue is "Theology as Knowledge". James R. Stoner, Jr., a political scientist at LSU, argues that "the secularization of the public square resulted from the prior secularization of the university. . . . The academics' decision that theology is not a branch of knowledge, merely an elaboration of belief, helped turn America away from a religiously informed public square " (p. 21). "In America, it seems to have been around the beginning of the twentieth century when theology was eclipsed in the curriculum of the nation's leading universities, as they transformed themselves from Protestant seminaries into research institutions influence by the German model" (p. 21). He finishes by arguing "for now the urgent need is to restore a serious sense of mission among academics who study theology" (p. 23). If one would follow the argument in Christian Smith, editor (sociologist, UNC), "The Secular Revolution: Power, Interests, and Conflict in the Secularization of American Public Life" (University of California Press, 2003), one could argue that this secularization of the university was a concerted effort by a certain academic elite to make the US more in tune with classical liberal political commitments against the then current elite Protestant evangelical hegemony.

The respondents to Stoner's essay each press him farther. Stanley Hauerwas argues "we must bring to an end the disciplinary divisions that invite theologians to say, 'I cannot comment on St. Paul's understanding of the gospel because scripture is not my field.' Indeed the attempt to make theology 'objective' through the transformation of theology into a historical discipline must be seen for what it is: a way to separate theology from its source, which is the praise of God" (p. 24). Paul Griffiths (UI at Chicago) pushes the same direction, but recognizes that "theology is not for everyone. It is not a public discipline. It is a work of the Church, a work of the faithful, an elucidation of what God has revealed the and the Church dies its best to understand and teach"
(p. 25). Of course, the disciplines would lose their rigidity and 'natural status' because we would be serving a different constituency than the contemporary liberal nation-state. David B. Hart is most aggressively rhetorical -- "I confess I am being intentionally extreme". Yet he argues that "modernity is secularity. It is, in its essence, a project of detaching moral, legal, and governmental reasoning from any authority transcendent of the state or the individual. It is the project of ethics conformed not to divine justice but to human reason and popular consensus" (p. 27). He argues that more is needed than a 'bland recommendation for a theological appreciation of modern academic pluralism. . . As soon as it [theology] consents to become a perspective among the human sciences, rather than the contemplation of the final cause and culmination of all paths of knowledge, it has ceased to be theology and has become precisely what its detractors have long suspected it of being: willful opinion, emotion, and cant" (p. 27). The disciplines and specialization emerge as a modernist 'discipling' of the church through social pressures of the state in the name of 'objective reason'. This should not be a surprise to anyone who has read any Foucault.

All these "specialized scholars" agree that theology must be more than "one discipline among others" to be true to its nature. It must be the rational inquiry into the very nature of things as we find all things in light of their origin and end in the Triune God, who revealed true Reason in the bloody, crucified body of Jesus Christ, witnessed to in the Scriptures and the Tradition of the church catholic. Grounded in Christ, we therefore are 'undisciplined', freed to see the very nature of all things as creatures brought forth from nothing by the Triune God.

All academic disciplines, all human work, not merely the so-called 'theological disciplines', must be both chastened and purified and elevated in light of God the Father's revelation in Christ by the power of the Spirit for the glory and praise of God -- all academic disciplines must ultimately be raised up to God through Christ in the Spirit as doxology and prayer. The social/institutional presuppositions of the secular university excludes such an understanding of rationality -- and it does this for and by irrational reasons. Thus, the extreme importance of Christian liberal arts universities remaining true to their calling, rather than trying to conform to the (false, imaginary) disciplinary restrictions provided by the secular university, anchored in a Weberian encyclopedic Wissenschaft or a Nietzchean anti-reason genealogical reason.

Alasdair MacIntyre's "Three Rival Versions of Moral Inquiry" shares the same historical diagnosis as all the above thinkers. The concern for specialization arises out of the Enlightenment understanding of reason as seen in the "Encyclopedia" in which different discourse can be laid out rationally, objectively side-by-side with each other. Yet this agenda undercut itself, among other reasons, because a change in education. "It was not merely that academic enquiry increasingly became professionalized and specialized and that formal education correspondingly became a preparation for and initiation into professionalization and specialization but that, for the most part and increasingly, moral and theological truths ceased to be recognized as objects of substantive enquiry and instead were relegated to the realm of privatized belief. . . Questions of truth in morality and theology -- as distinct from the psychological or social scientific study of morals and religion -- have become matter for private allegiances, not to be accorded such formal badges of academic recognition" (p. 217). Genealogical reason, the eclipse of Enlightenment reason by power, has moved into the university, but in so doing, merely duplicates the structures of that reason that it reacted against -- Nietzchean thought ironically as ressentment! MacIntyre's argues that "what it signals is the capacity of the contemporary university not only to dissolve antagonism, to emasculate hostility, but also in so doing to render itself culturally irrelevant" (pp. 218-9).

The solution? To begin to ask the right question, the one behind the question of academic specialists and generalists: "'What are universities for?' or 'What peculiar goods do universities serve?'" The frame of the question, therefore, behind our discussion of specialization is concerning the nature of the university: "when they are true to their own vocation, institutions within which questions of the form 'What are x's for' and 'What peculiar goods do y's serve?' are formulated and answered in the best rationally defensible way.' That is to say, when it is demanded of a university community that it justify itself by specifying what its peculiar and essential function is, that function which, were it not to exist, no other institution could discharge, the response of that community ought to be that universities are places where conceptions of and standards of rational justification are elaborated, put to work in the detailed practices of enquiry, and themselves rationally evaluated, so that only from the university can the wider society learn how to conduct its own debates, practical or theoretical, in a rationally defensible way" (p. 222).

The question of specialists and generalists arises in the Christian liberal arts university today because we have lost the ability to answer such questions for our institutions. Like the world around us, we in the Methodist/Holiness movement academies have become fragmented, not only in our answers, but, as MacIntyre argues, even in what comprises a proper argument and relevant data: "Nothing is more striking in the contemporary university than the extent of the apparently ineliminable continuing divisions and conflicts within all humanistic enquiry" (p. 6). As a result, we become cultural irrelevant to the church and thus to the wider society, even if we produce more and more disciplined knowledge to contribute to various market-shares within a commodified society.

Perhaps no greater common commitment is needed for Methodist/holiness academics than this is we are to contribute to the task of Christianizing Christianity, a contribution to the catholicity of the church. If we cannot arrive at even asking the right questions in our sociological irrelevance and socially marginal institutions in relationship to the wider society and world, how can we expect anyone else to do so amidst an era in which reason itself finds itself slipping away?

Posted by johnwright at 5:11 PM | Comments (10)

I'm back on the blog after a brief hiatus after Easter. I hope that I can be more active here. I have a backblog of material, and want to share it with you.

But today we are back to our Bible Studies in Acts. The passage is a concluding passage of a unit, a conclusion that is quite complex, but important. If one reads the passage closely, one sees the difference between the world and the church as a difference between a culture of death and a culture of life. The subtle literary structure makes this evident.

This passage concludes the story of the re-start of persecution, begun by the Herod (12:1). Yet it also provides a connection to Paul and Barnabas's mission to Jerusalem from the church in Antioch -- a mission started before Herod begins his atrocities (11:27-30). The overlap of the two stories is interesting. It seems to me that this conclusion has interesting implications.

First, notice the structure of the end of Acts 12. It has (a) the story of Herod's death (vv. 20-23); (b) the fulfillment of the Word of God (v. 24); and (c) Paul and Barnabas's return from their mission (v. 25). We'll come back to the significance of this structure later.

Vv. 20-23: The previous passage has already highlighted Herod's violence. Note the social dynamics of the trip of the Tyrian and Sidonians to visit Herod. There is deep sarcasm underneath this passage. Why do they want to ask Herod for peace? How does this affect their response to Herod? What is the irony of what then happens to Herod? What is Herod full of? Violence here gives raise to false flattery that ultimately comes to show the death of those who control by threats of violence.

V. 24: What would be the function of this verse? How does it relate to Herod and what has just happened? Has Herod's glory spread? Instead, what has spread? In what circumstances?

V. 25: Return to 11:27-30. What was Barnabas and Saul's mission? Why would John Mark come with them? What had they accomplished?

Now let's return to the literary structure of the passage. What is the result of "Herod's mission" for others and for him? How was it pursued? For what end? What was Barnabas' and Saul's mission? How was it pursued? For what end?

Now, how does that relate to the spreading of the Word of God? What is the context of the world and of the church for the spread of the Word of God today? Why would these all be important? How can this take place in our midst?

Have a wonderful evening!

Posted by johnwright at 1:11 PM | Comments (5)

The final entry of our Lenten reflections is actually the first of the Easter season. The Lenten fast is over; we celebrate Christ's resurrection. The last quote is Wesley's call to the works of mercy and devotion -- signs that the kingdom has come to pass in the resurrection of Christ. All things are new. Therefore never can these works be separated from faith in Christ, but instead, these works must arise out of faith in Christ.

The works of mercy and devotion lie at the heart of Wesley's doctrine of sanctification. Such works by Christians are a means of experience the cleansing of sin and the fulness of the love of God filling our hearts. It is a call of joy in service of the resurrected Jesus!

"But what good works are those, the practice of which you affirm to be necessary to sanctification?" First, all works of piety; such as public prayer, family prayer, and praying in our closet; receiving the supper of the Lord; searching the Scriptures, by hearing, reading, meditating; and using such a measure of fasting or abstinence as our bodily health allows.

10. Secondly, all works of mercy; whether they relate to the bodies or souls of men; such as feeding the hungry, clothing the naked, entertaining the stranger, visiting those that are in prison, or sick, or variously afflicted; such as the endeavouring to instruct the ignorant, to awaken the stupid sinner, to quicken the lukewarm, to confirm the wavering, to comfort the feeble-minded, to succour the tempted, or contribute in any manner to the saving of souls from death. This is the repentance, and these the "fruits meet for repentance," which are necessary to full sanctification. This is the way wherein God hath appointed His children to wait for complete salvation.

. . .

though it be allowed, that both this repentance and its fruits are necessary to full salvation; yet they are not necessary either in the same sense with faith, or in the same degree: --Not in the same degree; for these fruits are only necessary conditionally, if there be time and opportunity for them; otherwise a man may be sanctified without them. But he cannot be sanctified without faith. likewise, let a man have ever so much of this repentance, or ever so many good works, yet all this does not at all avail: he is not sanctified till he believes. But the moment he believes, with or without those fruits, yea, with more or less of this repentance, he is sanctified. --Not in the same sense; for this repentance and these fruits are only remotely necessary, --necessary in order to the continuance of his faith, as well as the increase of it; whereas faith is immediately and directly necessary to sanctification. It remains, that faith is the only condition which is immediately and proximately necessary to sanctification.

. . .

