September 2003Volume 115 No. 6

FEATURES John Wesley, Theologian 6

Entire Sanctification 6by John Wesley

Advice To Sanctified Believers 7by John Wesley

John Wesley, Field Preacher 7

Pilgrimage To City Road 8

John Wesley, Poet And Musician 9

John Wesley, Writer And Publisher 14

What Is Wesleyanism? 15by Richard S. Taylor

John Wesley, Traveler 17

Wesley, Organizer And Disciplinarian 19

A Basic Timeline Of Wesley’s Life 20

John Wesley, Philanthropist 21

Wesley, Leader In Spiritual Formation 23

EDITORLarry D. Smith

STAFFMyra Brown, production managerKevin Moser, art directorJon Plank, graphic designer

God’s Revivalist and Bible Advocate (ISSN 0745-0788) is published ninetimes a year for $10.00 per year ($11.50 in Canada and foreign countries)by the Revivalist Press of God’s Bible School, College and MissionaryTraining Home, 1810 Young Street, Cincinnati, Ohio 45202. Periodicalpostage paid at Cincinnati, Ohio, and at additional mailing offices. POST-MASTER: send address changes to God’s Revivalist and Bible Advocate,1810 Young Street, Cincinnati, Ohio 45202.

God’s Revivalist and Bible Advocate, the official organ of God’s Bible School, is a mag-azine founded by Martin Wells Knapp in July of 1888. We seek to proclaim the goodnews of salvation; to stir a revival spirit among Christians; to stimulate Christian growthand responsible Christian living; to present the happenings and interests of God’sBible School.

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CONTENTS

GOD'S REVIVALIST and BIBLE ADVOCATE

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introductionCELEBRATING THE WESLEYAN TERCENTENARY

In soaring cathedrals and clapboard chapels JohnWesley’s children are celebrating the 300th anniversaryof his birth. This issue of God’s Revivalist is our part in

this worldwide Wesleyan Tercentenary commemoration. Toholiness people, Wesley’s name is still a household term,for as we gratefully acknowledge, he was the master-builderwhom God used to lay the foundations of our movement.

In honoring him, we honor first his message. For it is themessage which is most important, especially since Wesley’smessage was God’s message, clearly set forth in Scripture.Centered in God’s purpose to make us like Himself, this isstill the touchstone of all that we confess and practice. Forwe insist, as did Wesley, “that true Christianity consists, notin a set of opinions, or of forms and ceremonies, but in holi-ness of heart and life.”

Continually the Spirit breathes new life upon His people,calling holy men to lead them to renewal and reform. In thefourth century He raised up Athanasius to recall the Churchto its original confession of Christ’s true deity. In the 16th, Heraised up Luther to recall it to its original proclamation of jus-tification by faith. In the 18th, He raised up John Wesley torecall it to its original call to scriptural holiness.

That’s why he always will be esteemed as a great heroin Christ’s Church. Some have overdone this, of course,exalting him as a sort of spiritual King Arthur of super-human proportions. In reaction to this unreal, mythicalWesley, our “historical revisionists” have reacted, pointingto his personal weaknesses, unhappy marriage, and quaintpersonal opinions.

John Wesley was as subject to human foibles as any of us,as he himself would quickly have said. Yet he was a scholarand a saint—“in learning and sincere piety scarcely inferior toany; in zeal, ministerial labors and extensive usefulness, supe-rior perhaps to all men, since the days of St. Paul,” as hisfriends wrote in the chancel tablet at City Road.

Under God he also is our founder and our mentor.Most of what is right among us still descends from hisBiblical example and instruction, and most of what is wrongcomes from our ignoring them. By rediscovering JohnWesley and reclaiming him for our own, the holinessmoment will find affirmation for its central theme, but it willalso find serious correctives which we may not like butwhich we need.

If this issue creates renewed interest in the man, we hopeit also creates renewed interest in the message. Humbly andprayerfully we present it to you as our part of the worldwidecelebration of the Wesleyan Tercentenary.

—Larry D. Smith, Editor

One of the great legacies handed down to the Church by the father ofMethodism was a passionate pursuit of God resulting in personal holi-ness. Wesley taught that salvation was a journey marked by crisis or

moments of “actualization”—in particular, two crises, regeneration and entiresanctification. Wesley stressed a real conversion experience. He was also instru-mental in reviving the Church’s teaching on full sanctification as a second workof grace, attainable now by faith. Nevertheless, he insisted that every crisis waspreceded and followed by the gradual and constant work of the Holy Spirit. ToWesley, the pursuit and transformation never ended.

Wesley’s renewed emphasis on these crisis experiences led to great revivaland thousands of transformed lives. However, this same emphasis also createda problem. He addressed the situation formally at his conference of 1770,when he wrote: “Does not talking, without proper caution, of a justified orsanctified state, tend to mislead men; most naturally, leading them to trust inwhat was done in one moment? Whereas, we are every moment pleasing ordispleasing to God, according to our works; according to the whole of our pre-sent inward temper and outward behavior.” Wesley was seeking to warn thosewho were falling victim to what might be called “arrival theology.” This falsesense of “having made it” was breeding a spiritual pride in the ranks ofMethodism and undermining further spiritual growth.

We face the same problem today. Darius Salter in his excellent book,Prophetical Priestly Ministry, says that arrival theology comes from thinkingthat “entrance into the Christian fold is more akin to arrival than it is to thebeginning of a pursuit.” Salter goes on to say, “Strangling the church’s healthis the belief that one’s past spiritual experience guarantees today’sChristian vitality. Though only a few within evangelicalism’s broad spec-trum of theology overtly espouse eternal security, most have adopted it.The result is a sterile faith that knows little of the thirst that is absolutelyessential to find spiritual nourishment.”

I believe this problem arises out of embracing a non-Wesleyan view ofsalvation—a view that makes salvation a thing that God gives us and thatcannot be taken away (giving salvation an existence in itself apart fromthe active presence of Christ). The Bible knows of no salvation apart fromthe Saviour. Salvation is the result of the active presence of God at workin one’s life. Paul said it was “Christ in you the hope of glory.”

(continued on page 14)➡

ARRIVAL THEOLOGY

by Michael R. Avery, president

thepresident’s

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LARRY D. SMITH

theeditor’s

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GOD'S REVIVALIST and BIBLE ADVOCATE

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LIGHT THE CANDLES ON HIS CAKE!

John Wesley was almost Uncle John to “p.k.’s” likeme, reared a half-century ago in an old-time FreeMethodist parsonage. He had been dead for genera-

tions, but his presence never seemed far away. Our pas-tors quoted from his sermons; our bishops pointed tohis piety; and our periodical displayed his portrait. Itwas no accident that I revered John Wesley.

I still revere John Wesley. As we celebrate the 300thanniversary of his birth, it is my utter joy to light a can-dle on his cake and invite you to do the same. It’s notthat we idolize the venerable founder of Methodism,or even agree with every opinion that he expressed. Butwe do highly honor him, since God Himself has soobviously done the same. After all it was God whomade John Wesley the leader of the greatest revival ofspiritual life since the days of the New Testament.

As a youngster, I used to climb up to my father’sstudy in the tower of our church, pull down Steven’sHistory of Methodism, and pour over the accounts ofthat vast awakening. I still read those kind of books,but I understand better now that both in its depth andin its breadth, the Wesleyan Revival is unique inChristian history. In depth, its penetrating messagewas “scriptural holiness”—personal in actualizingexperience, to be sure, but cosmic in expandingpower. And in breadth, that revival transformed thesoul of Britain, shaped the opening American frontier,and changed the course of history.

