Under This Banner...

I walked around a large religious conference where the constituents are struggling as an issue drives a wedge in their group.  The issue comes down to the role and authority of scripture in human life. How will understanding of its advice, wisdom, commands, and lessons be applied in and through their expression of faith?  Should the scriptures assume the role of a quaint outdated writing that has some nice things in it or as a vital and real guide for living a life of faith?

 

If I have the control over what I believe and can pick and choose my views cannot apply to anyone else.  If each man or woman does that which is right in their own eyes...well, we have been over that territory and the story is in the Bible.

 

Throughout Christian history there have been times when it was crucial to proclaim, "This I Believe" and to be able to lay out the argument using scripture, reason, experience, and tradition.

 

Colorful stoles used as solidarity for a position become the banner under which a group goes to war. Where once the cross was lifted up to draw all to Christ now a political or social banner takes its place. The current colorful stoles are just one of a line of substitutes to a vital, passionate faith that identifies sin, made clear the way of salvation, acknowledged atonement, practiced forgiveness, and extended grace and love.

Schism and Reunion in the Methodist Church

Schism is defined generally as a 'split or division between strongly opposed sections or parties' and this is usually 'caused by differences in opinion or belief.'

In the 1820's a group of Methodists broke away over the issues of church government and the role of the laity.  This group felt the clergy and bishops were too powerful and made decisions and then expected the local church to simply abide by these decisions with no input from the lay persons of the church. This group formed The Methodist Protestant Church.

In 1844, conflict emerged between the abolitionist northern churches of the Methodist Episcopal Church and the slave owning and permitting M.E. churches of the southern states (primarily). As a result,  the Methodist Episcopal Church and the Methodist Episcopal Church, South developed from a formal split.

In 1939, the Methodist Protestant, the M.E. and the M.E., South reunited to form the Methodist Church.

In 1968, The Methodist Church, the United Evangelical Church united to form the United Methodist Church.

John Wesley was greatly apposed to the idea of schism. He was so committed to the idea that 'love' and 'grace' should so infuse the hearts of men and women dedicated to seeking after God and living a life of faith that it was his understanding that to do less than live in harmony was sin. His sermon "On Schism" is filled with the scriptural admonitions to live in peace and harmony. He specifically mentions the 'petty' issues that might encourage divisions and urges Christians to rise above such actions.

This aspect of his sermon is often offered when issues of deeper significance arise that serve to challenge the reach of harmonious unity.  The base issue often seems to be a question of how scripture is viewed as authoritative to life and how applicable its injunctions are held to modern life.

In reading his sermon it is clear that there are two classes of issues creating schism. One were those interpersonal issues that are revealed in squabbles, jealousy, malice, unkindness and similar issues of the life half-heartedly given over to God's love and the transformation of the repentant life.  The other class was the issue of schism stemming from being forced to do something held to be against the scriptures and a violation of conscience.

"But perhaps such persons will say,[in this issue of leaving or schism] "We did not do this willingly; we were constrained to separate from that society, because we could not continue therein with a clear conscience; we could not continue without sin. I was not allowed to continue therein with breaking a commandment of God."

This clear distinction illustrates that not all schism was bad.
"If this was the case,' [a violation of conscience or perception of sin] "you could not be blamed for separating from that society. Suppose, for instance, you were a member of the Church of Rome, and you could not remain therein without committing idolatry; without worshipping of idols, whether images, or saints and angels; then it would be your bounded duty to leave that community, totally to separate from it. Suppose you could not remain in the Church of England without doing something which the word of God forbids, or omitting something which the word of God positively commands; if this were the case, (but blessed be God it is not) you ought to separate from the Church of England. I will make the case my own: I am now, and have been from my youth, a member and a Minister of the Church of England: And I have no desire, no design to separate from it, till my soul separates from my body. Yet if I was not permitted to remain therein without omitting what God requires me to do, it would then become meet and right, and my bounden duty, to separate from it without delay -"

It can be implied that over the issue of church governance, part of Methodism deemed schism appropriate in light of a threat to a violation of conscience and/or s committing of sin. The same can be said regarding the issue of slavery.  The examination of the arguments used in both of these situations might be very illuminating in light of what was considered a violation of conscience and/or the committing of a sin.  Learning why something was so important and what elements served as the tipping points might serve to address current issues and future challenges for any religious group facing inner turmoil and conflict significant enough to threaten schism.