"But does God work this great work in the soul gradually or instantaneously?" Perhaps it may be gradually wrought in some; I mean in this sense, --they do not advert to the particular moment wherein sin ceases to be. But it us infinitely desirable, were it the will of God, that it should be done instantaneously; that the Lord should destroy sin "by the breath of His mouth," in a moment, in the twinkling of an eye. And so He generally does; a plain fact, of which there is evidence enough to satisfy any unprejudiced person. Thou therefore look for it every moment! Look for it in the way above described; in all those good works whereunto thou art "created anew in Christ Jesus." There in then no danger: you can be no worse, if you are no better, for that expectation. For were you to be disappointed of your hope, still you lose nothing. But you shall not be disappointed of your hope: it will come, and will not tarry. Look for it then every day, every hour, every moment! Why not this hour, this moment? Certainly you may look for it now, if you believe it is by faith. And by this token you may surely know whether you seek it by faith or by works. If by works, you want something to be done first, before you are sanctified. You think, I must first be or do thus or thus. Then you are seeking it by works unto this day. If you seek it by faith, you may expect it as you are; and expect it now. It is of importance to observe, that there is an inseparable connexion between these three points, --expect it by faith; expect it as you are; and expect it now! To deny one of them, is to deny them all; to allow one, is to allow them all. Do you believe we are sanctified by faith? Be true then to your principle; and look for this blessing just as you are, neither better nor worse; as a poor sinner that has still nothing to pay, nothing to plead, but "Christ died." And if you look for it as you are, then expect it now. Stay for nothing: why should you? Christ is ready; and He is all you want. He is waiting for you: He is at the door! Let your inmost soul cry out,

Come in, come in, thou heavenly Guest! Nor hence again remove;

But sup with me, and let the feast Be everlasting love.

Posted by johnwright at 4:00 AM | Comments (7)

Today I will meet for a final interview with our baptismal candidates. The weekend has been profound; I am humbled by the faithfulness of those with whom I have been gathered. As we met with the Southeast San Diego Church of the Nazarene for a simple meal tonight, I looked across the room and again, saw a vision of the inbreaking of God's kingdom. Ethnicity, social status, gender were all things of the past. We were one in Christ.

Today's excerpt from Wesley begins his discussion of sanctification in "The Scripture Way of Salvation." Every paragraph is significant. It is so simple, yet, again, so profound and true. I hope that his words will challenge and comfort you on this day before Easter.

We are sanctified as well as justified by faith. And indeed the one of those great truths does exceedingly illustrate the other. Exactly as we are justified by faith, so are we sanctified by faith. Faith is the condition, and the only condition, of sanctification, exactly as it is of justification. It is the condition: none is sanctified but he that believes; without faith no man is sanctified. And it is the only condition: this alone is sufficient for sanctification. Every one that believes is sanctified, whatever else he has or has not. In other words, no man is sanctified till he believes: every man when he believes is sanctified.

4. "But is there not a repentance consequent upon, as well as a repentance previous to, justification? And is it not incumbent on all that are justified to be `zealous of good works'? Yea, are not these so necessary, that if a man willingly neglect them he cannot reasonably expect that he shall ever be sanctified in the full sense; that is, perfected in love? Nay, can he grow at all in grace, in the loving knowledge of our Lord Jesus Christ? Yea, can he retain the grace which God has already given him? Can he continue in the faith which he has received, or in the favour of God. Do not you yourself allow all this, and continually assert it? But, if this be so, how can it be said that faith is the only condition of sanctification?"

5. I do allow all this, and continually maintain it as the truth of God. I allow there is a repentance consequent upon, as well as a repentance previous to, justification. It is incumbent on all that are justified to be zealous of good works. And there are so necessary, that if a man willingly neglect them, he cannot reasonably expect that he shall ever be sanctified; he cannot grow in grace, in the image of God, the mind which was in Christ Jesus; nay, he cannot retain the grace he has received; he cannot continue in faith, or in the favour of God. What is the inference we mist draw herefrom? Why, that both repentance, rightly understood, and the practice of all good works, --works of piety, as well as works of mercy (now properly so called, since they spring from faith), are, in some sense, necessary to sanctification.

6. I say, "repentance rightly understood"; for this must not be confounded with the former repentance. The repentance consequent upon justification is widely different from that which is antecedent to it. This implies no guilt, no sense of condemnation, no consciousness of the wrath of God. It does not suppose any doubt of the favour of God, or any "fear that hath torment." It is properly a conviction, wrought by the Holy Ghost, of the sin which still remains in our heart; of the jronhma sarkos, the carnal mind, which "does still remain" (as our Church speaks) "even in them that are regenerate"; although it does no longer reign; it has not now dominion over them. It is a conviction of our proneness to evil, of an heart bent to backsliding, of the still continuing tendency of the flesh to lust against the spirit. Sometimes, unless we continually watch and pray, it lusteth to pride, sometimes to anger, sometimes to love of the world, love of ease, love of honour, or love of pleasure more than of God. It is a conviction of the tendency of our heart to self-will, to Atheism, or idolatry; and above all, to unbelief; whereby, in a thousand ways, and under a thousand pretenses, we are ever departing, more or less, from the living God.

7. With this conviction of the sin remaining in our hearts, there is joined a clear conviction of the sin remaining in our lives; still cleaving to all our words and actions. In the best of these we now discern a mixture of evil, either in the spirit, the matter, or the manner of them; something that could not endure the righteous judgement of God, were He extreme to mark what is done amiss. Where we least suspected it, we find a taint of pride or self-will, of unbelief or idolatry; so that we are now more ashamed of our best duties than formerly of our worst sins: and hence we cannot but feel that these are so far from having anything meritorious in them, yea, so far from being able to stand in sight of the divine justice, that for those also we should be guilty before God, were it not for the blood of the covenant.

Posted by johnwright at 4:00 AM | Comments (6)

It seems appropriate to quote Wesley on faith and justification for our Good Friday reflection. What Wesley unfortunately did not make explicit, but which is presupposed throughout, is the basis of justification and faith is Jesus Christ's faith to God the Father, seen in Jesus' crucifixion for the forgiveness of our sins. Faith is a gift of God given in response to Christ's actions for us: While we were yet sinners, Christ died for us.

1. Faith, in general, is defined by the Apostle, elegcos pragmatvn ou blepomenvn. An evidence, a divine evidence and conviction (the word means both) of things not seen; not visible, not perceivable either by sight, or by any other of the external senses. It implies both a supernatural evidence of God, and of the things of God; a kind of spiritual light exhibited to the soul, and a supernatural sight or perception thereof. Accordingly, the Scripture speaks of God's giving sometimes light, sometimes a power of discerning it. So St. Paul: "God, who commanded light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ." And elsewhere the same Apostle speaks of "the eyes of" our "understanding being opened." By this two-fold operation of the Holy Spirit, having the eyes of our soul both opened and enlightened, we see the things which the natural "eye hath not seen, neither the ear heard." We have a prospect of the invisible things of God; we see the spiritual world, which is all round about us, and yet no more discerned by our natural faculties than if it had no being. And we see the eternal world; piercing through the veil which hangs between time and eternity. Clouds and darkness then rest upon it no more, but we already see the glory which shall be revealed.

2. Taking the word in a more particular sense, faith is a divine evidence and conviction not only that "God was in Christ, reconciling the world unto Himself," but also that Christ loved me, and gave Himself for me. It is by this faith (whether we term it the essence, or rather a property thereof) that we receive Christ; that we receive Him in all His offices, as our Prophet, Priest, and King. It is by this that He is "made of God unto us wisdom, and righteousness, and sanctification, and redemption."

3. "But is this the faith of assurance, or faith of adherence?" The Scripture mentions no such distinction. The Apostle says, "There is one faith, and one hope of our calling"; one Christian, saving faith; "as there is one Lord," in whom we believe, and "one God and Father of us all." And it is certain, this faith necessarily implies an assurance (which is here only another word for evidence, it being hard to tell the difference between them) that Christ loved me, and gave Himself for me. For "he that believeth" with the true living faith "hath the witness in himself": "the Spirit witnesseth with his spirit that he is a child of God." "Because he is a son, God hath sent forth the Spirit of His Son into his heart, crying, Abba, Father"; giving him an assurance that he is so, and a childlike confidence in Him. But let it be observed, that, in the very nature of the thing, the assurance goes before the confidence. For a man cannot have a childlike confidence in God till he knows he is a child of God. Therefore, confidence, trust, reliance, adherence, or whatever else it be called, is not the first, as some have supposed, but the second, branch or act of faith.

. . .

III. 1. And, first, how are we justified by faith? In what sense is this to be understood? I answer, Faith is the condition, and the only condition, of justification. It is the condition: none is justified but he that believes: without faith no man is justified. And it is the only condition: this alone is sufficient for justification. Every one that believes is justified, whatever else he has or has not. In other words: no man is justified till he believes; every man when he believes is justified.

2. "But does not God command us to repent also? Yea, and to `bring forth fruits meet for repentance'--to cease, for instance, from doing evil, and learn to do well? And is not both the one and the other of the utmost necessity, insomuch that if we willingly neglect either, we cannot reasonably expect to be justified at all? But if this be so, how can it be said that faith is the only condition of justification?" God does undoubtedly command us both to repent, and to bring forth fruits meet for repentance; which if we willingly neglect, we cannot reasonably expect to be justified at all: therefore both repentance, and fruits meet for repentance, are, in some sense, necessary to justification. But they are not necessary in the same sense with faith, nor in the same degree. Not in the same degree; for those fruits are only necessary conditionally; if there be time and opportunity for them. Otherwise a man may be justified without them, as was the thief upon the cross (if we may call him so; for a late writer has discovered that he was no thief, but a very honest and respectable person!); but he cannot be justified without faith; this is impossible. Likewise, let a man have ever so much repentance, or ever so many of the fruits meet for repentance, yet all this does not at all avail; he is not justified till he believes. But the moment he believes, with or without those fruits, yea, with more or less repentance, he is justified. --Not in the same sense; for repentance and its fruits are only remotely necessary; necessary in order to faith; whereas faith is immediately necessary to justification. It remains, that faith is the only condition, which is immediately and proximately necessary to justification.

Posted by johnwright at 4:00 AM | Comments (3)

This evening we begin our trip through the weekend of the Passion with our Maundy Thursday service. As we go through the next four days, I want to provide quotes from what I consider Wesley's most important sermon: The Scripture Way of Salvation. It is a core summary of the Christian life, very plainly given, even in 18th century English.

In the excerpt this morning, Wesley describes "salvation". He corrects a popular (mis)understanding today. Salvation is not merely a "ticket to heaven" by having some sort of "experience" whereby God now looks at you differently -- it is not about a change in God. Salvation is about our participation in God, arising out of forgiveness in Jesus Christ. Salvation thus comprises our justification and sanctification: our forgiveness and our being made holy.

I would deeply enjoy any comments you have on this excerpt, who it sounds to you. It seems very fundamental to me.

You may find the full sermon at http://wesley.nnu.edu/john_wesley/sermons/043.htm.

1. I. And, first, let us inquire, What is salvation? The salvation which is here spoken of is not what is frequently understood by that word, the going to heaven, eternal happiness. It is not the soul's going to paradise, termed by our Lord, "Abraham's bosom." It is not a blessing which lies on the other side death; or, as we usually speak, in the other world. The very words of the text itself put this beyond all question: "Ye are saved." It is not something at a distance: it is a present thing; a blessing which, through the free mercy of God, ye are now in possession of. Nay, the words may be rendered, and that with equal propriety, "Ye have been saved": so that the salvation which is here spoken of might be extended to the entire work of God, from the first dawning of grace in the soul, till it is consummated in glory.

2. If we take this in its utmost extent, it will include all that is wrought in the soul by what is frequently termed "natural conscience," but more properly, "preventing grace"; --all the drawings of the Father; the desires after God, which, if we yield to them, increase more and more; --all that light wherewith the Son of God "enlighteneth every one that cometh into the world;" showing every man "to do justly, to love mercy, and to walk humbly with his God"; --all the convictions which His Spirit, from time to time, works in every child of man--although it is true, the generality of men stifle them as soon as possible, and after a while forget, or at least deny, that they ever had them at all.