Tears glisten in my eyes, as they did in my father’sstudy. For I am as deeply stirred now as I was then bythat 18th-century saint and scholar who was deter-mined to be a “real Christian,” as Dr. Collins hasreminded us, and then to make a real Christian ofeveryone he met. It is no wonder that the Americanpoet Richard Watson Gilder saluted John Wesley as the

“very soul that over England flamed! / Deep, pure,intense . . . convicting men of sin,” and by the power ofdivine grace, “…creating God again in human hearts.”

Let not that image fade . . . In youth, in eager manhood, age extreme—Driven on forever, back and forth the world,By that divine, omnipotent desire,The hunger and the passion for men’s souls!

Many of you know he experienced God in savingpower that memorable night of May 24, 1738, then tookthat saving power to his dying culture. When the church-es closed against him, he strode out to the open fields;preached there with faithfulness and fervor; lookeddrunken mobs fearlessly in the face; endured rotteneggs, vicious lies, and raging bishops; led thousands ofweeping sinners to the cross; and then nurtured them ina system of spiritual formation which the Spirit used totransform them into saints.

Every bit of this is our legacy as Methodists, andevery bit of it is true. Nor is that legacy merely a crum-bling relic, for as we know, the secret of our past is alsothe secret to our future. Yet it is no secret at all—or if itis, it is an open one, which simply put it this: God canchange human nature! God can deal radically and victo-riously with sin! God can remake us in the likeness ofJesus Christ His Son. Moreover, what He can do witheach of us, He can do with all of us; and indeed thewhole world is the platform of His redemptive work. Forin His time, all the groaning creation “shall be deliveredfrom the bondage of corruption unto the glorious libertyof the children of God” (Rom 8:21).

This bright “optimism of grace” was Wesley’s spring-board to his holiness message. For if we ever are to beholy, God must make us so! Our record of sin and fail-ure is so dismal that there is no ground at all for hope ofself-renewal. But then Christianity is not about humaneffort but about divine triumph—though, of course, aswe Wesleyans insist, our will must affirm His will andsubmit absolutely to it. True, the raw materials we offerHim are unpromising, at best; but if we will give themall to Him, He will make of us what we never thoughtwe could become. All this is based upon the Biblicalassertion that there are no limits to what grace can do.This is what we still teach as the central purpose of thegospel, and this is why we are the holiness movement.

What we have neglected, however, is the splendidframework of counter-balanced truth which Wesleyerected to solidify and perpetuate his message. (p22)➡

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JOHN WESLEY,THEOLOGIAN

Wesley is notremembered as a

“systematic theologian” whowrote scholarly volumessetting forth and explaining acarefully-nuanced structure ofChristian dogmatics. Yet hisconstant attention totheological truth underscoredhis entire life and ministry,and he was careful to put hismovement on a Biblicalfoundation. He was intenselyloyal to the old doctrines ofclassical Christianity andproclaimed them withcreativity and freshness in thepower of the Holy Spirit.Thus, there were no newMethodist doctrines, butthere were distinctiveMethodist emphases. Thesewere repentance, faith, andholiness, as Wesley declared.Repentance is the “porch toreligion,” for it is a steadfastturning from sin to godliness.Faith is the “door to religion,”for it lays hold of God’spromised mercy throughChrist for personal salvation.Holiness is “religion itself,” forholiness is God’s centralpurpose in freeing us fromthe power of sin andrenewing us in His ownlikeness. “Scriptural holiness”was Wesley’s passion, and itwas the keynote of themovement which hefounded.

ENTIRES ANCTIFICATION ACCORDING TO JOHN WESLEY

Entire Sanctification or “Christian Perfection,” as Wesley often called it, was a central focusof early Methodist teaching. Indeed, he referred to this as the “Grand Depositum” which Godhad committed to his followers. In 1764, according to his own words, he “wrote down the sumof what I had observed” concerning this essential doctrine “in the following short propositions”:

1. There is such a thing as perfection, for it is again and again men-tioned in Scripture.

2. It is not so early as justification, for justified persons are to “go onunto perfection,” Heb. 6:1.

3. It is not so late as death, for St. Paul speaks of living men that wereperfect, Phil. 3:15.

4. It is not absolute. Absolute perfection belongs not to man, nor toangels, but to God alone.

5. It does not make any man infallible. None is infallible while heremains in the body.

6. Is it sinless? It is not worthwhile to contend for a term. It is “salva-tion from sin.”

7. It is “perfect love,” I John 4:18. This is the essence of it. Its propertiesor inseparable fruits are rejoicing evermore, praying without ceasing,and in everything giving thanks, I Thes. 5:16.

8. It is improvable. It is so far from being incapable of increase that oneperfected in love may grow in grace far swifter than he did before.

9. It is amissable, capable of being lost, of which we have numerousinstances.

10. It is constantly both preceded and followed by a gradual work.11. But is it in itself instantaneous or not? In examining this, let us go on

step by step.

An instantaneous change has been wrought in some believers. Nonedeny this. Since that change, they enjoy perfect love; they feel this, and thisalone; they “rejoice evermore, pray without ceasing, and in everything givethanks.” Now this is all I mean by the perfection which I preach.

“But in some this change was not instantaneous,” [as some may say].They did not perceive the instant when it was wrought. It is often difficultto perceive the instant when a man dies; yet there is an instant in whichlife ceases. And if ever sin ceases, there must be a last moment of its exis-tence, and a first moment of our deliverance from it.

“But this doctrine has been much abused.” So has that of justificationby faith. But that is no reason for giving up either this or any other scrip-tural doctrine.

“But those who think they are saved from sin say they have no need ofthe merits of Christ.” They say just the contrary. Their language is—

Every moment, Lord, I want,The merit of Thy death!

They never before had so deep, so unspeakable conviction of the needof Christ in all His offices, as they have now.

Therefore, all our preachers should make a point of preaching perfec-tion to believers constantly, strongly, and implicitly; and all believersshould mind this one thing and continually agonize for it.”

—Abridged by the editor from the Plain Account of Christian Perfection.

JOHN WESLEY, FIELD PREACHER

Wesley scandalizedproper high

churchmen by hispreaching in the openfields. His first open-airsermon was preached tothe coal miners nearBristol, England, on April2, 1739. This was at therequest of his friendGeorge Whitefield, whohad already beenproclaiming the Word inthis unconventionalmethod. Wesley neverreally liked fieldpreaching, muchpreferring the order anddignity of Anglicanworship to the confusionand frequent disorder ofout-of-doors services. Butfor decades he took hispulpit in the open fields,first, because the churcheswere closed against him,second, because themasses did not go to thechurches, and third, evenif they had, the churchescould not have heldthem. Probably field-preaching was the singlemost successful methodWesley used to evangelizethe lost. Wesley is said tohave preachedapproximately 42,000sermons during his morethan half-century ofpublic ministry.

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JOHN WESLEY’S

ADVICE TOS ANCTIFIEDBELIEVERS

1. Watch and pray continually against pride. If God has cast it out, seethat it enter no more. Let “there be in you that lowly mind which was inChrist Jesus.” And “be ye likewise clothed with humility.” Let it not onlyfill, but cover you all over. Let all you speak and do show that you are lit-tle, and base, and mean, and vile in your own eyes. Be always ready toown any fault you have been in. If you have at any time thought, spoke,or acted wrong, be not backward to acknowledge it.

2. Beware of that daughter of pride, enthusiasm [fanaticism]. Give noplace to a heated imagination. Do not hastily ascribe things to God. Donot easily suppose dreams, voices, impressions, or revelations to be fromGod. Try all things by the written Word, and let all bow before it. You arein danger of enthusiasm every hour if you depart ever so little fromScripture, yea, or from the plain meaning of any text, taken in connectionwith the context.