See more at: http://www.umcmission.org/Find-Resources/John-Wesley-Sermons/Sermon-75-On-Schism#sthash.gTLg4QlP.dpuf

Potholes in the Splendid Road

Earle E. Cairns (1910-2008) was for many years chairman of the history department at Wheaton College. An expert in the field of church history, Dr. Cairns has authored a number of books including Christianity Through the Centuries. This is where I first encountered him in some six hours of Church History courses. It was a readable book and the classes were taught by a skilled instructor.

 

Cairns wrote other works, including God and Man in Time, and The Christian in Society.  As an expert in his field his also served as consulting editor and contributor to several now standard reference works: The New International Dictionary of the Christian Church and was senior reviser of The Wycliffe Biographical Dictionary of the Church. Dr. Cairns holds held the MA and PhD from the University of Nebraska.

 

In reading a 1986 Tyndale House edition, I noted several apparent errors in facts presented and was somewhat surprised. It serves as reminder that there is sound value in the use of footnotes and citations. If Cairns was presenting new information supported by in-depth research that served to provide improved data it would have been lost in the 'common man' reading format of the work. It may be more likely the publisher did not do an adequate job of fact checking or editing the work.  It may be hoped that later editions may have corrected errors to provide a more accurate presentation of information.

 

One instance is on page 76 where the story of John Wesley's moment of assurance that he had been saved was sparked during the public reading of a commentary prefaced by Martin Luther.  In Cairn's work it reads that it was the Commentary on Galatians.   According to Wesley's writings on the event, it was the preface to the Commentary on Romans.

 

He credits George Whitefield with the phase " The whole world is now my parish" and it verbalized as Whitefield headed to North America in 1739 (pg. 70). Most other sources assign the quote to John Wesley as it is recorded in his journal of 1739. "I look on all the world as my parish; thus far I mean, that, in whatever part of it I am, I judge it meet, right, and my bounden duty, to declare unto all that are willing to hear, the glad tidings of salvation."  Journal (11 June 1739). Given the fact that both men, at the time, were fellow travelers on an evangelical road of revival in the established church and shared society, either source may be correct.  It is inferred by some researchers that the phrase originated in the Oxford "Holy Club" itself.

Wesley served as mentor and spiritual guide to the gifted Whitefield at one point. Whitefield led the way in the area of preaching in fields and other places out of doors once church doors began to close to such services. In late spring and early summer he introduces Wesley to this experience.  Wesley, so staunchly indoctrinated that according to an orderly church sinners could only come to salvation in the church building, would have a revelation at seeing God at work in the fields of these services.

In the 1877 The Life of Rev. George Whitefield by Luke Tyerman is an allusion to the Oxford origins of the phrase (pg. 316). He notes that Wesley uses the term but then quotes Whitefield employing a similar phrase, however the Whitefield phrase is undated and thus difficult to affirm if one employed it earlier than the other man.

 

The absence of notations informing the researcher of why one is credited as author and not the other may reflect more the biases of the author.  Whitefield would lead a branch of the 'Methodist' movement along Calvinistic lines while Wesley would move another branch along Arminian lines to the extent a 'Wesleyan-Arminian' theology will develop.

 

These potholes in what is otherwise a most splendid road of reading about revivals and their leaders does cause one to pause and wonder what other mistakes were allowed to slip into the text? If other sources are mistaken in their attributions, it is only right that corrections be noted, and the records cleared up. That is the duty of the researcher and the scholar. That is the reason for footnotes.