3. But we are at present concerned only with that salvation which the Apostle is directly speaking of. And this consists of two general parts, justification and sanctification.

Justification is another word for pardon. It is the forgiveness of all our sins; and , what is necessarily implied therein, our acceptance with God. The price whereby this hath been procured for us (commonly termed "the meritorious cause of our justification"), is the blood and righteousness of Christ; or, to express it a little more clearly, all that Christ hath done and suffered for us, till He "poured out His soul for the transgressors." The immediate effects of justification are, the peace of God, a "peace that passeth all understanding," and a "rejoicing in hope of the glory of God" "with joy unspeakable and full of glory."

4. And at the same time that we are justified, yea, in that very moment, sanctification begins. In that instant we are born again, born from above, born of the Spirit: there is a real as well as a relative change. We are inwardly renewed by the power of God. We feel "the love of God shed abroad in our heart by the Holy Ghost which is given unto us"; producing love to all mankind, and more especially to the children of God; expelling the love of the world, the love of pleasure, of ease, of honour, of money, together with pride, anger, self-will, and every other evil temper; in a word, changing the earthly, sensual, devilish mind, into "the mind which was in Christ Jesus."

. . .

6. But it is seldom long before they are undeceived, finding sin was only suspended, not destroyed. Temptations return, and sin revives; showing it was but stunned before, not dead. They now feel two principles in themselves, plainly contrary to each other; "the flesh lusting against the Spirit"; nature opposing the grace of God. They cannot deny, that although they still feel power to believe in Christ, and to love God; and although His "Spirit" still "witnesses with their spirits, that they are children of God"; yet they feel in themselves sometimes pride or self-will, sometimes anger or unbelief. They find one or more of these frequently stirring in their heart, though not conquering; yea, perhaps, "thrusting sore at them that they may fall"; but the Lord is their help.

7. How exactly did Macarius, fourteen hundred years ago, describe the present experience of the children of God: "The unskilful," or unexperienced, "when grace operates, presently imagine they have no more sin. Whereas they that have discretion cannot deny, that even we who have the grace of God may be molested again. For we have often had instances of some among the brethren, who have experienced such grace as to affirm that they had no sin in them; and yet, after all, when they thought themselves entirely freed from it, the corruption that lurked within was stirred up anew, and they were wellnigh burned up."

8. From the time of our being born again, the gradual work of sanctification takes place. We are enabled "by the Spirit" to "mortify the deeds of the body," of our evil nature; and as we are more and more dead to sin, we are more and more alive to God. We so on from grace to grace, while we are careful to "abstain from all appearance of evil," and are "zealous of good works," as we have opportunity, doing good to all men; while we walk in all His ordinances blameless, therein worshipping Him in spirit and in truth; while we take up our cross, and deny ourselves every pleasure that does not lead us to God.

Posted by johnwright at 4:00 AM | Comments (10)

It is Holy Week, but I have to alert readers to continued distortion of news material in the US press -- or at least inform you of contradictory reports. Given the distortions of material that led to selling the Iraq War, similar material is now being sown. I don't know all the data, but poll today suggests that 64% of Americans support an air attack on Iran to prevent their "development of nuclear weapons." Previous comments from the week before suggest that the Bush regime is strongly considering using nuclear weapons in the attack. God forgive us all.

But today a report is making it out to the news through the State Department. If one reads closely, one sees how the state department spins in an alarmist manner -- and how the press mindlessly repeats the State Department line -- by extracting in a distorting way what the Iranian press conference actually said. The US news report makes it sound like the nuclear centrifuges are already built -- and thus gets the 16 day number; in fact, the Al-jazeera report, quoting from the press conference, makes it clear that the centrifuge facility is not built, but will be completed in a year -- a little more than 16 days. And rather than 50,000 centrifuges, they state publicly 3000 -- not reported in the real press conference.

It seems like the press just doesn't get it. The news then becomes massive alarmist headlines in the drudgereport.com. The Bush administration again is trying to successfully scare the US citizenship, perhaps to take the headlines away from the distortions of the controversy concerning the smearing of the truth from Joe Wilson and Valerie Plame and build a consensus based on "spin" like they did in Iraq. After I first wrote this post, I did discover that the NY Times actually has done some real reporting and has an excellent article on the real dynamics. It does not, however, address the State department's panic raising spinning.

In the extended entry is an except from this account, and then a little different account from Al-Jazeera. Finally, I want to add a piece from Dr. Juan Cole, an excellent commentator who is a Near Eastern Modern Historian, a professor at the University of Michigan.

Al-jazeera's Report:

"Iran’s Vice-President and atomic energy chief Gholam Reza Aghazadeh said that the recent developments “pave the way for enrichment on an industrial scale", adding that Iran was “determined” to complete work within three years on a heavy water reactor in Arak.

Iran’s deputy nuclear chief Mohammad Saeedi also said that 3,000 centrifuges would be installed at the Natanz pilot plant within the next year."

[Source]

US State Department's Report:

April 12 (Bloomberg) -- Iran, defying United Nations Security Council demands to halt its nuclear program, may be capable of making a nuclear bomb within 16 days, a U.S. State Department official said.

Iran will move to ``industrial scale'' uranium enrichment involving 54,000 centrifuges at its Natanz plant, the Associated Press quoted deputy nuclear chief Mohammad Saeedi as telling state-run television today.

``Using those 50,000 centrifuges they could produce enough highly enriched uranium for a nuclear weapon in 16 days,'' Stephen Rademaker, U.S. Assistant Secretary of State for International Security and Nonproliferation, told reporters today in Moscow."

[Source]

Despite all the sloppy and inaccurate headlines about Iran "going nuclear," the fact is that all President Mahmoud Ahmadinejad said on Tuesday was that it had enriched uranium to a measely 3.5 percent, using a bank of 180 centrifuges hooked up so that they "cascade."

The ability to slightly enrich uranium is not the same as the ability to build a bomb. For the latter, you need at least 80% enrichment, which in turn would require about 16,000 small centrifuges hooked up to cascade. Iran does not have 16,000 centrifuges. It seems to have 180. Iran is a good ten years away from having a bomb, and since its leaders, including Supreme Jurisprudent Ali Khamenei, say they do not want an atomic bomb because it is Islamically immoral, you have to wonder if they will ever have a bomb.

The crisis is not one of nuclear enrichment, a low-level attainment that does not necessarily lead to having a bomb. Even if Iran had a bomb, it is hard to see how they could be more dangerous than Communist China, which has lots of such bombs, and whose Walmart stores are a clever ruse to wipe out the middle class American family through funneling in cheaply made Chinese goods.

What is really going on here is a ratcheting war of rhetoric. The Iranian hard liners are down to a popularity rating in Iran of about 15%. They are using their challenge to the Bush administration over their perfectly legal civilian nuclear energy research program as a way of enhancing their nationalist credentials in Iran.

Likewise, Bush is trying to shore up his base, which is desperately unhappy with the Iraq situation, by rattling sabres at Iran. Bush's poll numbers are so low, often in the mid-30s, that he must have lost part of his base to produce this result. Iran is a great deus ex machina for Bush. Rally around the flag yet again.

If this international game of chicken goes wrong, then the whole Middle East and much of Western Europe could go up in flames. The real threat here is not unconventional war, which Iran cannot fight for the foreseeable future. It is the spread of Iraq-style instability to more countries in the region.

Bush and Ahmadinejad could be working together toward the Perfect Storm.

[Source]

Posted by johnwright at 8:15 PM | Comments (6)

Wesley's thirteenth and final discourse on the Sermon on the Mount returns to encapsulate many of the themes of the earlier sermons. Wesley keeps to Jesus Christ as his fundamental point throughout the sermon as the touchstone for a house built on a rock. Yet again and again, Wesley does not denounce the outward acts, but recognizes that in themselves, these outward acts have no saving influence on humanity unless they are animated by faith in Christ for the forgiveness of sins, a faith that unleashes the love of God on the individual. Because this is God's love, however, the inward faith moves outward in the formation of a certain character before God. God becomes the source and goal of all of human life. Ultimately, the highest expression of this love is in love of enemies, the willingness to lay down ones life for one's enemy, as Christ did for us. Ultimately, holiness of heart is necessary for holiness of life.

Good works must arise out of faith in Christ for the forgiveness of sins or they are not really good works, only works of pride. Wesley calls consistently to good works, the works of mercy, but as the means of God's sanctification that arises out of God's forgiveness of us through Christ by faith.

The concluding section of the sermon gives a bit of a summary of the way of salvation in Wesley. You may read the whole sermon at http://wesley.nnu.edu/john_wesley/sermons/033.htm.

II. 1. I am, Secondly, to show the wisdom of him that doeth them, that buildeth his house upon a rock. He indeed is wise, "who doeth the will of my Father which is in heaven." He is truly wise, whose "righteousness exceeds the righteousness of the Scribes and Pharisees." He is poor in spirit; knowing himself even as also he is known. He sees and feels all his sin, and all his guilt, till it is washed away by the atoning blood. He is conscious of his lost estate, of the wrath of God abiding on him, and of his utter inability to help himself, till he is filled with peace and joy in the Holy Ghost. He is meek and gentle, patient toward all men, never "returning evil for evil, or railing for railing, but contrariwise blessing," till he overcomes evil with good. His soul is athirst for nothing on earth, but only for God, the living God. He has bowels of love for all mankind, and is ready to lay down his life for his enemies. He loves the Lord his God with all his heart, and with all his mind, and soul, and strength. He alone shall enter into the kingdom of heaven, who, in this spirit, doeth good unto all men; and who, being for this cause despised and rejected of men, being hated, reproached, and persecuted, rejoices and is "exceeding glad," knowing in whom he hath believed, and being assured these light, momentary afflictions will "work out for him an eternal weight of glory."

2. How truly wise is this man! He knows himself; -- an everlasting spirit, which came forth from God, and was sent down into an house of clay, not to do his own will, but the will of Him that sent him. He knows the world; -- the place in which he is to pass a few days or years, not as an inhabitant, but as a stranger and sojourner, in his way to the everlasting habitations; and accordingly he uses the world as not abusing it, and as knowing the fashion of it passes away. He knows God; -- his Father and his Friend, the parent of all good, the centre of the spirits of all flesh, the sole happiness of all intelligent beings. He sees, clearer than the light of the noon-day sun, that this is the end of man, to glorify Him who made him for himself, and to love and enjoy him for ever. And with equal clearness he sees the means to that end, to the enjoyment of God in glory; even now to know, to love, to imitate God, and to believe in Jesus Christ whom he hath sent.

. . .

III. 1. How nearly then does it concern every child of man, practically to apply these things to himself! diligently to examine on what foundation he builds, whether on a rock or on the sand! How deeply are you concerned to inquire, "What is the foundation of my hope? Whereon do I build my expectation of entering into the kingdom of heaven? Is it not built on the sand? upon my orthodoxy, or right opinions, which, by a gross abuse of words, I have called faith? upon my having a set of notions, suppose more rational or scriptural than others have?" Alas! what madness is this! Surely this is building on the sand, or, rather, on the froth of the sea! Say, "I am convinced of this: Am I not again building my hope on what is equally unable to support it? Perhaps on my belonging to 'so excellent a church; reformed after the true Scripture model; blessed with the purest doctrine, the most primitive liturgy, the most apostolical form of government!" These are, doubtless, so many reasons for praising God, as they may be so many helps to holiness; but they are not holiness itself: And if they are separate from it, they will profit me nothing; nay, they will leave me the more without excuse, and exposed to the greater damnation. Therefore, if I build my hope upon this foundation, I am still building upon the sand.

