John Wesley

Time to Raise an Ebenezer

By Carla Sunberg

When was the last time you saw an Ebenezer? “A what?” you may ask. It’s a rather old word about which we hear quite little. It does appear in the Old Testament in the book of 1 Samuel. On two occasions the word is used and we read of Samuel setting up an Ebenezer between Mizapah and Jeshanah, after God helped the Israelites and kept them safe from the Philistines. Quite literally, eben means “rock,” and ezer means “helper.” This is a rock that reminds the people that God is our helper. It also lets us know that Ebenezer Scrooge’s name was an oxymoron.

Over time the people of God marked their journey with an Ebenezer. This rock became a continual reminder that “thus far the Lord has helped us.” Every time they saw the rock, generation after generation would recount the way in which God had helped in a particular circumstance.
 
Throughout the years, it appears that there may have been more than one Ebenezer. Whether God had led the people out of Egypt, across the Jordan river, or helped to defeat the Philistines, a rock was set up as a reminder to God’s faithfulness. This rock was placed in a conspicuous location so that it wouldn’t be missed by God’s people.

Let’s fast-forward a few millennia to the time of John Wesley, where the physical rock, or Ebenezer, seems to have been replaced by testimony. The early Methodist societies encouraged its members to regularly speak a word of testimony, a verbal reminder that “thus far the Lord has helped us.” Weekly they would gather for a time of accountability and witness to the work of God in their lives. They spoke these to one another, and to anyone else who might be willing to hear the story of God at work in their lives. They engaged in an age-old practice, that of storytelling. It’s something that God’s people have done throughout history.

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Whether it was Samuel or John Wesley, it was the leaders who helped the people raise their Ebenezer. Samuel was a sensitive servant who spent time in God’s holy presence, therefore he was able to effectively lead the people. Wesley subjected himself to the rigorous accountability of his own Methodist societies.

Leaders must always have their own testimony so they can point out the Ebenezers along the way. A nearness to Christ is necessary if we are to lead a people of God. Occasionally becoming vulnerable before our people and pointing to dependence upon God is not a bad thing. A good leader recognizes that they don’t have all the answers but he or she demonstrates reliance, glorifying God in the process.

While the old testimony service may no longer be in vogue, maybe we need to recapture the value of Ebenezer. Space needs to be created for testimony, so that individually and collectively we can recount God’s faithfulness. There should be no monuments to ourselves, but only to God who regularly helps us in this journey of life. God has brought us this far, we will go no further without the Lord leading us, and so, we must provide the opportunity for our people to raise their Ebenezer.

The promises of God were not just for one generation, but for all. We are all to become active participants in telling the story, and there should never be just one Ebenezer. The rocks of God’s help should line the pathway of our lives, and that of the church. For the generations to come, we should continually point to the rocks, telling of God’s help. The Ebenezers become our lifeblood to the future. If we can’t point back to a time that God was our helper, we may just die. It’s time to raise an Ebenezer.

Ministry to and with the Poor

By David A. Busic

John Wesley’s emphasis on ministry to the poor is well-documented. However, it is important to stress that Wesley believed working with and among the poor is not merely an act of compassion; it is a necessary aspect of the spiritual formation of every Christian. Thus, Wesley maintained that living with the poor is a work of mercy and a work of piety.

Wesley believed the gospel was good news to the poor. He made a practice of visiting the poor as a spiritual discipline, and encouraged—indeed, insisted—that his Methodists do the same. Even as an elderly man, Wesley risked his own health and well-being in the cold of winter, trudging through ankle-deep snow, to go publicly begging for funds on behalf of the suffering. Theodore Jennings suggests “[E]very aspect of Methodism was subjected to the criterion, how will this benefit the poor?” However, as Jennings points out, it was more than concern for the comfort of the poor that motivated Wesley; it was vitally important to him because he saw no other way to understand or identify with the poor than to be among them. For that reason, Wesley believed it was far better “to carry relief to the poor, than to send it,” because of the spiritual impact that it would have on the one bringing the help.