Mr. Spangenberg and Mr. Wesley

In February of 1736, John Wesley was preparing, along with his brother Charles, to launch out into a ministry in the wide open spaces of colonial Georgia in North America.  Up to this time, John Wesley and his brother had been committed to a steady, disciplined approach to living up to the requirements of their faith. They faithfully rose early each morning to read scripture, the set an appointed time to apply themselves to prayer, and established routines that served to do good works, fulfill charity, and teach the faith. They held fast to the traditions of the faith, observed and agreed with the theological platforms of the historic church (the Apostle's Creed, the Nicene Creed, the Heidelberg Confession, and the 39 Articles of Faith of the Church of England). From before dawn to after sunset their days were arranged to be always in some productive and godly activity of helps, instruction, prayer, or service.

 

Mr. Olgethrope came from Savannah with one of the Pastors of the Germans, a Mr. Spangenberg.   It was soon evident that Wesley and Spangenberg shared much the same faith and fervor of purpose. Wesley inquired for advice in his own life and to measure his conduct (as he prepared to minister in the area).  The German asked two key questions: 1) "Have you the witness within yourself? Does the spirit of God  bear witness with your spirit, that you are a child of God?" 2) "Do you know Jesus Christ?...do you know he has saved you?...do you know yourself?"

 

The questions threw Wesley a bit. His replies were couched in hesitant tones. He knew only with certainly that he believed who Jesus was, "I know he is Savior of the world."  To the other questions he could only utter, "I HOPE he has died to save me..."  He finally said in response to the question, "Do you know yourself?" that he did know, his journal records, "But I fear they were vain words." (pg. 23, The Works of John Wesley, volume 1 and 2, Baker 1996).

 

All that happened to Wesley while in Georgia - the abysmal relationships, the failures in ministry and the creeping sense of failure and self-doubt- all seem to be a continuation of this challenging set of questions from the German pastor.  Just a few years later, Wesley is back in England and the process initiated by the German pastor comes full circle when the words read from Luther's Commentary on Romans thunders into the soul of Wesley letting him know, at last and without doubt, that he has been forgiven and he has been saved. As a result, in his normal understated way, he said his heart had been 'strangely warned.' 

 

So often in describing the Evangelical spectrum of the religious experience there is the emphasis on the historic creeds of the church and the recognition of Jesus as the solution to sin and redeemer of the world.  There should also be the experiential component of personal knowledge of an assurance that allows one to say, "Yes. I know I am saved!" 

 

That was the response the German pastor was looking for and the one that Mr. Wesley finally found. It became the yeast to move people from becoming merely consumed in doing good deeds into people consumed with sharing the Good News!

Envisioning a Church

Researching into church history is often found the stories of schism, of division and the establishment of new groups that better reflect certain styles, beliefs, values, or purposes.  No church, congregation or collection of people is ever perfect. In finding the best fit compromises are sometimes made along the lines of what is most agreeable to personal convictions of the Christian life.  In recent years, with the emergence of the Post-Modern movement of the later 20th century, there has been a return to the basics. This has been illuminating but also very challenging.  It is sometimes very clear how far off course some denominations and groups have traveled from their foundational principles or beliefs.  Tides of social trends, cultural waves, and even political eddies have shifted the flow of their rivers of faith.

 

Current trends seem to indicate that there are some common factors in the churches that are growing and being successful in the Biblical definitions of church. These groups often share a faith handed down through the centuries, they share a faith that is felt on the personal level, they are compelled to share the Gospel with others in real and tangible ways that transform souls,  lives, and communities,  and they are committed to learning the Bible and using it as a 'lamp' to their daily walk with God.

 

So the following is a basic overview of what this author might view as a simple schematic of the elements of a denomination or a body of Christians.  It might serve as a jumping off place for those struggling with defining themselves in a restructure, strategic goal or similar plan. 