2. You cannot, you dare not, rest here. Upon what next will you build your hope of salvation? -- upon your innocence? upon your doing no harm? your not wronging or hurting anyone? Well; allow this plea to be true. You are just in all your dealings; you are a downright honest man; you pay every man his own; you neither cheat nor extort; you act fairly with all mankind; and you have a conscience towards God; you do not live in any known sin. Thus far is well: But still it is not the thing. You may go thus far, and yet never come to heaven. When all this harmlessness flows from a right principle, it is the least part of the religion of Christ. But in you it does not flow from a right principle, and therefore is no part at all of religion. So that in grounding your hope of salvation on this, you are still building upon the sand.

3. Do you go farther yet? Do you add to the doing no harm, the attending all the ordinances of God? Do you, at all opportunities, partake of the Lord's supper? use public and private prayer? fast often? hear and search the Scriptures, and meditate thereon? These things, likewise, ought you to have done, from the time you first set your face towards heaven. Yet these things also are nothing, being alone. They are nothing without "the weightier matters of the law." And those you have forgotten: At least, you experience them not: -- Faith, mercy, and love of God; holiness of heart; heaven opened in the soul. Still, therefore, you build upon the sand.

4. Over and above all this, are you zealous of good works? Do you, as you have time, do good to all men? Do you feed the hungry, and clothe the naked, and visit the fatherless and widow in their affliction? Do you visit those that are sick? relieve them that are in prison? Is any a stranger, and you take him in? Friend, come up higher! Do you "prophesy" in the "name" of Christ? Do you preach the truth as it is in Jesus? And does the influence of his Spirit attend your word, and make it the power of God unto salvation? Does he enable you to bring sinners from darkness to light, from the power of Satan unto God? Then go and learn what thou hast so often taught, "By grace ye are saved through faith:" "Not by works of righteousness which we have done, but of his own mercy he saveth us." Learn to hang naked upon the cross of Christ, counting all thou hast done but dung and dross. Apply to him just in the spirit of the dying thief, of the harlot with her seven devils! else thou art still on the sand; and, after saving others, thou wilt lose thy own soul.

. . .

12. In a word: Let thy religion be the religion of the heart. Let it lie deep in thy inmost soul. Be thou little, and base, and mean, and vile (beyond what words can express) in thy own eyes; amazed and humbled to the dust by the love of God which is in Christ Jesus. Be serious. Let the whole stream of thy thoughts, words, and actions flow from the deepest conviction that thou standest on the edge of the great gulf, thou and all the children of men, just ready to drop in, either into everlasting glory or everlasting burnings! Let thy soul be filled with mildness, gentleness, patience, long-suffering towards all men; -- at the same time that all which is in thee is athirst for God, the living God; longing to awake up after his likeness, and to be satisfied with it! Be thou a lover of God and of all mankind! In this spirit do and suffer all things! Thus show thy faith by thy works; thus "do the will of thy Father which is in heaven!" And, as sure as thou now walkest with God on earth, thou shalt also reign with him in glory!

Posted by johnwright at 4:00 AM | Comments (8)

Wesley's 12th Discourse on the Sermon on the Mount focuses on "false prophets." Today such language can make us extremely uncomfortable. It is language usually used by people who take authority upon themselves to speak outside the Christian tradition.

Last week we had such a "prophet" appear on PLNU campus. Today I had a discussion about certain "conservative" Protestants who aren't conservative at all, but instead, distort the Christian tradition in certain very problematic ways. Such a position can lead to the mere inverse: theological statements are just arbitrary, personal preference with no real importance. By merely inverting the weird fundamentalist Protestants, one continues the same problems.

Wesley tries to overcome such a dichotomy, giving guidance to his Methodists and to us.

The full sermon can be read at http://wesley.nnu.edu/john_wesley/sermons/032.htm

2. By prophets here (as in many other passages of Scripture, particularly in the New Testament) are meant, not those who foretell things to come, but those who speak in the name of God; those men who profess to be sent of God, to teach others the way to heaven.

Those are false prophets, who teach a false way to heaven, a way which does not lead thither; or, (which comes in the end to the same point,) who do not teach the true.

. . .

4. To be more particular: The only true way to heaven is that pointed out in the preceding sermon. Therefore they are false prophets who do not teach men to walk in this way.

Now the way to heaven pointed out in the preceding sermon is the way of lowliness, mourning, meekness, and holy desire, love of God and of our neighbour, doing good, and suffering evil for Christ's sake. They are, therefore, false prophets, who teach, as the way to heaven, any other way than this.

5. It matters not what they call that other way. They may call it faith; or good works; or faith and works; or repentance; or repentance, faith, and new obedience. All these are good words: But if, under these, or any other terms whatever, they teach men any way distinct from this, they are properly false prophets.

6. How much more do they fall under that condemnation, who speak evil of this good way; -- but above all, they who teach the directly opposite way, the way of pride, of levity, of passion, of worldly desires, of loving pleasure more than God, of unkindness to our neighbour, of unconcern for good works, and suffering no evil, no persecution for righteousness' sake!

. . .

2. Upon all occasions you may easily apply this rule. In order to know whether any who speak in the name of God are false or true prophets it is easy to observe, First, What are the fruits of their doctrine as to themselves? What effect has it had upon their lives? Are they holy and unblamable in all things? What effect has it had upon their hearts? Does it appear by the general tenor of their conversation that their tempers are holy, heavenly, divine? that the mind is in them which was in Christ Jesus? That they are meek, lowly, patient, lovers of God and man, and zealous of good works?

3. You may easily observe, Secondly, what are the fruits of their doctrine as to those that hear them; -- in many, at least, though not in all; for the Apostles themselves did not convert all that heard them. Have these the mind that was in Christ? And do they walk as he also walked? And was it by hearing these men that they began so to do? Were they inwardly and outwardly wicked till they heard them? If so, it is a manifest proof that those are true Prophets, Teachers sent of God. But if it is not so, if they do not effectually teach either themselves or others to love and serve God, it is a manifest proof that they are false prophets; that God hath not sent them.

Posted by johnwright at 4:00 AM | Comments (4)

The past few days finally caught up with my blogging. Sermon preparation took priority, as well as board meeting and getting Carl and Tony off to Mexico for a time with PLNU's "Project Yes." But I do have good news to share: Lauren Crepeau's hearing went well, and the investigating officer has concluded that Lauren's "beliefs are incompatible with continuing service in the military." The process is not over, but this recommendation is usually honored. This becomes more important due to the discussion about an air attack on Iraq and the possible use of nuclear weapons in the same week that the head of the UN nuclear commission has said in Europe that it would be at least five years for Iran to complete an nuclear weapon (this has not been reported in the American press). It should become harder and harder for Christians to support the Bush regime.

We move into Holy Week. I want to get thought Wesley's Discourses on the Sermon on the Mount -- Number 11 this morning. The final days of Holy Week I want to spend reflecting on "The Scripture Way of Salvation." This discourse is interesting because the whole sermon presupposes Wesley's doctrine of sin and sanctification -- salvation from all sin. Moreover, Wesley empties the doctrine of sin from any classism that condemns the poor; rather he notes throughout the dangers of riches and social ettiquette that serves as the broad path to destruction. Wesley does not care about class; rich and poor are sinners; all need saved from their sin. He is concerned, however, that "propriety" becomes equated with holiness, rather than love of God and neighbor filling one's heart and manifested in one's life. It is an important lesson for us.

Discourse 11 might be found at http://wesley.nnu.edu/john_wesley/sermons/031.htm

1. Our Lord, having warned us of the dangers which easily beset us at our first entrance upon real religion, the hinderances which naturally arise from within, from the wickedness of our own hearts; now proceeds to apprize us of the hinderances from without, particularly ill example and ill advice. By one or the other of these, thousands, who once ran well, have drawn back unto perdition; -- yea, many of those who were not novices in religion, who had made some progress in righteousness. His caution, therefore, against these he presses upon us with all possible earnestness, and repeats again and again, in variety of expressions, lest by any means we should let it slip. Thus, effectually to guard us against the former, "Enter ye in," saith he, "at the strait gate: For wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it:" To secure us from the latter, "Beware," saith he, "of false prophets." We shall, at present, consider the former only.

. . .

2. Wide indeed is the gate, and broad the way, that leadeth to destruction! For sin is the gate of hell, and wickedness the way to destruction. And how wide a gate is that of sin! How broad is the way of wickedness! The "commandment" of God "is exceeding broad;" as extending not only to all our actions, but to every word which goeth out of our lips, yea, every thought that rises in our heart. And sin is equally broad with the commandment, seeing any breach of the commandment is sin. Yea, rather, it is a thousand times broader; since there is only one way of keeping the commandment; for we do not properly keep it, unless both the thing done, the manner of doing it, and all the other circumstances, are right: But there are a thousand ways of breaking every commandment; so that this gate is wide indeed.

3. To consider this a little more particularly: How wide do those parent-sins extend, from which all the rest derive their being; -- that carnal mind which is enmity against God, pride of heart, self-will, and love of the world! Can we fix any bounds to them? Do they not diffuse themselves through all our thoughts, and mingle with all our tempers! Are they not the leaven which leavens, more or less, the whole mass of our affections? May we not, on a close and faithful examination of ourselves, perceive these roots of bitterness continually springing up, infecting all our words, and tainting all our actions? And how innumerable an offspring do they bring forth, in every age and nation! Even enough to cover the whole earth with darkness and cruel habitations.

. . .

6. Nor does this only concern the vulgar herd, -- the poor, base, stupid part of mankind. Men of eminence in the world, men who have many fields and yoke of oxen, do not desire to be excused from this. On the contrary, "many wise men after the flesh," according to the human methods of judging, "many mighty," in power, in courage, in riches, many "noble, are called;" called into the broad way, by the world, the flesh, and the devil; and they are not disobedient to that calling Yea, the higher they are raised in fortune and power, the deeper do they sink into wickedness. The more blessings they have received from God, the more sins do they commit; using their honour or riches, their learning or wisdom, not as means of working out their salvation, but rather of excelling in vice, and so insuring their own destruction!

. . .

narrow is the way that leadeth unto life, unto life everlasting, -- so strait the gate, -- that nothing unclean, nothing unholy, can enter. No sinner can pass through that gate, until he is saved from all his sins. Not only from his outward sins, from his evil "conversation received by tradition from his fathers." It will not suffice, that he hath "ceased to do evil" and "learned to do well:" He must not only be saved from all sinful actions, and from all evil and useless discourse; but inwardly changed, thoroughly renewed in the spirit of his mind: Otherwise he cannot pass through the gate of life, he cannot enter into glory.

3. For, "narrow is the way that leadeth unto life;" the way of universal holiness. Narrow indeed is the way of poverty of spirit; the way of holy mourning; the way of meekness; and that of hungering and thirsting after righteousness. Narrow is the way of mercifulness; of love unfeigned; the way of purity of heart; of doing good unto all men; and of gladly suffering evil, all manner of evil, for righteousness' sake.

