Have We Methodists Lost Our Method?
Rev. Dr. James A. Keeton, Jr., Contributing Writer
From the late 17th Century, “Methodist” was a derogatory term. Richard Heitzenrater, in his book entitled Wesley and the People Called Methodist, says, “As early as the 1670s, both in the Low Countries and in England, a few orthodox Calvinists began to write vigorously against the Armenians and their ‘new method’ of doing theology, especially relative to their views of justification and sanctification.” From the perspective of these Calvinists, the people they referred to as “New Methodists” were wrong and were moving in a much different theological direction.
This Calvinist critique would later resurface on the campus of Oxford University. It was used to describe the methodical actions of John Wesley and his colleagues, which they referred to as holy living. The first rule of holy living was to take care of your time. In other words, the tenet required them to be good stewards of their time. This led to Wesley and his companions keeping daily diaries to maintain a routine record and diligently measure their progress toward godly living.
This group of “Methodists” would meet and methodically study the bible, pray corporately, and engage in religious conversation. They would also regularly attend the sacrament by receiving the Lord’s Supper. Moreover, the Methodists would incorporate reading the classics, reading works of theology, and doing charitable works that included weekly spending time with the poor and needy. The wellbeing of children held an exceptional place in the ministry of the Methodists, and they would weekly visit those imprisoned at the North Gate Jail. Methodists had a profound spiritual devotion and ministered weekly to those on the margins of their community.
As we examine the methodical ministry of the early Methodists, I wonder if we, contemporary Methodists, have lost our method. Have we lost some distinctive characteristics that gave us a unique Christian identity? There are times when we have lost the methods of corporately praying for the wellbeing of our brothers and sisters and engaging in substantial religious conversation. Joining in praying for each other continues to offer benefits for our Christian journey together. It seems we participate in prayer as an agenda item instead of earnestly praying to God to express our gratitude and make our petitions known.
At other times, I wonder if we have lost our method of engaging in religious conversation. One of the most asked questions in early Methodism, especially in the class system, was, “How is it with your soul?” This question would lead to religious conversations centered on living holy lives pleasing to God. This question and consequential conversations would express the early Methodists’ desire that everyone reach their God-given potential.
Too often in the contemporary Church, we fail to engage in meaningful religious conversation. A primary reason is that we fail to have meaningful relationships. These conversations must be had by people who know each other well and have the best interest of others at heart. Otherwise, this question and religious conversations will come across as invasive and meddlesome.
Finally, too many times, we have lost our method regarding charitable works. Sometimes, we become so engrossed in what is happening inside the stained-glass windows and under the steeple that we do not actively engage in the opportunities that are present just outside of our doors. While some of our congregations continue to engage in charitable works, others miss regular opportunities to make a difference in the lives of those on the margins. We must regain our method by visiting the sick, making a difference in the lives of our young people, and participating in the lives of those imprisoned.
As we examine the contemporary Church, we must reengage with the method that faithfully enables us to reach our Christian potential and be Jesus Christ’s hands and fee