 

Orthodox

Apostle's Creed

Nicene Creed

Westminster Catechism

The 39 Articles of Faith

It is a faith handed down.

 

Experiential

The church as the place where people who have encountered God; know they have been saved; and want to grow to be more like Christ come together as a group to worship God, grow in faith and life, and do good in every way possible.  Faith, hope, joy, love, service, sacrifice, and witness are not mere words but daily parts of life. This is the 'fire' that warms the heart and is contagious. Worship is exciting, energetic, inspirational, moving, and transformative. Daily life is energized, motivated, and filled with purpose to share what we have/feel/enjoy with others.  It is a faith felt.

 

Psalms 5:11-12 But let all who take refuge in you rejoice; let them ever sing for joy, and spread your protection over them, that those who love your name may exult in you. For you bless the righteous, O LORD; you cover him with favor as with a shield.

Psalms 47:1 Clap your hands, all peoples! Shout to God with loud songs of joy!

 

 

Evangelical

"Evangelical Christianity, is a worldwide, transdenominational movement within Protestant Christianity, maintaining that the essence of the gospel consists in the doctrine of salvation by grace through faith in Jesus Christ's atonement." (Wikipedia) The church of "show and tell" Christian life. The church of the open invitation to accompany us and "come and see" what God is doing. The church of putting action with words to achieve specific people centered goals of feeding the hungry, clothing the naked, sheltering those without a roof, and loving the unloved.  It is a faith shared.

 

"How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!" Romans 10

 

"And as you go, preach, saying, 'The kingdom of heaven is at hand.' "Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you received, freely give. ' Matthew 10

 

Biblical

“Let me be homo unius libri,” said John Wesley, or a man of one book. He did not mean he would scorn other books but that the Bible would serve as the key and foundational work used in building his faith and directing his life. He read widely across many fields and knew well the varied viewpoints of both his supporters and those who did not agree with his renewal beliefs.  Today the Bible has become on one hand a monolithic tool of dogmatic literalism that wrings from the Word of God the wisdom and the breadth of its contents. Focusing on the small gnats the great camels of grace, liberty, and possibilities go unnoticed. On the other hand, the Bible has become a quaint text out of touch with modern life, an ancient text of blood and death and the cause of great evils in society. It is a mythic writing with some good things but in no way can it lay claim to directing, controlling, or even informing modern life. Somewhere in the middle waits the Bible to be discovered, read and taught correctly, and applied with the balance and grace of its message. It is faith learned.

Psalms 119; Romans 15:4; Job 23:12

The Mission

The mission of the church of Jesus Christ is to invite, introduce and involve people to share the Gospel and it is achieved through a faith passed on, a faith that is felt, a faith that is shared, and a faith that is learned.

Matthew 28:19-20 -   
"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."

 

--Marilyn A. Hudson, MLIS

Online Resources

The American Methodist Project

Women Evangelists

In Oklahoma City in 1904 a woman from the Methodist Episcopal Church preached a revival in the Methodist Episcopal Church, South. At this point, both groups were busy building and there was apparently some sharing of resources.  Oklahoma at this time was more open to the idea of the two fractured sections of Methodism working together than the general denominational structures of both. They were also, apparently, open to the idea of a woman preaching a revival as well.

The event was duly reported in the local newspaper, with numerous tidbit or pithy quotes as was the custom, and she was referred to always as "Mrs. Mather."

She was Margaret Alice Moody Mather from Spencer, Iowa. She was born 27 January 1862 in Clayton Co., Iowa. She married in 1883 Luther Pearson Mather (b. 1838, Fenner, NY).   She was mentioned in The Northwest Christian Advocate of March 17, 1897 (pg. 20) as an "evangelist" and that she assisted Pastor A.R. Cuthbert, pastor in a revival that saw many conversions. Her name would emerge in various copies of that journal as well as the Conference journals of Iowa Methodism. The 1900 Iowa census lists her as an "evangelist" and her husband as a day laborer. She was the mother of three children but as of 1900 only two remained: Leo David Mather and Alice Floy Mather.  She died 1947 in Clay Co., Iowa.