4. "And few there be that find it." Alas! How few find even the way of heathen honesty! How few are there that do nothing to another which they would not another should do unto them! How few that are clear, before God, from acts either of injustice or unkindness! How few that do not "offend with their tongue;" that speak nothing unkind, nothing untrue! What a small proportion of mankind are innocent even of outward transgressions! And how much smaller a proportion have their hearts right before God, -- clean and holy in his sight! Where are they, whom his all-searching eye discerns to be truly humble; to abhor themselves in dust and ashes, in the presence of God their Saviour; to be deeply and steadily serious, feeling their wants, and "passing the time of their sojourning with fear;" truly meek and gentle, never "overcome of evil, but overcoming evil with good;" thoroughly athirst for God, and continually painting after a renewal in his likeness? How thinly are they scattered over the earth, whose souls are enlarged in love to all mankind; and who love God with all their strength, who have given him their hearts, and desire nothing else in earth or heaven! How few are those lovers of God and man, that spend their whole strength in doing good unto all men; and are ready to suffer all things, yea, death itself, to save one soul from eternal death!

. . .

5. Now, then, "strive to enter in at the strait gate," being penetrated with the deepest sense of the inexpressible danger your soul is in, so long as you are in a broad way, -- so long as you are void of poverty of spirit, and all that inward religion, which the many, the rich, the wise, account madness. "Strive to enter in;" being pierced with sorrow and shame for having so long run on with the unthinking crowd, utterly neglecting, if not despising, that "holiness without which no man can see the Lord." Strive, as in an agony of holy fear, lest "a promise being made you of entering into his rest," even that "rest which remaineth for the people of God," you should nevertheless "come short of it." Strive, in all the fervour of desire, with "groanings which cannot be uttered. Strive by prayer without ceasing; at all times, in all places, lifting up your heart to God, and giving him no rest, till you "awake up after his likeness" and are "satisfied with it."

6. To conclude. "Strive to enter in at the strait gate," not only by this agony of soul, of conviction, of sorrow, of shame, of desire, of fear, of unceasing prayer; but likewise by ordering thy conversation aright, by walking with all thy strength in all the ways of God, the way of innocence, of piety, and of mercy. Abstain from all appearance of evil: Do all possible good to all men: Deny thyself, thy own will, in all things, and take up thy cross daily. Be ready to cut off thy right hand, to pluck out thy right eye and cast it from thee; to suffer the loss of goods, friends, health, all things on earth, so thou mayst enter into the kingdom of heaven!

Posted by johnwright at 4:00 AM | Comments (2)

Wesley's tenth discourse on the Sermon on the Mount spends time reflecting on hazards to "true religion" -- focusing on "judge not and you will not be judged." Wesley recognizes that those who are most earnest about their commitment to Christ can easily develop a judgmentalism about others. But Wesley does not want to slip into a moral relativism either where "I'm okay and you're okay." Truthfulness does matter, and Wesley in the sermon tried to guide the believer through this.

The sermon brought to mind a conversation once that I had with my district superintendent, John Denney. He told me that most struggles that arise within congregations in relationship to the pastor come from those who are deeply sincere and committed, those who have a clear vision of what they think that congregation should or should not be doing -- and therefore, what the pastor is doing wrong or inadequately. Now, of course the pastor is always inadequate and doing something wrong. Yet the earnestness for Christ and Christ's kingdom, lived out with zeal, so easily turns into a judgmentalism that damages individuals and the witness of a congregation. Of course, pastors and clergy themselves are not immune to the same sort of dynamics towards those within a congregation, not to mention those outside their own congregation. Wesley's sermon that engages judgement is a stern warning to us all in living together as Christ's body in the world.

The full sermon might be found at http://wesley.nnu.edu/john_wesley/sermons/030.htm.

2. In the fifth chapter, our great Teacher has fully described inward religion in its various branches. He has there laid before us those dispositions of soul which constitute real Christianity; the tempers contained in that "holiness, without which no man shall see the Lord;" the affections which, when flowing from their proper fountain, from a living faith in God through Christ Jesus, are intrinsically and essentially good, and acceptable to God. In the sixth he hath shown how all our actions likewise, even those that are indifferent in their own nature, may be made holy, and good, and acceptable to God, by a pure and holy intention. Whatever is done without this he declares is of no value with God: Whereas, whatever outward works are thus consecrated to God are, in his sight, of great price.

3. In the former part of this chapter, he points out the most common and most fatal hindrances of this holiness: In the latter, he exhorts us by various motives, to break through all, and secure that prize of our high calling. . . .

4. The first hindrance he cautions us against is judging. "Judge not, that ye be not judged." Judge not others, that ye be not judged of the Lord, that ye bring not vengeance on your own heads. "For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again:" -- A plain and equitable rule, whereby God permits you to determine for yourselves in what manner he shall deal with you in the judgment of the great day.

5. There is no station of life, nor any period of time, from the hour of our first repenting and believing the gospel till we are made perfect in love, wherein this caution is not needful for every child of God. For occasions of judging can never be wanting. And the temptations to it are innumerable; many whereof are so artfully disguised that we fall into the sin before we suspect any danger. And unspeakable are the mischiefs produced hereby, -- always to him that judges another, thus wounding his own soul, and exposing himself to the righteous judgment of God; -- and frequently to those who are judged, whose hands hang down, who are weakened and hindered in their course, if not wholly turned out of the way, and caused to turn back even to perdition. Yea, how often when this "root of bitterness springs up," are "many defiled thereby;" by reason whereof the way of truth itself is evil spoken of, and that worthy name blasphemed whereby we are called!

. . .

24. In all cases relating to your neighbour, make his case your own. Suppose the circumstances to be changed, and yourself to be just as he is now. And then beware that you indulge no temper or thought, that no word pass out of your lips, that you take no step which you should have condemned in him, upon such a change of circumstances. If understood in a direct and positive sense, the plain meaning of it is, "Whatsoever you could reasonably desire of him, supposing yourself to be in his circumstances, that do, to the uttermost of your power, to every child of man."

25. To apply this in one or two obvious instances. It is clear to every man's own conscience, we would not that others should judge us, should causelessly or lightly think evil of us; much less would we that any should speak evil of us, -- should publish our real faults or infirmities. Apply this to yourself. Do not unto another what you would not he should do unto you; and you will never more judge your neighbour, never causelessly or lightly think evil of anyone; much less will you speak evil; you will never mention even the real fault of an absent person, unless so far as you are convinced it is absolutely needful for the good of other souls.

26. Again: We would that all men should love and esteem us, and behave towards us according to justice, mercy, and truth. And we may reasonably desire that they should do us all the good they can do without injuring themselves; yea, that in outward things (according to the known rule,) their superfluities should give way to our conveniencies, their conveniencies to our necessities, and their necessities to our extremities. Now then, let us walk by the same rule: Let us do unto all as we would they should do to us. Let us love and honour all men. Let justice, mercy, and truth govern all our minds and actions. Let our superfluities give way to our neighbour's conveniencies; (and who then will have any superfluities left?) our conveniencies to our neighbour's necessities; our necessities to his extremities.

27. This is pure and genuine morality. This do, and thou shalt live. "As many as walk by this rule, peace be to them, and mercy;" for they are "the Israel of God." But then be it observed, none can walk by this rule (nor ever did from the beginning of the world,) none can love his neighbour as himself, unless he first love God. And none can love God unless he believe in Christ; unless he have redemption through his blood, and the Spirit of God bearing witness with his spirit that he is a child of God. Faith, therefore, is still the root of all, of present as well as future salvation. Still we must say to every sinner, "Believe in the Lord Jesus Christ, and thou shalt be saved." Thou shalt be saved now, that thou mayst be saved for ever; saved on earth, that thou mayst be saved in heaven. Believe in him, and thy faith will work by love. Thou wilt love the Lord thy God because he hath loved thee: Thou wilt love thy neighbour as thyself: And then it will be thy glory and joy, to exert and increase this love; not barely by abstaining from what is contrary thereto, from every unkind thought, word, and action, but by showing all that kindness to every man which thou wouldst he should show unto thee.

Posted by johnwright at 4:00 AM | Comments (0)

Wesley continues moving through the Sermon on the Mount in Discourse Nine. He again works with the wealth issues in "you cannot serve God and mammon." Much of the sermon is a contrast between what it is to serve God and what it is to serve mammon. Wesley here makes it very clear that there is a strong distinction between the world and God, and that the Christian serves God alone.

Wesley speaks straightforwardly in a language that might make us uncomfortable. Yet his analysis is truthful. He speaks from the Scriptures in the center of the Christian tradition. If we are discomforted, it might say something about us rather than Wesley. One sees here, however, the leader for the renewal of the church that Wesley was.

The whole sermon might be read at http://wesley.nnu.edu/john_wesley/sermons/029.htm

14. Does not every reasonable, every thinking man see that he cannot possibly serve God and mammon? Because there is the most absolute contrariety, the most irreconcilable enmity between them. The contrariety between the most opposite things on earth, between fire and water, darkness and light, vanishes into nothing when compared to the contrariety between God and mammon. So that, in whatsoever respect you serve the one, you necessarily renounce the other. Do you believe in God through Christ? Do you trust in him as your strength, your help, your shield, and your exceeding great reward? as your happiness? your end in all, above all things? Then you cannot trust in riches. It is absolutely impossible you should, so long as you have this faith in God. Do you thus trust in riches? Then you have denied the faith. You do not trust in the living God. Do you love God? Do you seek and find happiness in him? Then you cannot love the world, neither the things of the world. You are crucified to the world, and the world crucified to you. Do you love the world? Are your affections set on things beneath? Do you seek happiness in earthly things? Then it is impossible you should love God. Then the love of the Father is not in you. Do you resemble God? Are you merciful, as your Father is merciful? Are you transformed, by the renewal of your mind, into the image of him that created you? Then you cannot be conformed to the present world. You have renounced all its affections and lusts. Are you conformed to the world? Does your soul still bear the image of the earthly? Then you are not renewed in the spirit of your mind. You do not bear the image of the heavenly. Do you obey God? Are you zealous to do his will on earth as the angels do in heaven? Then it is impossible you should obey mammon. Then you set the world at open defiance. You trample its customs and maxims under foot, and will neither follow nor be led by them. Do you follow the world? Do you live like other men? Do you please men? Do you please yourself? Then you cannot be a servant of God. You are of your master and father, the devil.

. . .

It is the will of God, that every man should labour to eat his own bread; yea, and that every man should provide for his own, for them of his own household. It is likewise his will, that we should "owe no man anything, but provide things honest in the sight of all men." But this cannot be done without taking some thought, without having some care upon our minds; yea, often, not without long and serious thought, not without much and earnest care. Consequently this care, to provide for ourselves and our household, this thought how to render to all their dues, our blessed Lord does not condemn. Yea, it is good and acceptable in the sight of God our Saviour.

It is good and acceptable to God, that we should so take thought concerning whatever we have in hand, as to have a clear comprehension of what we are about to do, and to plan our business before we enter upon it. And it is right that we should carefully consider, from time to time, what steps we are to take therein; as well as that we should prepare all things beforehand, for the carrying it on in the most effectual manner. This care, termed by some, "the care of the head," it was by no means our Lord's design to condemn.

17. What he here condemns is, the care of the heart; the anxious, uneasy care; the care that hath torment; all such care as does hurt, either to the soul or body. What he forbids is, that care which, sad experience shows, wastes the blood and drinks up the spirits; which anticipates all the misery it fears, and comes to torment us before the time. He forbids only that care which poisons the blessings of to-day, by fear of what may be to-morrow; which cannot enjoy the present plenty, through apprehensions of future want. This care is not only a sore disease, a grievous sickness of soul, but also an heinous offence against God, a sin of the deepest dye. It is a high affront to the gracious Governor and wise Disposer of all things; necessarily implying, that the great Judge does not do right; that he does not order all things well. It plainly implies, that he is wanting, either in wisdom, if he does not know what things we stand in need of; or in goodness, if he does not provide those things for all who put their trust in him. Beware, therefore, that you take not thought in this sense: Be ye anxiously careful for nothing. Take no uneasy thought: This is a plain, sure rule, Uneasy care is unlawful care. With a single eye to God, do all that in you lies to provide things honest in the sight of all men. And then give up all into better hands; leave the whole event to God.