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Thus, Wesley’s understanding of ministry to and with the marginalized poor, sick, and imprisoned was more than compassion; as a means of grace for the Christian, it is indispensable to Wesleyan spirituality. These acts of mercy become the ways by which God works to establish the character of holiness in God’s people and to give growth in grace toward the recovery of the divine image.

Emphasis on the poor as a means of grace began to wane after Wesley’s death and as American Methodism matured. The Methodists were no longer the newcomers or a marginalized sect. Methodists had become successful in business, banking, politics, education, etc. Methodist church buildings began to change to accommodate the newly acquired affluence. Pipe organs and stained glass windows were installed in Methodist sanctuaries, soon followed by the practice of pew rentals as a way to raise congregational funds to pay for elaborate facilities, which further segregated the more prestigious Methodist members from other church members. Even the teaching of the doctrine of entire sanctification began to diminish to make room for more progressive ethical concerns.

The changing atmosphere was noticed. Prominent Methodists began to speak out against the injustice. In an effort not to lose this vital connection with the poor, outspoken leaders like Phineas Bresee began to call for a recapturing of the original vision for the poor. Bresee left a distinguished ecclesiastical career to return to his passion of ministry to and with the poor. Nazarene church buildings and formal dress were intentionally less pretentious and more simplified so that the poor would feel welcome and comfortable. Bresee’s passion for the poor was felt so keenly that he wrote to the first Nazarenes, “The evidence of the presence of Jesus in our midst is that we bear the gospel, particularly to the poor.”

Compassionate acts that serve the poor and oppressed are an important part of engaging in Christ’s incarnational ministry and advancing the kingdom of God. Additionally, what God will accomplish in these interactions is a means of grace for every believer. Discipleship in Wesleyan-Holiness ecclesiology depends on the pursuit of Christlikeness and ministry to and with the marginalized. 

Called unto Holiness – Part 3 of 3

This week we have been exploring the characteristics of a holy life as outlined by Dr. Nina Gunter.  We have reproduced the introduction and the first part of the body of her sermon “Called unto Holiness.” Now we finish this message by detailing the final five traits of a holiness people.

  1. Holistic faith (life) based upon the provenance and preeminence of God.

He is the source of all we are, and He is Lord of all we do.The disciplines are integrated.

Everything is permeated with God’s presence . . . all we are7 days a week, 24 hours a day, and all we do.

Our lives are not compartmentalized.  It is God in us—in all: at home, work/office, school, church, traveling—a living out of the reality of God’s constant presence.

John Wesley’s question at the beginning of his class meetings was, “How goes it with your soul?” Holistic faith influences every walk of life.

  1. Purposeful hearts based on the love of God.

The love of God—the unconditional, holy love of God—is the bottom line.  It is the heart of God’s message.

This is about the theology of love . . . God’s love is not based on performance.  God’s love is not based on good works, but on the love, grace, and mercy of God Himself.

We are who we are—children of God—because we are filled with God’s love.  This love empowers us to be people of integrity and authenticity. God is serious about our loving Him with all our heart, soul, mind, and strength, and our neighbor as ourselves. This is the essence of holiness.

Be holy. 

Be my witnesses. Being comes before doing. 

Be the people of God.

  1. Servant leadership based upon the servant mind of Christ.

“Jesus humbled Himself.” He girded Himself with the towel of Service.  He was interested in the towel—not toys, titles, and trinkets.

We serve God in ministry to people.

We empty our rights in submission to God’s right.

Illustration:  A pastor in the Democratic Republic of Congo walked for days to get to Assembly to be ordained.  He was asked the traditional questions by the General Superintendent:  Do you preach holiness?  Do your people understand holiness?  How do you know?  His answer: “When problems arise we come together.  We identify the problem, then together in love seek the solution.”

Holy people empty themselves of themselves to serve God’s purposes.

  1. Meaningful work based upon the call of God.

The meaningof our work is not seen through the results—even though that is important.  No – the meaning of our workis based on the call of God.

We believe in a God-called ministry.

Did you hear “The Voice”?

It is the heart of God.  Behind the voice is a person. That’s God.