Another ground of these and a thousand mistakes is the not consider-ing deeply that love is the highest gift of God: humble, gentle, patientlove; that all visions, revelations, manifestations whatever, are all little com-pared to love. It were well you should be thoroughly sensible of this—theheaven of heavens is love. There is nothing higher in religion; there is, ineffect nothing else; if you look for anything but more love, you are lookingwide of the mark, you are getting out of the royal way. And when you areasking others, “Have you received this or that blessings?” if you mean any-thing but more love, you mean wrong; you are leading them out of theway, and putting them upon a false scent. Settle it then in your heart thatfrom the moment God has saved you from all sin, you are to aim at noth-ing more but more of that love described in the thirteenth chapter of theCorinthians. You can go no higher than this til you are carried intoAbraham’s bosom.

3. Beware of Antinomianism—”making void the law” or any part of it“through faith.” Let this be our voice: “I prize thy commandments abovegold or precious stones. Oh, what love have I unto thy law.” Beware ofself-indulgence; laughing at self-denial and taking up the cross daily, atfasting or abstinence. Beware of censoriousness, thinking or calling themthat any ways oppose you—whether in judgment or practice—blind,dead, fallen, or “enemies of the work.” Enjoying the favor or suffering thedispleasure of God greatly depends on every single act of obedience ordisobedience.

4. Beware of sins of omission. Lose no opportunity of doing good inany kind. Be zealous of good works; willingly omit no work, either of pietyor mercy. Do all the good you possibly can to the bodies and souls ofmen. Give no place to indolence or sloth. Be always employed. Lose noshred of time. Gather up the fragments that nothing be lost. Be “slow tospeak” and wary in speaking. Do not talk much, neither long at a time.Few can converse profitably above an hour.

5. Beware of desiring anything but God. Now you desire nothing else;every other desire is driven out; see that none enter again. Be patterns toall of denying yourselves, and taking up your cross daily. Let them see thatyou make no account of any pleasure which does not bring you nearer toGod; nor regard any pain which does; that you simply aim at pleasing Him,whether by doing or suffering; that the constant language of your heart withregard to pleasure or pain, honor or dishonor, riches or poverty (p14)➡

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By Larry D. Smith

“I should like to be buried here, andon the morning of the Resurrection risewith all my children round me.” JohnWesley spoke these words as hewatched workmen erecting his newchapel on City Road, London. Hedied 12 years later on March2, 1791; and a week later,his funeral was held at thechapel with “no hearse, nocoach, no escutcheon,

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JOHN WESLEY,POET ANDMUSICIAN

Although CharlesWesley is

regarded as the“sweet singer ofMethodism” andprobably the greatesthymn writer of ourlanguage, his olderbrother John alsowrote hymns andtranslated others,particularly from thecorpus of Germanpietist music. Perhapsthe most famous ofthese is “Jesus, ThyBlood andRighteousness,”originally penned bythe Moravian, CountNicholaus L. vonZinzendorf. Wesley isparticularlyremembered as theeditor of his brother’shymns, pruning awayterms that he feltwere theologicallyquestionable or toosentimental inreference to theDeity. His famoushymnbook of 1780contained 525 hymnswhich helped formand propagate thetheologicalconsciousness ofearly Methodism.

no pomp, except the tears of those that loved me,” as he had instructed. Hiscoffin was carried by “six poor men” to the grave site he had selected. There itwas lowered into the brick vault which he had prepared, and there—surround-ed by his friends and colleagues—John Wesley awaits the Last Trump.

Twice I have visited that hallowed spot. On November 1, 1978, in the com-pany of an IHC group led by H.E. Schmul and surrounded by hundreds ofother Methodists from around the world, I attended ceremonies reopening thechapel following its thorough renovation. Nearly 25 years later, I returned toCity Road on July 7, this summer, with the Rev. Barry Mander, pastor of theIndependent Methodist Church, Portadown, North Ireland; his son Mark, aministerial student at God’s Bible School and College; and Chip Bullock, a2003 ministerial graduate from GBS and former dean of men who now servesas an assistant pastor in Cedar Springs, Michigan.

Almost a week earlier, Chip and I had arrived in Portadown, where I was todeliver six sermons during the Independent Methodist Church’s commemora-tion of the 300th anniversary of John Wesley’s birth and the 25th of its ownestablishment. The final service was held Sunday evening, July 6; and the nextmorning we flew to London. Pastor Mander was our gracious host and efficientguide who led us through the mysteries of the “Underground” to the heart ofthe vast metropolis which once ruled the greatest empire the world has everknown. We stopped at St. Paul’s Cathedral, then walked to Aldersgate Street tothe site where Wesley’s heart “strangely warmed.” Then we crossed to CityRoad, where first we visited Bunhill Fields, an historic cemetery whereSusannah Wesley, John Bunyan, and Isaac Watts lie buried.

Immediately across the street we glimpsed Wesley’s house and chapel. Thecomplex is a serene and lovely bit of 18th century England squeezedbetween the sprawling business houses of the 21st. As we walked through thegreat iron gates, we were confronted by a bronze statue of Wesley, who inone hand is holding his Bible for field preaching and who with the otherseems to be blessing those around him. On the pedestal is carved “The worldis my parish.”

To our right was the narrow brick house which he built at the same time asthe “new chapel,” and there he lived among the busy coming and going ofpreachers and guests, and there he worked, prayed, and died. It is simple, butelegant, built as is the chapel in the popular Georgian style of his times; and itcontains much of the fascinating memorabilia of his crowded life. His long-caseclock, made in 1693, still ticks away the hours; and his preaching robe, bands,and three-cornered hat seem to await his next journey to Bristol or Newcastle.Visitors even see his silver baby rattle and the fierce-looking “electricalmachine” he used to “cure” patients’ ills in his dispensary. We were especiallymoved to stand in the tiny prayer room—the “Power House of Methodism”—where Wesley wrestled with God in the early hours of the day.

His chapel is known as the “mother church of Methodism,” and we enteredit with a sense of awe. In its great mahogany pulpit—now five feet lower thanat the first—not only the Wesley brothers, but other great luminaries of earlyBritish Methodism declared the Word. In the apse behind is the communiontable and original railing where Wesley and his friends regularly administeredthe Lord’s Supper to eager multitudes. Above the holy table rises the classicalreredos with the Apostles’ Creed, words from the Lord Jesus, and in gold let-ters, the words of the Sanctus: “Holy, Holy, Holy.” It is clear that Wesley meantthis as a classic Christian church, where Word and Sacrament were both faith-fully administered.

On either side of the chancel are memorial tablets dedicated to John Wesley,John Fletcher, Joseph Benson, Thomas Coke, and Adam Clarke. On Wesley’stablet is carved a globe resting on a Bible, a winged trumpet to sound thegospel, a shepherd’s crook to guide the faithful, and his dying words, “The bestof all is God is with us.” On his brother Charles’ memorial is a lyre, (p17)➡

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On these pages, we featureitems about GBS alumni,vital statistics, significantevents scheduledthroughout the “Revivalistfamily,” and brief newsnotes from across theholiness movement. An itemfor inclusion in the“Revivalist Family” must besubmitted within fourmonths of the event which itreports and should beaddressed to the EditorialOffice, 1810 Young Street,Cincinnati, Ohio 45202; orrevivalist@gbs.edu.

NEW IMPROVEMENTS UPGRADECAMPUS

Current improvements andrenovations at GBS include thefollowing:

1. New mobile computer lab forthe elementary department. This is acart containing a computer serverand 24 laptops connected by awireless system. It is easily rolledfrom one classroom to another andwill be used as a classroom contenttool and also to teach basic comput-er literacy to elementary students.Other additions to the elementarydepartment include new equipment

valued at about $30,00 forthe beginning and interme-diate bands.