. . .

"Seek the kingdom of God, and his righteousness." Righteousness is the fruit of God's reigning in the heart. And what is righteousness, but love? -- the love of God and of all mankind, flowing from faith in Jesus Christ, and producing humbleness of mind, meekness, gentleness, longsuffering, patience, deadness to the world; and every right disposition of heart, toward God and toward man. And by these it produces all holy actions, whatsoever are lovely or of good report; whatsoever works of faith and labour of love are acceptable to God, and profitable to man.

"His righteousness:" -- This is all his righteousness still: It is his own free gift to us, for the sake of Jesus Christ the righteous, through whom alone it is purchased for us. And it is his work; it is He alone that worketh it in us, by the inspiration of the Holy Spirit.

Posted by johnwright at 4:00 AM | Comments (7)

Tomorrow, April 6, an ex-student, friend, and a parishioner when she is in town, Lauren Crepeau, faces a military hearing in her application for status as a conscientious objector to war. The past six months she has worked within the military system for her application and I have traveled with her through the process from afar. The Catholic Peace Fellowship has been much closer and wonderful in her assistance. Her hearing is at 12:30 pm, west coast time, in El Paso, Texas. Please pray for Lauren as she continues her courageous stand for peace amidst a nation-state and regime that seems deeply committed to war.

Lauren has given me permission to post from her application for her status as a conscientious objector. In it she quotes the Manual of the Church of the Nazarene. She has faced the challenges with integrity and courage and faithfulness. She has humbled me with the strength of her faithfulness and convictions, and I really desire to honor her. Her story needs told. The following is the application and Lauren's response in certain sections.

A description of the nature of the belief that requires the person to seek separation from the military service or assignment to noncombatant training and duty for reasons of conscience.

I can no longer take part in the U.S. Army or in any other branch of the military. If I willingly continue to participate in the killing of humans, I would never be able to forgive myself. I am on this planet to serve others, not to kill, or directly OR INDIRECTLY support the action of doing so. Even administrative or cooking jobs contribute in the mission of killing. AND I CAN NO LONGER TAKE PART IN THESE JOBS EITHER.

I believe that each human's life is incredibly valuable. I feel called not only to help those in need, but also to bring Jesus Christ into their lives. War goes against everyting I believe in and stand for. Those not concerned with maintaining America's freedom, and even those opposed to it are still valuable not only in my eyes, but also in my Savior's.

An explanation as to how his or her beliefs changed or developed, to include an explanation as to what factors (how, when, and from whom or from what source training received and belief acquired) caused the change in or development of conscientious objection beliefs.

I began to search for a way to pay for college at Point Loma Nazarene University (PLNU) after receiving an acceptance letter during my senior year of high school. I joined the United States Army Reserve when I was 17-years old. I was never thrilled about joining an organization whose main priority is defense through force, but when I was presented with Water Treatment as an option for my MOS, I accepted. I believed it would be an opportunity to help people while simultaneously taking some of the financial burden that comes with paying for college off of my father.

My beliefs developed and then solidified during this summer's Annual Training (AT), when I took a Combat Lifesaver course. After the second day of class, our company commander summoned us into his tent to view a slideshow comprised of pictures he had taken during his previous deployment.

It was appalling.

There were pictures of smal children with shrapnel wounds all over their bodies. There were human beings with their intestines piled on top of their abdomens. Human remains were scattered across streets. Burned bodies of mothers, fathers, sons and daughters flashed before my eyes.

I fought back tears and tried to justify these images. Perhaps these dead and wounded children asked for this inhuman treatment; maybe they volunteered to place a bomb on an American vehicle. What if they took a shot at a soldier? I struggled to believe these children may have possibly deserved to be run over, decapitated, blown up, or shot, but I could not. Were they not just impressionable children? And weren't the grown men and women not only loved and treasured by their parents and family members, but also by Jesus Christ?

Our beliefs may be different from those of other people; we may not share the same values but I honestly believe with every inch of my being that any given human is worth just as much as any American, African, Canadian, Mexican, Scot or Indian, or any other nationality. Who am I to take away their lives, or support in doing so? I knew that my being in the military and performing any MOS would be directly supporting the mission of killing. I love my country, but I can not take part in killing in any circumstance. My claim is not just a philosophy, nor is it solely based on the fact that my church (the Church of the Nazarene), has supported conscientious objection to the war since 1940. I can not kill because this is my personal conviction.

After the slide show, our commander, Cpt. Hanna, explained why he had showed us the pictures. He wanted to make sure we knew what we were getting into as Combat Lifesavers, and for everyone to know why they were doing it. I was standing in the back of the tent, thankfully, and was the first to leave when he dismissed us. I let the tears flow as I walked out under the full moon.

I walked behind the female's tent and sat down cross-legged on a patch of dried mud. Without much thought, I place Brutus III (my assigned M-16) across my lap. I looked up at the moon and silently cried out a prayer to God. I was suddenly struck with a realization that would soon change my life. The hunk of steel and plastic lying across my lap was not a toy, or a tool just used for fun recreational hobbies. Until then, it had just been an inconvenience and another 'sensitive item' I would be punished for losing. What I had failed to realize was that the M-16 I had been carrying around was a symbol of everything I was, in the depth of my conscience, really against. The dead and injured in Capt. Hanna's slideshow were victims of war, and soldiers like me were responsible for war.

On June 20, 2005, I discovered that I could never take a human being's life to save my own or even another's. I would give up all of my comforts; even my own life to help others, but I will never take someone's life NOR TAKE PART IN ANY WAY IN THE PROCESS.

An explanation as to what in the person's life most conspicuously demonstrates the consistency adn depth of his or her beliefs that gave rise to his or her claim.

My life has change course since my moment of realization on June 20, 2005. I have always felt called to become a missionary and share the love of Jesus Christ, but did not ever know for sure if that was what I should become. When I prayed after the slideshow, I received a feeling of peace and assurance. I knew God was with me, and that His love did not stop with me, but that His love was all encompassing and infinite.

After many prayers and some counsel with two strong Christians, I knew that God was assigning me to become a missionary to do His work. From that moment on, I began to prepar. I declared sociology as a major at PLNU in order to obtain a broader view and a better understanding of cultures different from my own. Unfortunately, before I could finish my classes, I was informed of my mobilizationand eventual deployment to Iraq. I withdrew from Point Loma, but plan on returning as soon as possible to continue my mission.

I do not expect life to go smoothly just because I am following God's plan, but I can promise that I will strive to glorify God in all that I do, and through my actions, despite any opposing circumstances. Wherever I go, I want people to recognize the Holy Spirit inside of me, and if they do not already have Jesus in their heart, I pray for opportunity to share HIM with them.

Posted by johnwright at 9:23 PM | Comments (14)

The post-peace time of the church continues with Herod's imprisonment of Peter and his escape in Acts 12. It is not a completely happy situation. Much like the US response to the insurgency in Fallujah, Herod's response to Peter's escape borders on psychopathological brutality that looks normal in the hands of the "authorized" powers. The text is sobering, for believer and unbeliever alike.

Vv. 12-17: What does Peter do immediately upon realization of his release, that he is not in a dream? What does this tell you about his network of support? What is already going on there? Why? What time would it be? What does this tell you about the church? To understand the architecture, think of a house with a gated courtyard to the street. Peter is outside in the street; Rhoda comes from the inner house through the courtyard to the gate. Why is this a funny scene? What is ironic about the church's response to Rhoda's news after Peter had been led to safety by an angel? (v. 15). Who answers when Peter keeps knocking? Why? Why would Peter motion to them to keep silent? What is Peter's fear? Why would he want this told to others? Why would he go to another place after reporting in? Does Peter flaunt his freedom? Does he seek arrest? Why not?

vv. 18-19a: Why is there a commotion among the guards? Why would Herod search after him? What is so important about Peter? What has Peter's escape revealed about Herod? How does he try to regain his authority? What other options did Herod have?

v. 19b: Why would Peter go to Caesarea and stay there? With whom would he stay?

It might be good to compare the work of the church to the work of Herod as a model for us. Who "owns" Peter's body? Why does Herod want to claim it? Who "owns" your body? Who claims ownership? What happens if that claim is denied? It might even be good to discuss the immigration bill that is stuck now in the Senate but already passed by the Senate to understand these dynamics still alive today. How does this passage suggest that we as the church react?

Posted by johnwright at 1:15 PM | Comments (1)

Wesley's eighth discourse on the Sermon on the Mount combines a discussion of intentionality with wealth. He does not allow either subjective intentionality or objective practices cancel each other out in relationship to wealth. He writes, "without question the same purity of intention "which makes our alms and devotions acceptable must also make our labour or employment a proper offering to God. If a man pursues his business that he may raise himself to a state of honour and riches in the world, he is no longer serving God in his employment, and has no more title to a reward from God than he who gives alms that he may be seen, or prays that he may be heard of men. For vain and earthly designs are no more allowable in our employments than in our alms and devotions. They are not only evil when they mix with our good works," with our religious actions, "but they have the same evil nature when they enter into the common business of our employments. If it were allowable to pursue them in our worldly employments, it would be allowable to pursue them in our devotions. But as our alms and devotions are not an acceptable service but when they proceed from a pure intention, so our common employment cannot be reckoned a service to him but when it is performed with the same piety of heart." Good works must flow from a faith-full heart.

Yet a faith-full heart must recognize the truth that excess wealth is to be used for the glory of God in giving to the poor. Wesley here gives quite concrete instructions. I'm going to give basically the outline of his prudential teachings on the use of wealth. As always, Wesley does not mince words, but speaks straightforwardly.

9. Therefore, "lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal." If you do, it is plain your eye is evil; it is not singly fixed on God. . . . how do the Christians observe what they profess to receive as a command of the most high God? Not at all! not in any degree; no more than if no such command had ever been given to man. Even the good Christians, as they are accounted by others as well as themselves, pay no manner of regard thereto. It might as well be still hid in its original Greek for any notice they take of it.

. . .

11. Do you ask what it is to "lay up treasures on earth?" It will be needful to examine this thoroughly. And let us, First, observe what is not forbidden in this command, that we may then clearly discern what is.

We are not forbidden in this command, First, to "provide things honest in the sight of all men," to provide wherewith we may render unto all their due, -- whatsoever they can justly demand of us. So far from it that we are taught of God to "owe no man anything." . . .

Neither, Secondly, does he here forbid the providing for ourselves such things as are needful for the body; a sufficiency of plain, wholesome food to eat, and clean raiment to put on. . . .

Nor yet are we forbidden, Thirdly, to provide for our children, and for those of our own household. This also it is our duty to do, even upon principles of heathen morality. Every man ought to provide the plain necessaries of life both for his own wife and children, and to put them into a capacity of providing these for themselves when he is gone hence and is no more seen. I say, of providing these, the plain necessaries of life; not delicacies, not superfluities; -- and that by their diligent labour; for it is no man's duty to furnish them any more than himself with the means either Of luxury or idleness. . . .

Lastly. We are not forbidden, in these words, to lay up, from time to time what is needful for the carrying on our worldly business in such a measure and degree as is sufficient to answer the foregoing purposes; -- in such a measure as, First, to owe no man anything; Secondly, to procure for ourselves the necessaries of life; and, Thirdly, to furnish those of our own house with them while we live, and with the means of procuring them when we are gone to God. . . .