Where is the value in what we do?  Not the money…not the benefits.  But there is a Caller who gives our work meaning and purpose.

That caller does not leave us or forsake us.  When the clouds are low, the nights long, and the duties many—The Caller is there giving meaning to all we do.  Psalm 46:10

There is no God-forsaken place. 

  1. Restored self based on the image of God.

A sense of being broken drives people to seek wholeness to be restored.

Salvation is the restoration of God’s image in us.

            “Humpty Dumpty sat on a wall.

              Humpty Dumpty had a great fall

              All the King’s horses and all the King’s men

              Couldn’t put Humpty Dumpty together again.”

But God can put people back together again.

We Nazarenes believe no one is so lost but what he/she can be found—no one so bad but what he/she can be redeemed—no one so far gone but what he/she can’t come back.

If you are convinced you have a treasure, it’s easy to recommend it to others.

In every person, there is the covered-up image of God. 

Holiness will never be a dated theology because human nature has not changed.  Holiness is about God’s nature transforming our nature to be like his nature.

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Therefore, we can preach a message of hope and holiness.  The holiness message is a message of hope.

We can be delivered from the power of sin!  We can be purified, wholly sanctified, empowered with the fullness of the Holy Spirit, restored in the image of God.

There are crisismoments in this.  And there is processin this.

God can deliver us from whatever is in our lives that is contrary to the nature of God that puts us in bondage.

Closing:

John Wesley: “I am not afraid that the people called Methodists should ever cease to exist in Europe of America.  But I am afraid lest they should only exist as a dead sect, having the form of religion without the power.  And this undoubtedly will be the case unless they hold fast the doctrine, spirit, and discipline with which they first set out.”

Nazarenes, what is our basic doctrine, spirit, and discipline? It is the same as John Wesley defined for the Methodists—that Nazarenes experienceand growin holiness of heart and life.

The greatest compliment paid to you as districts, churches, offices, or schools:  A holy God walks among holy people in this place.

Is the holiness movement alive in your district?  At the Global Ministries Center?  Your church? Your school?  Your home?

It’s in your hands.

Christ-Centered Discipleship

A few months ago, Dr. Rubén Fernández published in the Didache theological resource website an essay on discipleship within the context of the Mesoamerica Region.  I found it to be a bold, insightful rebuke of our current Church leadership and methodology (I include myself in that distinction).  Below I have provided an extract of this article that I hope you’ll find challenging.  The entire document is here.

We need a greater commitment to the life of holiness. As disciples of Christ we need to fight against the desires of the flesh that want to impose themselves on those of the Spirit. Desires that lead us to accommodate ourselves, to avoid situations or confrontations that may cause us harm, to believe that we have the right to ‘enjoy life’ by turning a blind eye to sin and the suffering that surrounds us.

We must practice a biblical and Christ-centered discipleship that mobilizes the Church to serve the world.

Today, for many Christians (both Roman Catholic and Evangelical), the cross is simply an element that is part of their dress code or a sort of protective amulet for their house or vehicle. Jesus died for our sins. That’s true. But it is also equally true that Jesus died because he confronted the corruption of power. The ministry of Jesus, was really transformative, countercultural and revolutionary and, therefore, highly dangerous.

Biblical and Christ-centered discipleship should shake the church out of its comfort zone and out of its ‘heavenly spirituality’ and lead the church to serve people by transforming their communities.

Young people are waiting for a militant, dissenting, reactive church. We are losing the new generations that reject a church interested in keeping things as they are.

How much do we teach people what it would be like to take up the cross today? To be radical will involve denouncing violence, defending those who are attacked unjustly, taking the side of the weakest, children, the elderly, the unprotected, etc.

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What is the price that a person pays for condemning these things? They will not have more money or win friends. More likely, they will probably be ‘in the sight’ of the Central American gangs, drug cartels or human trafficking in Mexico, corrupt police, purchased judges or unscrupulous politicians almost everywhere. If we put ourselves in the place of those brothers and sisters who have been victimized and others who live under threat to their families, it seems difficult to believe that our ‘prophetic voice’ could deal with those issues.