2. New science lab forthe high school department.Part of this equipment will beinstalled immediately, while

the rest will remain in storageuntil it is placed in the science

area to be created next summerin GBS’s new high school quar-

ters. This will be located in the areanow occupied by the Revivalistoffices and printing area.

3. New Revivalist offices. Afteroccupying its present location inthe Revivalist Memorial Building formore than 80 years, the offices ofGod’s Revivalist will be relocated tothe east end of the third floor ofthe Administration Building. Twofaculty apartments have been

BIRTHS

To Shane andBrenda (Fox)Gardner, a daugh-ter Allison Marie ,born April 26,2003, Anderson,

Indiana. Brenda is a GBS alumna.To Charles P. (HS ’91) and Kimberly

(Lavy) (HS ’89)Marshall,Franklin, Ohio,twins, EanWilliston andAbigail Elizabethborn May 8.

To Tim (BRE ’92) and Holly(Weingard) (1989-92) Miller, Fisher,Pennsylvania, twin daughters, MelodyRose and Moriah Joy, born May 18.

To Jonathan and Rebecca (Fay) (AAin Sec Sci ’99) Ramsey, a daughter,Clarinda Fay, born June 27, 2003,Napanee, Ontario.

BUDDY ROGERS MUSIC DELIVERS $30,000 WORTH OF NEW BAND INSTRUMENTSBUDDY ROGERS MUSIC DELIVERS $30,000 WORTH OF NEW BAND INSTRUMENTS

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DEATHS

Susanna E. (McNeill)Westhafer, 85, died June17, Anderson, Indiana.The daughter of Prof.Robert E. McNeill,founder of the GBS’sGospel Conservatory ofMusic, and his wifeEmma (Atkinson)McNeill, she attendedGBS, graduating with aBible certificate in 1937. She wasmarried to the Rev. DexterWesthafer in 1940 and served withhim in Church of the Nazarene pas-

torates in Canada, Ohio,and Indiana. She was ahomemaker, taughtSunday school for morethan 50 years, and lovedto teach music, especiallyto young people. She issurvived by her husband;three children, Jane,Chuck, and Debbie; onesister, Roberta; six grand-children; and eight great-grandchildren. Funeral

services and burial were inAnderson.

Mrs. Westhafer was a delightfuland gracious lady with deep roots at

GBS. Her presence at the dedicationof GBS’s music hall in memory ofher father during the GBS Centenaryin 2000 was especially memorable.We cherish her memory and extendsympathy to her family.—Editor

Ila R. Heer, 95, died April 27, atOverland Park, Kansas. A native ofKansas, she attended Jabbok BibleSchool in Oklahoma and latermoved to California, where sheattended Beulah College. For manyyears she worked either as a maidor as a ccok, retiring in 1973. Inthe late 1970’s she did volunteerwork for Wesleyan Indian Ministries,Hot Springs, South Dakota. (p12)➡

removed due to fire coderegulations, and the space hasbeen converted to office andclassroom use. Since the actualprinting of God’s Revivalist is nowoutsourced to Country Pines, Inc.,Shoals, Indiana, the publication’snew quarters will include onlybusiness, editorial, andlayout/design offices. Adjacent andacross the hall will be two smallconference rooms which willdouble as classrooms, as well astwo small areas which will becomefaculty offices.

4. Roof Replacement. TheMcNeill Music Hall has received anew roof of attractive architecturalshingles. Contractor was EdDurham, who with his wife, theformer Heather Holden, attendedGBS in the 1970’s and servedseveral terms of missionary servicein Kiev, Ukraine. Their daughterAlisha will be a GBS student this fall.

5. Fire Alarm Installation. Anintegrated fire alarm systemmonitored by an off-campus servicehas been installed throughout theKnapp Memorial Building.

JON PLANK RELOCATES OFFICEIN PENNSYLVANIA

Jon Plank, on staff at God’sBible School and College since1999, has relocated with his wifeAlicia and his daughter Ashley toSelinsgrove, Pennsylvania, where hecontinues as graphic designer forGBS. He also maintains the collegewebsite at www.gbs.edu as well asthe Revivalist website atwww.godsrevivalist.com. Under theterms of his current GBS contract,Plank is accepting freelance workand can be contacted by phone at

570-743-4576 and by e-mail atjplank@gbs.edu. His address is 24Lost Creek Drive, Selinsgrove,Pennsylvania 17870.

WHAT’S DIFFERENT ABOUT THEDINING HALL?

Returning students were sur-prised to see the newly-renovateddining hall with its new paint,ceramic tile, and carpet. The formersnack bar area is now divided by afixed wall into two areas, one pro-viding a presidential dining room,and the other containing a “studentcyber cafe” with tables, booths, andother comfortable seating. A wire-less connection to the GBS comput-er network will allow students to doresearch and check their email hereand in the adjacent outdoor patio.

Also this year we have signed acontract with Hallmark ManagementService to handle all meals, managethe stack bar area, and supervisethe vending machines. At the noonand supper meals, students will beoffered the following options: (1)“Heartland,” the main (p12)➡

THE JON PLANK FAMILYTHE JON PLANK FAMILY

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➡ (p11) course area with the usualmenu of meat, vegetables, and pota-toes; (2) “Little Italy,” with pizza andother forms of pasta; (3) “Deli,” withcold cuts for sandwiches; and (4)“Grain Bin,” with bagels, Englishmuffins, breads, and cereals. Alsoavailable will be an extensive saladbar, an ice cream machine, and sodafountains. Hallmark begins service atGBS with a record of satisfied cus-tomers at such institutions asCenterville Bible College in Ohio andVennard College in Iowa. —Dr.Kenneth Farmer, Vice President forStudent Affairs

NEW STAFF AND FACULTYAPPOINTMENTS ANNOUNCED

God’s Bible School announcesthe following appointments to itsstaff and faculty for the 2003–2004school year:

STAFF APPOINTMENTS

Paul Alexander will supervisethe R.G. Flexon Library in addition

to his duties asSpanish instructor incollege and highschool. Assisting willbe Elisabeth (Schafer)Tyler, who will giveoversight to the library’s technicalfunctions. A 2002 GBS graduate,she has worked for four years inthe Flexon library andhas begun work on agraduate degree inlibrary science.Missing will be Mrs.Judie Burton, whoserved for eight years as assistantlibrarian but who has resigned togive personal careneeded in her imme-diate family.

Erin Center (GBS2003 AA in OfficeAdm) has accepted theposition of Cashier inthe GBS business office.

Jennifer Fikes (GBS2003 BA in Elem Ed),will assist in the Officeof Student Recruitment.

Brenda (Englund)Herring, former GBSstudent (‘97-’98) andformer secretary to theVice President forAcademic Affairs,returns to campus as secretary to thePresident. She is married to formerGBS student Aaron Herring and hasexperience as office administrator ina private firm.

Chris Lambeth, formerly headcampus librarian, hasassumed the full-timeposition of registrar,replacing RodneySones, now on sabbati-cal to pursue a doctor-ate at Southern Baptist Seminary,Louisville.

Jonathan A. (“Andy”) Parriman,a 2003 GBS ministerial graduate,will serve as Dean of Men, replacingChip Bullock, also a ‘03GBS graduate, who isnow assistant pastor ofthe Pilgrim BibleChurch, Cedar Springs,Michigan.

NEWS FROM THE HILLTOP continued

continued

➡ (p11) Funeral Services were inOverland Park, with burial inMerriam, Kansas.