12. We may now clearly discern (unless we are unwilling to discern it) what that is which is forbidden here. It is the designedly procuring more of this world's goods than will answer the foregoing purposes; the labouring after a larger measure of worldly substance, a larger increase of gold and silver, -- the laying up any more than these ends require, -- is what is here expressly and absolutely forbidden. If the words have any meaning at all, it must be this; for they are capable of no other. Consequently, whoever he is that, owing no man anything, and having food and raiment for himself and his household, together with a sufficiency to carry on his worldly business so far as answers these reasonable purposes; whosoever, I say, being already in these circumstances, seeks a still larger portion on earth; he lives in an open habitual denial of the Lord that bought him. . . .

If you aim at "laying up treasures on earth," you are not barely losing your time and spending your strength for that which is not bread: for what is the fruit if you succeed? -- You have murdered your own soul! You have extinguished the last spark of spiritual life therein! Now indeed, in the midst of life you are in death! You are a living man, but a dead Christian. "For where your treasure is, there will your heart be also." Your heart is sunk into the dust, your soul cleaveth to the ground. Your affections are set, not on things above, but on things of the earth; on poor husks that may poison, but cannot satisfy an everlasting spirit made for God. . . .

Riches, dangerous as they are, do not always "drown men in destruction and perdition;" but the desire of riches does: those who calmly desire and deliberately seek to attain them, whether they do, in fact, gain the world or no, do infallibly lose their own souls. These are they that sell him who bought them with his blood, for a few pieces of gold or silver. These enter into a covenant with death and hell; and their covenant shall stand. For they are daily making themselves meet to partake of their inheritance with the devil and his angels! . . .

Trust in him "who giveth us all things richly to enjoy," pareconti plousivs panta eis apolausin.-- who, of his own rich and free mercy holds them out to us as in his own hand, that receiving them as his gift, and as pledges of his love, we may enjoy all that we possess. It is his love gives a relish to all we taste, -- puts life and sweetness into all, while every creature leads us up to the great Creator, and all earth is a scale to heaven. . . .

22. Thirdly, seek not to increase in goods. "Lay not up for" thyself "treasures upon earth." This is a flat, positive command; full as clear as "Thou shalt not commit adultery." . . .

23. If you ask, "But what must we do with our goods, seeing we have more than we have occasion to use, if we must not lay them up? . . .

"In using riches where they have no real use, nor we any real want, we only use them to our great hurt, in creating unreasonable desires, in nourishing ill tempers, in indulging in foolish passions, and supporting a vain turn of mind. For high eating and drinking, fine clothes and fine houses, state and equipage, gay pleasures and diversions, do all of them naturally hurt and disorder our heart. They are the food and nourishment of all the folly and weakness of our nature. . . .

25. May not this be another reason why rich men shall so hardly enter into the kingdom of heaven? A vast majority of them are under a curse, under the peculiar curse of God; inasmuch as in the general tenor of their lives they are not only robbing God continually, embezzling and wasting their Lord's goods, and by that very means corrupting their own souls; but also robbing the poor, the hungry, the naked, wronging the widow and the fatherless, and making themselves accountable for all the want, affliction, and distress which they may but do not remove. Yea, doth not the blood of all those who perish for want of what they either lay up or lay out needlessly, cry against them from the earth? O what account will they give to him who is ready to judge both the quick and the dead! . . .

Give to the poor with a single eye, with an upright heart, and write, "So much given to God." For "Inasmuch as ye did it unto one of the least of these my brethren, ye have done it unto me."

27. We "charge" you, therefore, "who are rich in this world," as having authority from our great Lord and Master, agadoergein, -- to be habitually doing good, to live in a course of good works. "Be ye merciful as your Father which is in heaven is merciful;" who doth good, and ceaseth not. "Be ye merciful," -- how far? After your power, with all the ability which God giveth. Make this your only measure of doing good, not any beggarly maxims or customs of the world. We charge you to "be rich in good works;" as you have much, to give plenteously. "Freely ye have received; freely give;" so as to lay up no treasure but in heaven. Be ye "ready to distribute" to everyone according to his necessity. Disperse abroad, give to the poor: deal your bread to the hungry. Cover the naked with a garment, entertain the stranger, carry or send relief to them that are in prison. Heal the sick; not by miracle, but through the blessing of God upon your seasonable support. Let the blessing of him that was ready to perish through pining want come upon thee. Defend the oppressed, plead the cause of the fatherless, and make the widow's heart sing for joy.

Posted by johnwright at 4:00 AM | Comments (1)

Wesley's Eighth Discourse on the Sermon of the Mount is really, really interesting. It broaches two subjects: the necessity of purity of intention and the Christian teaching on use of wealth. He, of course, sees these as intricately related. But again there is no "inside-outside" distinction. Intentionality can never override the clear commands of Scripture. The commands of Scripture, however, demand pure intentionality.

Because of the two different sections of the sermon, and their importance, I will spend two days on the sermon. Today's will deal with intentionality; tomorrow with wealth. As always, Wesley is straightforward, no nonsense, challenging for us.

The full sermon may be found at http://wesley.nnu.edu/john_wesley/sermons/028.htm

2. This our blessed Lord declares in the liveliest manner in those strong and comprehensive words which he explains, enforces, and enlarges upon, throughout this whole chapter. "The light of the body is the eye: If therefore thine eye be single, thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness." The eye is the intention: what the eye is to the body, the intention is to the soul. As the one guides all the motions of the body, so does the other those of the soul. This eye of the soul is then said to be single when it looks at one thing only; when we have no other design but to "know God, and Jesus Christ whom he hath sent," -- to know him with suitable affections, loving him as he hath loved us; to please God in all things; to serve God (as we love him) with all our heart and mind and Soul and strength; and to enjoy God in all and above all things, in time and in eternity.

3. "If thine eye be" thus "single," thus fixed on God, "thy whole body shall be full of light." "Thy whole body:" -- all that is guided by the intention, as the body is by the eye. All thou art, all thou doest thy desires, tempers, affections; thy thoughts, and words, and actions. The whole of these "shall be full of light;" full of true divine knowledge. This is the first thing we may here understand by light. "In his light thou shalt see light." "He which of old commanded light to shine out of darkness, shall shine in thy heart:" He shall enlighten the eyes of thy understanding with the knowledge of the glory of God. His Spirit shall reveal unto thee the deep things of God. The inspiration of the Holy One shall give thee understanding, and cause thee to know wisdom secretly. Yea, the anointing which thou receivest of him "shall abide in thee and teach thee of all things."

. . .

4. The Second thing which we may here understand by light, is holiness. While thou seekest God in all things thou shalt find him in all, the fountain of all holiness, continually filling thee with his own likeness, with justice, mercy, and truth. While thou lookest unto Jesus and Him alone thou shalt be filled with the mind that was in him. Thy soul shall be renewed day by day after the image of him that created it. If the eye of thy mind be not removed from him, if thou endurest "as seeing him that is invisible," and seeking nothing else in heaven or earth, then as thou beholdest the glory of the Lord thou shalt be transformed "into the same image, from glory to glory, by the Spirit of the Lord."

. . .

5. This light which fills him who has a single eye implies, Thirdly, happiness as well as holiness. Surely "light is sweet, and a pleasant thing it is to see the sun:" But how much more to see the Sun of Righteousness continually shining upon the soul! And if there be any consolation in Christ, if any comfort of love, if any peace that passeth all understanding, if any rejoicing in hope of the glory of God, they all belong to him whose eye is single. Thus is his "whole body full of light." He walketh in the light as God is in the light, rejoicing evermore, praying without ceasing, and in everything giving thanks, enjoying whatever is the will of God concerning him in Christ Jesus.

. . .

Our eye therefore is evil if in anything we do we aim at any other end than God; if we have any view, but to know and to love God, to please and serve him in all things; if we have any other design than to enjoy God, to be happy in him both now and for ever.

7. If thine eye be not singly fixed on God, "thy whole body shall be full of darkness." The veil shall still remain on thy heart. Thy mind shall be more and more blinded by "the God of this world," "lest the light of the glorious gospel of Christ should shine upon thee." Thou wilt be full of ignorance and error touching the things of God, not being able to receive or discern them. And even when thou hast some desire to serve God, thou wilt be full of uncertainty as to the manner of serving him; finding doubts and difficulties on every side, and not seeing any way to escape.

Yea, if thine eye be not single, if thou seek any of the things of earth, thou shalt be full of ungodliness and unrighteousness, thy desires, tempers, affections, being all out of course, being all dark, and vile, and vain. And thy conversation will be evil as well as thy heart, not "seasoned with salt," or "meet to minister grace unto the hearers;" but idle, unprofitable, corrupt, grievous to the Holy Spirit of God.

8. Both destruction and unhappiness are in thy ways; "for the way of peace hast thou not known." There is no peace, no settled, solid peace, for them that know not God. There is no true nor lasting content for any who do not seek him with their whole heart. While thou aimest at any of the things that perish, '"all that cometh is vanity;" yea, not only vanity, but "vexation of spirit," and that both in the pursuit and the enjoyment also. Thou walkest indeed in a vain shadow, and disquietest thyself in vain. Thou walkest in darkness that may be felt. Sleep on; but thou canst not take thy rest. The dreams of life can give pain, and that thou knowest; but ease they cannot give. There is no rest in this world or the world to come, but only in God, the centre of spirits.

Posted by johnwright at 5:29 AM | Comments (5)

Wesley's seventh discourse on the Sermon on the Mount is on fasting. Wesley's sermon is filled with wisdom from the center of the Christian tradition, not in an abstract, academic sense, but in the pastoral guidance of human beings. He frames the sermon in a very relevant manner even to us today.

In the Lenten season, we exhort our congregation to fast mid-day on Fridays, in solidarity with our baptismal candidates. But Wesley's sermon reminds us that much more may be at stake in our fasts. I will cut and paste excerpts from the beginning of his sermon to comments that I see specially poignant about fasting for us today.

The whole sermon might be found at http://wesley.nnu.edu/john_wesley/sermons/027.htm.

1. It has been the endeavour of Satan, from the beginning of the world, to put asunder what God hath joined together; to separate inward from outward religion; to set one of these at variance with the other. And herein he has met with no small success among those who were "ignorant of his devices."

Many, in all ages, having a zeal for God, but not according to knowledge, have been strictly attached to the "righteousness of the law," the performance of outward duties, but in the mean time wholly regardless of inward righteousness, "the righteousness which is of God by faith." And many have run into the opposite extreme, disregarding all outward duties, perhaps even "speaking evil of the law, and judging the law," so far as it enjoins the performance of them.

2. It is by this very device of Satan, that faith and works have been so often set at variance with each other. And many who had a real zeal for God have, for a time, fallen into the snare on either hand. Some have magnified faith to the utter exclusion of good works, not only from being the cause of our justification, (for we know that man is justified freely by the redemption which is in Jesus,) but from being the necessary fruit of it, yea, from having any place in the religion of Jesus Christ. Others, eager to avoid this dangerous mistake, have run as much too far the contrary way; and either maintained that good works were the cause, at least the previous condition, of justification, -- or spoken of them as if they were all in all, the whole religion of Jesus Christ.

3. In the same manner have the end and the means of religion been set at variance with each other. Some well-meaning men have seemed to place all religion in attending the Prayers of the Church, in receiving the Lord's supper, in hearing sermons, and reading books of piety; neglecting, mean time, the end of all these, the love of God and their neighbour. And this very thing has confirmed others in the neglect, if not contempt, of the ordinances of God, -- so wretchedly abused to undermine and overthrow the very end they were designed to establish.