Her home conference, Northwest Iowa, had this to say about her in the Christian Advocate, volume 80 (1905),"Mrs. Alice Mather, an evangelist from Spencer, NW Iowa Conference is assisting the pastor, Rev. F.L. Buckwalter. She is a loyal Methodist, a fine preacher, a sweet singer and sympathetic in her preaching. She preaches straight to the hearts of the people, and all are delighted with her...The meetings prove that Methodist preaching and methods, directed by the spirit, will still bring about genuine conviction and conversion. The people have crowded the altar..."

It was clear, Oklahoma received a rare blessing in inviting this woman to come and preach in Oklahoma City. Who knows how many she inspired in the faith or encouraged to follow where they felt they were being led vocationally?

 

She was not alone in this role, however, and though denominationally many groups would not sanction female ministers for many decades (if at all), expediency, obvious gifting and the work of God apparently overrode this circumstance. For example, in some parts of the Ozarks it was very hard to get ministers to stay, provided they could actually find the church! Hidden deep in hard to reach valleys or in areas subject to frequent flooding, local congregations often had to depend on the people in their group to do the work of the minister. Those with a gift, a calling, or a sense of spiritual responsibility would share a sermon, a study or read from scripture.

 

In a real sense the frontiers of the westward expansion provided opportunities for egalitarian leadership and activity for women both in the church and the society.  Social equality movements and women entering professions combined with social activism on behalf of education, anti-liqueur efforts, and fighting social ills. Add to this the renewal movements such as 'The Holiness Movement' and the "Pentecostal Movement' who had a keen sense of spiritual imperative and evangelism, and it was natural that women and men would be seen as leaders in things both temporal and spiritual.  In my family history is one such example of this. In one letter dated 9 Nov. 1877, William Terry's daughter, Matilda Terry Ennis, is said to "be one of our liveliest preachers" and a "Northern Methodist". It is possible she was a "deaconess" or merely a very active church woman, but it is interesting to note that in the Holiness Movement of the same period noted Phoebe Palmer, for example, was part of many revival efforts in the New York period from as early as 1857. This reveals a trend toward greater female participation - and some acceptance of the same - among some groups of Methodists.

 

More research needs to be done to uncover these women's contributions to early church work in every area.  Often they would preach, evangelize or serve but leave the ministry due to family demands or financial issues. Some denominations required pastors to pay tithes to their local church district or conference.  Clergy couples working among people who had little, found they also had little to live on, and thus paying a tithe to support the local denominational work was more than they could balance. Other denominational groups did not require this from their clergy but did require the congregation to tithe to support the mutual work. These 'out of site' influences are important to understand the practical reasons why some groups emerge early on with formally recognized women on their rolls as pastors, evangelists, and leaders but dwindle later.  The women continued to do the "work" but were increasingly doing it as 'clergy spouses' or as single women. Over time, cultural influences often seeped back in allowing for formal limitations to be added prohibiting them or limiting their work to women and children.

 

Notes:

"Methodists Around To New Zeal By A Woman Evangelist's Discourses" "Is a Powerful Speaker", "Interest in Revival's Becoming Intense and Numbers are Nightly Becoming Converts to the Christian Faith." (Oklahoman, April 15, 1904; pg.8); U.S. Federal Census, Iowa; The NW Christian Advocate 1905; NW Iowa Conference Report, 1911; NW Christian Advocate, 1912; Spencer Clay County (IA) News (Dec.2, 1897, p.3); The Perry (IA) Daily (Dec.14,1894, pg.1); The Alton Democrate (IA) (March 14,1896,pg.8); Monmouth Daily Atlas (IL) (March 10, 1916).