Dr. Armor D. Peisker, 95,Marion, Indiana, died June 8, 2003.He served for over 50 years in min-istry in the Pilgrim Holiness andWesleyan denominations. He waspresident of Colorado Springs BibleSchool and served 41 years in worldheadquarters positions, includingGeneral Editor, Assistant GeneralSecretary of Foreign Missions, Editorof the Wesleyan Advocate, Editor ofSunday School Literature; andExecutive Editor of Local ChurchCurriculum. Dr. Armor also con-

tributed to various books on Biblicalknowledge and theology and com-pleted his memoirs at the age of 90.Survivors include two children,Carolyn and Don; five grandchil-dren; and eight great-grandchildren.

Rev. Francis A. Taylor, 85, diedJuly 7, Frankfort, Indiana. Heearned a bachelor of theologydegree at GBS and later a master’sdegree from Chicago DivinitySchool. He served as pastor of vari-ous congregations, as well as presi-dent and professor at CollegeChapel, Colorado Springs,Colorado, and as missionary to Haitiand Guyana. He is survived by wife,

the former Bessie M. Carroll, whomhe married on June 16, 1947, andthree daughters, Becky, Carol, andMarlina; 10 grandchildren; and twogreat-granddaughters. Funeral andburial were in Frankfort, the Rev.Earnest Batman officiating.

Ruth D. (Hoover) Taylor, 85,died July 6, 2003, at Raytown,Missouri. She graduated from GBSin 1941 with the BA degree. In thesame year she was married to BruceT. Taylor with whom she served aspartner in ministry during his pas-torates in Canada and the U.S., histenure as a Nazarene district super-intendent, and after their retirement

SEPTEMBER 2003

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COLLEGE FACULTY APPOINTMENTS

Philip Bishop (GBS2000 BA Mus Ed) whohas just completed thedegree Master ofChurch Music atSouthern BaptistTheological Seminary,Louisville, returns to theHilltop to teach in theDivision of Music. Hiswife Dorcas (Arnold)Bishop will serve assecretary to the divisional chair,Garen Wolf.

Tim Crater, alreadyon the faculty, willassume increasedresponsibilities in theDivision of Music.

Michael Kelley, financial analystfor Fifth Third Bank, will serve asadjunct professor forthe business program.He holds the degreesBachelor of Science inBusiness Administrationfrom Indiana University

of Pennsylvania and Master ofBusiness Administration fromIndiana University’s Kelley School ofBusiness (Bloomington).

HIGH SCHOOL APPOINTMENTS

P.D. Wolf, a juniorin the GBS ministerialdivision, will teachBible in high school. Hehas worked as budgetdirector for theUniversity of Cincinnati nursing pro-gram and has recently become asso-ciate pastor at the Christian NationHoliness Church, Cozaddale, Ohio.

ELEMENTARY APPOINTMENTS

Crystal Reece (GBS 2000 BAChildren’s Min), returns to teachin our elementary department,where she served oneyear before leaving topursue the degreeMaster of Education,which she has nowcompleted at

Converse College, South Carolina.Dixie Downing (GBS 2003 BA in

Mus Ed) will teach ele-mentary music classesand be in charge of twoelementary-level bands.The program will bestrengthened by the rein-stituting of a beginning violin programby Deanna Wolf and Erika Center.

Martha Hedstrom and ErikaCenter, both 2003 graduates fromthe GBS Division of ChristianEducation, will be instructors in theelementary program, where bothhave had student teaching experi-ence. Increased enrollment andchanges in staffing havemade necessary theacquisition of new ele-mentary teachers.Leaving the elementaryfaculty are CassandraLeathermon to preparefor her upcoming wed-ding, and MarianneBrown who will teachin the college programon a part-time basis.

in 1986, in overseas assignments inSouth Africa, Germany, and Nigeria.She is survived by her husband, andtheir four children, Lynn, Francine,T. Jay, and R. Loraine, and sixgrandchildren. Funeral services andburial were in Kansas City, Missouri.

MARRIAGES

Donald Lee Jackson to JulieElizabeth Bowman, August 9, 2003,Schenectady, New York.

ALUMNI INTERESTDr. Mark Eckart (‘83 BRE) was

elected June 10 as superintendent

of the Indiana South District of TheWesleyan Church, succeeding theRev. Marvin Hughes. Dr. Eckart,who has served as Vice-Presidentfor Student Affairs and as professorof Bible and theology at GBS, willgive oversight to 95 churches andtheir pastors. He, his wife Debbie(Jones) (‘83), and their three chil-dren, now reside on the districtcampgrounds and may beaddressed at P.O. Box 174, Orleans,Indiana 47452; emailmeckart@blueriver.net, with phonenumber (812)865-3979.

David (BA ‘02) and Sarah (Wolf)(BA 2000) Fry, both GBS alumni,

and their daughter Kala now live inBrent, Alabama, where David servesas pastor of the Bible MethodistChurch. He also is a full-time stu-dent at Wesley Biblical Seminary,Jackson, Mississippi.

Rachel Arndt (BA 2001) com-pleted the degree Master ofEducation at the University ofCincinnati, August 2003.

Brenda Smith (BA 2001) gradu-ated August 9, 2003, from IndianaWesleyan University with thedegree Bachelor of Science inNursing (BSN). She is scheduled toteach for one year at Tenwek Schoolof Nursing in Kenya, Africa.

➡ (continued from page 7)

is “All alike to me, so I / In my Lordmay live and die.”

6. Beware of schism, of making arent in the Church of Christ. Thatinward disunion, the members ceas-ing to have a reciprocal love “one foranother” (I Cor. 12:25), is the veryroot of all contention, and every out-ward separation. Beware of every-thing tending thereto. Beware of adividing spirit; shun whatever hasthe least aspect that way. Suffer notone thought of separating from yourbrethren, whether their opinionsagree with yours or not. Do notdream that any man sins in notbelieving you, or that this or thatopinion is essential to the work. Donot condemn or think hardly ofthose who cannot see just as you seeor who judge it their duty to

contradict you. Give no offensewhich can possibly be avoided. Seethat your practice be in all thingssuitable to your profession, adorningthe doctrine of God our Saviour.

7. Be exemplary in all things,particularly in outward things (as indress), in little things, in the layingout of your money (avoiding everyneedless expense), in deep, steadyseriousness, and in the solidity andusefulness of all your conversation.So shall you be “a light shining in adark place.” So shall you daily growin grace,” til “an entrance be minis-tered unto you abundantly into theeverlasting kingdom of our LordJesus Christ.”

—Abridged by the editor from the PlainAccount of Christian Perfection.

➡ (continued from page 3)

The Bible clearly teaches thatlives can be radically and instantlychanged through regeneration andentire sanctification, but it neverteaches that those are stoppingpoints. Our spiritual life is indeed alifetime journey. Regeneration andentire sanctification are criticalcrossroads on that journey, but nei-ther experience will put us on a

plateau of self-congratulatory ease.One introduces and the otherintensifies a relationship with theSaviour. Salvation will both satisfyand intensify your spiritual hunger.Keeping this tension in your spiritu-al journey will place you in thecompany of great saints. It will cer-tainly be key to your ult imatearrival in heaven.