John Wesley said, “The world is my parish.” How can we mobilize each Nazarene to carry their cross with dignity, so that they may respond to their personal call and become actively involved in the transformation of that place in the world where God has sent them to serve?

My observation in Mesoamerica is that the leadership of the evangelical church in general terms is of a conformist type. What we do well is preserve the status quo. We do not develop true discipleship on the road to the cross. We do not carry out real transformational leadership, like that of Jesus; we only put bandages on the wounds (and not that that’s wrong, but is it enough?). There are some of the countries in our region, such as in Central America, where the percentage of evangelicals is high and growing, but with a tiny impact on the change of society.

Salvadoran Archbishop Oscar Arnulfo Romero, who was murdered in cold blood at mass in 1980, said in a homily a year before his death: “A sermon that does not point to sin is not a gospel sermon…When the Church hears the weeping of the oppressed it cannot but denounce the social structures that nourish and perpetuate the misery from which the cry comes.”

How do we Nazarenes see the involvement of our church members in political careers? What message are we communicating to our members about the value of investing life in professions related to service and public administration?

How can we change the paradigm that still exists in many churches that the only way to serve God is through the pastoral profession or intra-ecclesial leadership?

How can we change from being trainers of church leaders to being trainers of leaders for our present context and reality?

***Dr. Rubén Fernández is Rector of the Seminario Nazareno de las Américas (SENDAS) in San José, Costa Rica.

The Point of Pilot Point

By David A. Busic

It has often been said that the union of three different groups to form the Church of the Nazarene at Pilot Point, Texas, USA, was to promote the biblical doctrine of holiness as expressed in the teaching of John Wesley and the American Holiness Movement. While that is certainly true, what is less well-known is that at the very same time, nearly 30 other prominent groups in the U.S. held this same conviction. So why did these three groups merge to form our denomination, but not the many others?
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The three groups that merged at Pilot Point held several common ideas that were essential to their unity:

  • The strong affirmation for the ordination of women
  • A baptismal theology that included infant and believer’s baptism and was not bound by a specific mode for baptism
  • The willingness to allow for freedom of conscience regarding eschatology. The early Church of the Nazarene included post-millennialists, pre-millennialists, and a-millennialists
  • A view of divine healing that did not exclude modern medicine
  • A shared believers’ church ecclesiology

While many other holiness denominations held exclusive and narrow viewpoints on these issues, the Church of the Nazarene chose to unite holiness people around middle-way (via media) practices. We have never been at our best as a church when we live in the extremes.
 
But perhaps the most extraordinary thing about Pilot Point was that the Church of the Nazarene was able to do what few other evangelical churches could in the divisive years that followed the American Civil War — overcome issues of regional politics, prejudice, and the lingering hatred that follows horrific conflict.
 
Names like Bresee, Jernigan, and Reynolds came together from north, south, and east U.S. to embrace a transformational idea: Christian holiness can break down any walls of separation. It was a movement of God unprecedented in U.S. church history.
 
Nazarene Historian Stan Ingersol powerfully summarizes the miracle of Pilot Point:

The union of churches at Pilot Point was a shining example of the social reality of Christian holiness. At the heart of the Christian message is a word of reconciliation: first between sinners and Divine Love; and second, among the members of the human family who are estranged from one another. Pilot Point signifies the reality that holiness heals hearts and unites people otherwise driven apart by sin, politics, and conflict. (Stan Ingersol, “Born In Hope, Borne Onward In Love.” A paper delivered 26 June 2017 for the Fraternal Delegates Luncheon in Indianapolis, Indiana, USA)

In such a time as this, in a world filled with great political strife and extreme polarities, can the Church of the Nazarene return to the spirit of our founders at Pilot Point? It was unlikely to happen then, but by the will and power of God, a union was formed. Our founders were not able to do everything, but they have given us hope that we can also deal with the issues that divide us today.
 
We serve the same God and have the same purpose. This is our holiness legacy. Let’s get back to the point of Pilot Point. 

*I am indebted to Nazarene Historian Stan Ingersol for these insights.