. . .

II. 3. Another reason or ground of fasting is this: Many of those who now fear God are deeply sensible how often they have sinned against him, by the abuse of these lawful things. They know how much they have sinned by excess of food; how long they have transgressed the holy law of God, with regard to temperance, if not sobriety too; how they have indulged their sensual appetites, perhaps to the impairing even their bodily health, -- certainly to the no small hurt of their soul For hereby they continually fed and increased that sprightly folly, that airiness of mind, that levity of temper, that gay inattention to things of the deepest concern, that giddiness and carelessness of spirit, which were no other than drunkenness of soul, which stupefied all their noblest faculties, no less than excess of wine or strong drink. To remove, therefore, the effect, they remove the cause. They keep at a distance from all excess. They abstain, as far as is possible, from what had well nigh plunged them in everlasting perdition. They often wholly refrain; always take care to be sparing and temperate in all things.

4. They likewise well remember how fulness of bread increased not only carelessness and levity of spirit, but also foolish and unholy desires, yea, unclean and vile affections. And this experience puts beyond all doubt. Even a genteel, regular sensuality is continually sensualizing the soul, and sinking it into a level with the beasts that perish. It cannot be expressed what an effect variety and delicacy of food have on the mind as well as the body; making it just ripe for every pleasure of sense, as soon as opportunity shall invite. Therefore, on this ground also, every wise man will refrain his soul, and keep it low; will wean it more and more from all those indulgences of the inferior appetites, which naturally tend to chain it down to earth, and to pollute as well as debase it Here is another perpetual reason for fasting; to remove the food of lust and sensuality, to withdraw the incentives of foolish and hurtful desires, of vile and vain affections.

. . .

III. 2. "But is it not better" (as it has, Secondly, been objected) "to abstain from pride and vanity, from foolish and hurtful desires, from peevishness, and anger, and discontent, than from food?" Without question, it is. But here again we have need to remind you of our Lord's words: "These things ought ye to have done, and not to leave the other undone." And, indeed, the latter is only in order to the former; it is a means to that great end. We abstain from food with this view, -- that, by the grace of God conveyed into our souls through this outward means, in conjunction with all the other channels of his grace which he hath appointed, we may be enabled to abstain from every passion and temper which is not pleasing in his sight. We refrain from the one, that, being endued with power from on high, we may be able to refrain from the other. So that your argument proves just the contrary to what you designed. It proves that we ought to fast. For if we ought to abstain from evil tempers and desires, then we ought thus to abstain from food; since these little instances of self-denial are the ways God hath chose, wherein to bestow that great salvation.

. . .

IV. 1. I am, in the Last place, to show in what manner we are to fast, that it may be an acceptable service unto the Lord. And, First, let it be done unto the Lord, with our eye singly fixed on Him. Let our intention herein be this, and this alone, to glorify our Father which is in heaven; to express our sorrow and shame for our manifold transgressions of his holy law; to wait for an increase of purifying grace, drawing our affections to things above; to add seriousness and earnestness to our prayers; to avert the wrath of God, and to obtain all the great and precious promises which he hath made to us in Jesus Christ.

Posted by johnwright at 4:00 AM | Comments (6)

Today's post is brief, but poignant. It is from the Sixth Discourse on the Sermon on the Mount again. Wesley summarized his interpretation of the Prayer, a very profoundly traditional interpretation reaching back into the medieval world and before, at the conclusion of the sermon.

May the prayer guide us in our worship as we gather.

Father of all, whose powerful voice
Call'd forth this universal frame;
Whose mercies over all rejoice,
Through endless ages still the same
Thou, by thy word, upholdest all;
Thy bounteous love to all is show'd,
Thou hear'st thy every creature's call.
And fillest every mouth with good

2. In heaven thou reign'st, enthroned in light,
Nature's expanse beneath thee spread;
Earth, air, and sea before thy sight,
And hell's deep gloom are open laid.
Wisdom, and might, and love are thine:
Prostrate before thy face we fall,
Confess thine attributes divine,
And hail the Soverign Lord of All.

3. Thee, sovereign Lord, let all confess
That moves in earth, or air, or sky
Revere thy power, they goodness bless,
Tremble before thy piercing eye.
All ye who owe to Him your birth,
In praise your every hour employ:
Jehovah reigns! Be glad, O earth!
And shout, ye morning stars, for joy!

4. Son of thy Sire's eternal love,
Take to thyself thy mighty power;
Let all earth's sons thy mercy prove,
Let all thy bleeding grace adore.
The triumphs of thy love display;
In every heart reign thou alone;
Till all thy foes confess thy sway,
And glory ends what grace begun.

5. Spirit of grace, and health, and power,
Fountain of light and love below,
Abroad thine healing influence shower,
O'er all the nations let it flow.
Inflame our hearts with perfect love;
In us the work of faith fulfil;
So not heaven's hosts shall swifter move
Than we on earth to do thy will.

6. Father, 'tis thine each day to yield
Thy children's wants a fresh supply:
Thou cloth'st the lilies of the field,
And hearest the young ravens cry.
On thee we cast our care; we live
Through thee, who know'st our every need;
O feed us with thy grace, and give
Our souls this day the living bread!

7. Eternal, spotless Lamb of God,
Before the world's foundation slain,
Sprinkle us ever with thy blood;
O cleanse and keep us ever clean.
To every soul (all praise to Thee!)
Our bowels of compassion more:
And all mankind by this may see
God is in us; for God is love.

8. Giver and Lord of life, whose power
And guardian care for all are free;
To thee, in fierce temptation's hour,
From sin and Satan let us flee.
Thine, Lord, we are, and ours thou art;
In us be all thy goodness show'd;
Renew, enlarge, and fill our heart
With peace, and joy, and heaven, and God.

9. Blessing and honour, praise and love,
Co-equal, co-eternal Three,
In earth below, in heaven above,
By all thy works be paid to thee.
Thrice Holy! thine the kingdom is,
The power omnipotent is thine;
And when created nature dies,
Thy never-ceasing glories shine.

Posted by johnwright at 6:59 AM | Comments (2)

Wesley's Sixth Discourse on the Sermon on the Mount represents two sermons -- one on the necessity of right intentions on engaging the the works of mercy and the works of piety; the other on the Lord's prayer. Today I just want to take excerpts out of the section on the works of mercy and devotion.

Wesley again presupposes that his Methodists, as all Christians, engage in such practices. Unlike our age that has so collapsed the Christian faith into a inward experience, Wesley still lived in a day where he could presuppose some type of culturally patterned Christian practices among the people. It is interesting, therefore, that practices preceed intentionality which are already given by God for obedience. We tend to make any practice legitimate the comes from what the individual perceives as the right intentionality, and thus reduce obedience to intentionality.

He emphasizes the necessity of correct intentionalilty to form while doing the correct practices as described in the Scriptures. Works of mercy and devotion are not made to gain attention, status, or notoriety for those who engage in them. They must arise out of humility, not pride; from awareness of our sinfulness, not to show our moral superiority. Otherwise, as Wesley ends this quotes below, "Any temporal view, any motive whatever on this side eternity, any design but that of promoting the glory of God, and the happiness of men for God's sake, makes every action, however fair it may appear to men, an abomination unto the Lord." Note again, the happiness of humans is not for their own sake, but for God's. All things must lead to God in Christ; love of neighbor begins and ends in love of God. Wesley continues to have much to teach me.

You may find the whole sermon at http://wesley.nnu.edu/john_wesley/sermons/026.htm

1. In the preceding chapter our Lord has described inward religion in its various branches. He has laid before us those dispositions of soul which constitute real Christianity; the inward tempers contained in that "holiness, without which no man shall see the Lord;" the affections which, when flowing from their proper fountain, from a living faith in God through Christ Jesus, are intrinsically and essentially good, and acceptable to God. He proceeds to show, in this chapter, how all our actions likewise, even those that are indifferent in their own nature, may be made holy, and good and acceptable to God, by a pure and holy intention. Whatever is done without this, he largely declares, is of no value before God. Whereas whatever outward works are thus consecrated to God, they are, in his sight, of great price.

2. The necessity of this purity of intention, he shows, First, with regard to those which are usually accounted religious actions, and indeed are such when performed with a right intention. Some of these are commonly termed works of piety; the rest, works of charity or mercy. Of the latter sort, he particularly names almsgiving; of the former, prayer and fasting. But the directions given for these are equally to be applied to every work, whether of charity or mercy.

I. 1. And, First, with regard to works of mercy. "Take heed," saith he,"that ye do not your alms before men, to be seen of them: Otherwise ye have no reward of your Father which is in heaven." "That ye do not your alms:" -- Although this only is named, yet is every work of charity included, every thing which we give, or speak, or do, whereby our neighbour may be profited; whereby another man may receive any advantage, either in his body or soul. The feeding the hungry, the clothing the naked, the entertaining or assisting the stranger, the visiting those that are sick or in prison, the comforting the afflicted, the instructing the ignorant, the reproving the wicked, the exhorting and encouraging the well-doer; and if there be any other work of mercy, it is equally included in this direction.

2. "Take heed that ye do not your alms before men, to be seen of them." -- The thing which is here forbidden, is not barely the doing good in the sight of men; this circumstance alone, that others see what we do, makes the action neither worse nor better; but the doing it before men, "to be seen of them," with this view from this intention only. I say, from this intention only; for this may, in some cases, be a part of our intention; we may design that some of our actions should be seen, and yet they may be acceptable to God. We may intend that our light should shine before men, when our conscience bears us witness in the Holy Ghost, that our ultimate end in designing they should see our good works, is, "that they may glorify our Father which is in heaven." But take heed that ye do not the least thing with a view to your own glory: Take heed that a regard to the praise of men have no place at all in your works of mercy. If ye seek your own glory, if you have any design to gain the honour that cometh of men whatever is done with this view is nothing worth; it is not done unto the Lord; he accepteth it not; "ye have no reward" for this "of our Father which is in heaven."

. . .

II. 1. From works of charity or mercy our Lord proceeds to those which are termed works of piety. "And when thou prayest," saith he, "thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men." -- "Thou shalt not be as the hypocrites are." Hypocrisy, then, or insincerity, is the first thing we are to guard against in prayer. Beware not to speak what thou dost not mean. Prayer is the lifting up of the heart to God: All words of prayer, without this, are mere hypocrisy. Whenever therefore thou attemptest to pray, see that it be thy one design to commune with God, to lift up thy heart to him, to pour out thy soul before him; not as the hypocrites, who love, or are wont, "to pray standing in the synagogues," the exchange, or market-places, "and in the corners of the streets," wherever the most people are, "that they may be seen of men:" This was the sole design, the motive, and end, of the prayers which they there repeated. "Verily I say unto you, They have their reward." -- They are to expect none from your Father which is in heaven.

2. But it is not only the having an eye to the praise of men, which cuts us off from any reward in heaven; which leaves us no room to expect the blessing of God upon our works, whether of piety or mercy. Purity of intention is equally destroyed by a view to any temporal reward whatever. If we repeat our prayers, if we attend the public worship of God, if we relieve the poor, with a view to gain or interest, it is not a whit more acceptable to God, than if it were done with a view to praise. Any temporal view, any motive whatever on this side eternity, any design but that of promoting the glory of God, and the happiness of men for God's sake, makes every action, however fair it may appear to men, an abomination unto the Lord.

Posted by johnwright at 7:03 AM | Comments (9)