THE PRESIDENT’S PAGE continued

ADVICE TO SANCTIFIED BELIEVERS continued

JOHN WESLEY, WRITERAND PUBLISHER

No one ever used theprinting press more

effectively than JohnWesley. He was determinedto educate his growingnumber of converts in theChristian faith, as well as tochallenge the generalpublic with the claims ofthe gospel. To do this heand his brother Charleswrote about 500 books andpamphlets, most of thempenned by John. He dealtwith subjects as diverse asapologetics, spiritualformation, history, and thepractical application ofChristian morals. He issueda 50-volume ChristianLibrary, which included thewritings of Christians fromvarious traditions, includingthe church fathers. Hewrote pamphletsdenouncing slavery,drunkenness, andworldliness, and alsopublished English, French,Greek, and Hebrewgrammars, and an Englishdictionary. One of his mostfamous works was PrimitivePhysick, a manual on homemedical remedies. Wesleyearned a fortune throughhis publications, but gaveall of it away in the causeof Christ’s kingdom.

GOD'S REVIVALIST and BIBLE A

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JOHN WESLEY’S PERSONAL MOTTO“If we see God in all things and do all for Him, then all things are easy,” Wesley

once remarked. He lived constantly to “do all things” for God, and implementedthat purpose by following this famous motto:

Do all the good you can, by all the means you can, in all theways you can, in all the places you can, in all the times you can,to all the people you can, as long as ever you can.

SEPTEMBER 2003

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The simple answer would be to say that Wesleyanismis a religious movement committed to the teachingsof John Wesley. Thus, the movement takes its name

from a man, just as Lutheranism takes its name fromMartin Luther.

Honoring the memory of John Wesley would benothing to be ashamed of, for few men in history haveinfluenced the world for good as he did. The temptationis to plunge into a recital of his incredible achievements.But in so doing we would miss the real answer to thequestion, “What is Wesleyanism?”

FUNDAMENTALLY A MESSAGE

Wesleyanism is fundamentally a message, andWesleyans are bearers of the message. Too often,Wesleyans have been diverted by rabbit tracks.

Much has been said in recent years about the so-called Wesleyan Quadrilateral—Scripture, reason, expe-rience, and tradition. This is not Wesleyanism. It is ratherthe four strands of evidence on which Wesley relied toshape and then validate his teaching.

Neither is Wesleyanism the spirit of tolerance whichWesley manifested in his famous sermon, “The CatholicSpirit,” based on II Kings 10:15: “Is thine heart right, asmy heart is right with thy heart?…If it be, give me thinehand.”1 Some have seized upon this as the most distinc-tive mark of Wesleyanism, and as the justification fortheir own doctrinal wanderings. They forget that this tol-erance in Wesley had its well-marked limits—as theywould understand if they read the entire sermon.

With some, Wesley was tolerant as a personal friend,but intolerant of their doctrine—George Whitefield’s hyper-Calvinism, for instance. He was equally intolerant of JohnTaylor’s Pelagianism. Respecting the doctrine of original sin,he declared, “Allow this, and you are so far a Christian.Deny it, and you are but an heathen still.”2 Obviously, histolerance had boundaries. In fact, he made a rule that noone could preach in Methodist chapels who was not in fullharmony with Methodist doctrines.3 He would not lookwith favor on using his sermon “The Catholic Spirit” as jus-tification for unbridled doctrinal pluralism.

A DOCTRINE OF SALVATION

Wesleyanism is a soteriological theology This meansthat it is primarily a doctrine of salvation. While devel-oped within the matrix of historic orthodoxy, it has a spe-cial and clearly identifiable focus: the salvation of sinners

and the sanctification of believers.That this was his lifelong-undeviating focus has been

established too many times by such researchers asHarald Linstrom, George Croft Cell, Leo Cox, and manyothers, for the affirmation to need proof at this point.That would be like reinventing the wheel.

It was this focus which made him an itinerant evan-gelist and, at the same time, an intense and faithful nur-turer. Out of this focus came most of his theological writ-ing, and the continuous flow of faith-building literature.Out of it came the class meetings, the bands, lay preach-ing, system, and the Wesley chapels.

This means (to repeat) that Wesleyanism is funda-mentally a message. That is, it is a body of doctrine whichis essentially good news, which needs to be preached, andwhich has to do with the eternal destiny of every livingperson. Therefore, we cannot separate Wesleyanism’sdoctrinal tenets from the urgency of their communication.

Wesleyanism, then, is not just a position; it is a pas-sion. Without the passion, what is left is less than authen-tic Wesleyanism. True Wesleyans are consumed with adesire to communicate this message to persuade menand women to accept it. The doctrines minus theurgency can too easily become objects of mere nostalgiaand archival tradition, which we take out once in awhilefor learned discussion.

LIFE-AND-DEATH URGENCIES

It was this driving burden to see sinners come toJesus and to help believers, struggling with their inbredsin, find full deliverance, which made Wesley an evan-gelist first and a theologian second. Not that true doc-trine was of secondary importance in his mind—far fromit. But his theologizing was prompted by his evangelisticconcerns. It was forged in the hot fires of controversy andon the anvil of the immediate demands of practicalChristianity. It was not an ivory tower pastime.

The passion that was and is Wesleyan’s dynamic is farmore than intellectual ardor. It is rather a conviction thatthis message must become personal experience. The trueWesleyan, therefore, is gripped by life-and-death urgen-cies, for at the heart of the message is the belief that with-out the saving grace of Christ, men and women are lost.

The experiential core of Wesleyanism set it apartfrom much of the assumption of Wesley’s day, viz., thatour ultimate destiny was hidden in God’s sovereignty andthat no person could know for sure whether (p19)➡

WHAT ISW ESLEYANISM? BY DR. RICHARD S. TAYLOR, holiness educator, writer and theologian

For 103 years GBS has beenmarked by its open door to

needy students. Many alumnitestify to receiving their educationon the Hilltop as a work student.Today that tradition continues. Anumber of students receive aidthrough the student workprogram, institutionalscholarships or other assistance.The annual student phone-a-thonis an effort to raise the moneyneeded to fund these programs.

We hope to reach over 9,000friends during the three

weeks of outreach while raising$120,000 for the financial needs ofthe school. We also wish to thankour donors for their faithfulsupport. This goal can only beaccomplished with your help.

When a student calls, pleaseconsider a donation for this

vital program.

2003 Goal — $120,000

GOD’S BIBLE SCHOOL AND COLLEGE • OFFICE OF ADVANCEMENT • REV.JACK HOOKER, VICE-PRESIDENT FOR ADVANCEMENT • 1810 YOUNG STREET,

CINCINNATI, OHIO 45202 • (513) 721-7944 EXT. 223 • FAX: (513)721-3971 • E-MAIL: ADVANCEMENT@GBS.EDU

DEAR REV. HOOKER: RATHER THAN WAIT FOR A PHONE CALL, I WOULD

LIKE TO PLEDGE MY FINANCIAL SUPPORT NOW!

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ADDRESS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

September 29–October 2

October 6–8

October 13–16

GOD'S REVIVALIST

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JOHN WESLEY,TRAVELER

London, Bristol,and Newcastle-

on-Tyne were theprincipal citieswhich formed thetriangular pattern ofearly Methodistcircuit life inEngland. “Circuits”were groups ofconnectedpreaching points,supplied often bylay preachersappointed each yearby Wesley in hisannual conference.To oversee thegrowing workWesley was atireless traveler, forover 52 yearscoveringapproximately250,000 miles byhorseback, and inlater years, using ahorsedrawn carriagegiven by his friends.He set the patternfor the Methodist“itineracy,” thesystem of pastoralappointment whichwas used soeffectively both inEngland and inAmerica.

SEPTEMBER 2003

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➡ (p9) reminding us of his immortal hymns. On the tablet for Thomas Coke,early Methodism’s inexhaustible missionary statesman, an African native points tothe text, “Ethiopia shall soon stretch out her hands unto God.”

Above us rose the galleries, supported by polished jasper pillars, given byMethodists from around the world to replace the ship masts which Wesley hadreceived from King George III for that purpose. In like manner, the chapel hasbeen adorned in later years by marble memorial busts and inscriptions, stainedglass windows, and now a newer communion area before the pulpit with a railgiven by Lady Margaret Thatcher. It was at that rail that we knelt down to praywhere for generations so many prayers have ascended to the Father. Before weleft, I paused at the font from Madley parish church, where holy John Fletcherhad baptized many little ones in the name of the Triune God.

Through a side door we passed into the cemetery where not only Wesley butover 5,000 of those old Methodist forebears of ours were laid to rest. In Wesley’sown crypt are buried his sister Martha and seven of his preachers, including Dr.John Whitehead, who also was his physician and biographer. Adam Clarke, thefamous commentator, awaits the Resurrection in a grave next to Wesley’s; andalso buried around him are Joseph Benson, scholar, pulpit orator, and commenta-tor; Richard Watson, Methodism’s first systematic theologian; and Jabez Bunting,four times president of the British conference whose burial in 1858 was the lastat City Road.

Barry Mander, Mark, Chip, and I were soon to thrust our way back into thesights and sounds of modern, secularized society—a society so very different fromthat which John Wesley faced, yet also a society in so many ways the same. Buthere in his chapel and at his tomb, we knelt again, giving God praise for His ser-vant who by his faith and courage had changed his world and who left us a lega-cy which shall endure for eternity. We were only a handful of the many thou-sands of his sons and daughters from the farflung Methodist family who havecome on pilgrimage to City Road. But like so many of them, we walked back outthrough the great iron gates, more committed than ever to the great message ofscriptural holiness to which John Wesley gave his life. Behind us we left him,where as he wished, he will rise on the morning of the Resurrection, surroundedby his friends and colleagues.

Wesley’s Chapel(Used by kind permission of the curator of Wesley’s Chapel Museum, London, England)

GOD'S REVIVALIST and BIBLE ADVOCATE

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JOHN WESLEY,ORGANIZER ANDDISCIPLINARIAN

He was one of those menwho seemed naturally

to assume a role ofleadership in almost anygroup of which he was apart. His special gift wasorganization, which he usedwith great effectiveness inthe shaping andadvancement of Methodism.He demanded obediencefrom his preachers andassistants and exercised strictdiscipline in his societies,expelling those who wouldnot obey its rules. Yet he wasloving and accepting ofthose who repented andapplied for readmission. Athis annual conferences, heallowed his “assistants” toexpress themselves freely,but he insisted on makingthe final edicts issued by theconference. Keep in mindthat the uneducated youngpreachers serving under himneeded such discipline orMethodism never wouldhave endured. His friendGeorge Whitefield paidtribute to Wesley’s policy ofconserving his evangelisticwork through organizedstructure—especially his“classes,” while asWhitefield admitted, hehimself had not done so andthus had built upon a “ropeof sand.”

SEPTEMBER 2003

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➡ (p15) he was among the elect. Wesley repudiated this crippling uncer-tainty and insisted that we could know we were saved and also know wewere sanctified wholly. The inward witness of the Spirit was every person’sblood-brought privilege.

EXPERIENCE TESTED BY SCRIPTURE

Herein do we have the key to the proper understanding of theWesleyan Quadrilateral. The critical term is “experience.” Not that ourpersonal experience becomes the primary authority. That, for Wesley, wasthe Scripture. But Wesley believed that what he found in the Scripture wasa teaching which could and must be validated in experience. He observedsinners being changed and Christians coming into a deeper work of grace.He believed that what the people around him were experiencing matchedwhat the Bible taught. He found further that this kind of experience wasreasonable and that it had strong roots in tradition. It was not, therefore,a purely subjective kind of religious experience which could not stand rig-orous examination by objective standards. Experience that could not bevalidated by the Scripture was illusory and false.

The point is that Wesley was never content simply to build a theolog-ical castle out of the three strands of Scripture, reason, and tradition. Whatthe Bible required and promised must be enjoyed personally and individ-ually. If it was not experientially realizable and it did not “work,” then inWesley’s mind either the Scripture had been misinterpreted or the peoplehad failed to come to the Scripture on its terms and do the repenting, con-secrating, and believing the Scripture required.

THE GRAND DEPOSITUM

Wesleyanism, then, is a message; Wesleyans are bearers of the mes-sage. How are we doing? Are we being diverted from our main task,which is to spread scriptural holiness over the land? Perhaps we needagain to be reminded of what Wesley said to preachers, “You have noth-ing to do but to save souls.”4 But he meant not only initial salvation in thenew birth but also full salvation in entire sanctification. “This doctrine,” hesays in a letter to Robert Carr Brackenbury, “is the grand depositum whichGod has lodged with the people called Methodists; and for the sake ofpropagating this chiefly, He appears to have raised us up.”5

But really now—was it not with the same conviction that the differentholiness denominations of our day were founded. Then to the extent thatwe mute or ignore or abandon this teaching, to that extent we betray ourdivine commission and cease to be Wesleyan.

If we see the centrality of heart holiness in the Scripture and in humanneed, we will never allow holiness doctrine to become negotiable in theinterests of church growth or any other form of human success. Recently,a young pastor commented to a friend, “The doctrine of entire sanctifica-tion does not fit this age; it is not the need of the hour.” What should haveconcerned him was, “Is the doctrine true?” If it is not true, it is not theneed of the hour in any age. But if it is true, then it remains the desperateneed of the church—now.

Again—Wesleyanism is a message; Wesleyans are the bearers of themessage. How are we doing?

1. Wesley’s Standard Sermons, ed. Edward H. Sugden (Grand Rapids: Francis Asbury Press ofZondervan, reprint of 1955 ed.), 1:126.\

2. “Original Sin,” Standard Sermons, 2:223.3. Model Deed, prepared by Wesley in 1763. Cited by History of American Methodism, ed. Emory

Burke (Abingdon, 1969), 1:239.4. Works, 8:310.5. Ibid., 13:154.

1703 John Wesley was born June 17 inEpworth, England, the son of Samueland Susanna Wesley. His brotherCharles, Methodism’s great hymnwriter, was born four years later.

1707 Saved from a fire which destroyed thefamily’s parsonage home. Afterwards,

he regarded himself as a “brandplucked from the burning.”

1714 Enrolled as a pupil at a private schoolfor boys, the Charterhouse, London, ona scholarship provided by a nobleman.

1720 Enrolled as an undergraduate student atChrist Church College, OxfordUniversity.

1724 Graduated with the degree Bachelor ofArts and continued his studies for theM.A. at Lincoln College.

1725 Ordained a deacon in the Church ofEngland. During this year he wasimpacted greatly by Bishop Taylor’sRules and Exercises for Holy Living andDying and began a careful inventory ofhis life.

1726 Became a fellow or lecturer at LincolnCollege, Oxford. He also read Thomas`a Kempis’ devotional classic TheImitation of Christ and determined toseek for inward holiness.

1727 Received the degree Master of Arts andalso read William Law’s ChristianPerfection and a Serious Call. These

books convinced Wesley that there wasno such thing as being half a Christian.

1728 Ordained a priest or presbyter in theChurch of England.

1729 Became leader of the “Holy Club,” agroup of earnest young men which hisbrother Charles had started at OxfordUniversity to study the Bible, pray, fast,visit the prisons, assist the suffering, andregularly attend the Holy Communion.In derision they were called“Methodists,” because of their systematicand methodical approach to Christianity.

1735 Left for Georgia, where he was to act asa missionary to the Indians and as pas-tor to the colonists. His efforts ended infailure.

1738 Returned to England, deeply aware ofhis own spiritual crisis. Through theinfluence of the Moravian Peter Bohlerhe learned that personal salvationcomes through faith alone, and hebegan to preach instantaneous conver-sion. On May 24 he had his famousAldersgate experience, feeling his heart

“strangely warmed,” as he wrote. This isregarded as Wesley’s evangelical con-version and the turning point in his life.Charles had a similar experience.

1739 On April 2, Wesley preached for thefirst time in the open fields. This was atBristol, a city west of London, and in asense this marks the beginning of thegreat Wesleyan Revival. Thousands

were converted, and Wesley wasencouraged to continue his unconven-tional evangelistic work. He built hisfirst Methodist chapel, the “New Room”in Bristol.

1740 Established the first Methodist societyin the world at London. After with-drawing from the Moravians becauseof their preoccupation with anunhealthy mysticism called “still-ness,” he organized a society in theFoundry, an old cannon factorywhich he turned into a chapel, aschool room, a medical dispensary,and a loan society. Remember thatmost Methodists were members ofthe Church of England, and many,including Wesley, never left it. Buttheir leader’s intention was to formthe Methodist societies as a perma-nent reform movement within thechurch. In this year Wesley and hisfriend George Whitefield dividedover Whitefield’s strident Calvinismwhich Wesley opposed.

1741 Wesley reluctantly approved the begin-ning of preaching by laymen. The first

Methodist lay preacher was ThomasMaxfield. Lay preaching became anintegral part of Methodism.

1742 Wesley and Whitefield were personallyreconciled, though they were never toagree on their doctrinal differences. OnJune 6 of this year Wesley preached onhis father’s tombstone in Epworth whenthe pastor refused him the use of theparish church. The Wesley brothers estab-lished an orphanage and Sunday school.

1743 Published the General Rules of theUnited Society, a sort of official foundingdocument for the Methodist societies.Those wishing to join the Methodistshad to show evidence of a desire “toflee the wrath to come” and “be savedfrom their sins,” obey the General Rules,and submit to the direction of theirleader in the weekly class meeting.

1744 Met with his preachers in the first annualconference ever held in Methodism.Everywhere the work was expanding,and the conference was necessary to givecohesion and order to the movement.

1746 Published his first volume of sermons.In time his principal sermons came to

GOD'S REVIVALIST and BIBLE ADVOCATE

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A BASIC TIMELINE OF

SUSANNA WESLEY

PREACHING IN A FIELD IN IRELAND

be regarded as the part of the doctrinal stan-dards of Methodism, along with hisExplanatory Notes Upon the New Testament.

1747 Visited Ireland for the first time and beganMethodism there. Wesley had a particularlove for Ireland and visited it 21 times.

1751 Married Mollie Vazeille, the widow of a mer-

chant. The marriage was an unhappy one,and Mrs. Wesley finally left her husband.

1766 Offered his famous Plain Account ofChristian Perfection. His insistence on “pre-sent perfection” or entire sanctificationbrought rigorous opposition but to the endof his life he exhorted his Methodists to “goon to perfection.”

1769 Sent two Methodist missionaries to America.Already the work had begun unofficially inMaryland and New York. The new mission-aries were to assist and advance the growingmovement.

1771 Sent Francis Asbury to America to helpsuperintend the work. Asbury was the onlyMethodist missionary to remain here during

the Revolution and went on to become thegreat pioneer Methodist bishop in America.

1778 Began publishing the Methodist periodical,The Arminian Magazine.

1780 Published his famous hymnal, A Collectionof Hymns for the Use of the People CalledMethodists.

1784 Executed the Deed of Declaration whichgave legal incorporation to the MethodistConference. Named Francis Asbury andThomas Coke as superintendents of the newMethodist Episcopal Church in America, sentplans for the new denomination, and pro-vided a prayer book for its use.

1788 His brother Charles, the greatest hymnwriter in the English language and the authorof over 6,000 hymns, died at the age of 79.

1791 Died at his house on City Road, London,after a long, vigorous, and successful min-istry. Among his last words were “The best ofall is, God is with us,” and “farewell.”

Compiled by the editor from various sources, includinga chronology prepared by Dr. Allan P. Brown.Photographs used by kind permission of the curators ofWesley’s Chapel museums in London and Bristol.

JOHN WESLEY,PHILANTHROPIST

Wesley wasconcerned first

about the souls ofneedy men andwomen, but he wasalso concernedabout their bodies.His culture generallyignored the miseryof the poor anddisenfranchised, agroup which wasquickly growing dueto the inequitiesand dislocation ofthe IndustrialRevolution.Wesley’s chapelsoften served ascommunity centers,including schools,free medicaldispensaries, andfood and clothingdistribution. Heoperated prisonministries, a “poorhouse,” a widow’shome, a hospital forunwed and destitutemothers, and asmall business loanfund. The pooralways had a truefriend in JohnWesley.

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JOHN WESLEY’S LIFE

BRISTOL CHAPEL

PREACHERS’ ROOM, BRISTOL WESLEY’S CHAPEL

➡ (p4) For grace and holiness were not simply preached,but they were woven creatively into a careful system oftheological understanding set forth in Scripture andanchored in classical Christian orthodoxy. For this reason,Dr. George Failing reminds us that Wesley “could not beaccused, as can many of us, of holding only one corner ofthe truth…None of the structural timbers are missing fromhis foundation of Biblical theology, and no cardinal truthswere neglected in his sermons.”

But, alas, some of those structural timbers have dis-appeared—or at least they have been obscured—in ourpresentation of our faith. That is why the WesleyanTercentenary offers a splendid opportunity to review thecreative system of counterpoised truths which ourfounder wove into such a sound and splendid synthesis.Consider some of the most crucial of them.

(1) Personal and Corporate. Each of us must knowJesus by the Spirit, and nothing is more basic to ourwitness. So it was to Wesley’s. Yet he insisted that theculture of our souls must be advanced within theChurch, the community of the faithful to which wemust all be responsible and obedient. Our tendencyhas been to emphasize the personal relationship andneglect the corporate.

(2) Heart and Head. Though the heart must berenewed in grace and disciplined by “habituated

virtue,” Wesley demanded intellectual discipline, espe-cially of his preachers, the reading of books, and bal-anced theological method. We’ve stressed the heart—though we’re not too enthusiastic about “habituatedvirtue”—but unfortunately we’ve underestimated thevalue of godly education, intellectual preparation, andmental discipline.

(3) Emotion and Will. Early Methodists were oftenknown for their emotional expression, but beyond this,they demanded the continual “bending of the will” inuncompromising obedience to truth. Modern evangeli-calism is more concerned about “warm fuzzies” and“fulfilling” emotions than about deliberate and soberpurpose to do right because it is right.

(4) Law and Grace. Wesley’s “optimism of grace”was foundational to the holiness message which he pro-claimed. Yet he insisted upon the “uses of the Law,”insisting that it was the Law which the Spirit uses toawaken sinners and then instruct believers to their moralresponsibility. We desperately need sensible Bible-basedpreaching on both the demands of the Law and thecomforts of the Gospel.

(5) Outreach and Nurture. As an evangelist, Wesleypointed thousands to the Kingdom, but he immediatelyenrolled his converts in small support groups which metweekly for affirmation and accountability. We gave up

GOD'S REVIVALIST and BIBLE ADVOCATE

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that system long ago, and most of our churches are woefullyinadequate at discipling or disciplining new Christians.

(6) Word and Sacrament. Always, the Bible was the touch-stone in Wesley’s preaching. Yet he insisted that public wor-ship was incomplete without the frequent and regular adminis-tration of the Lord’s Supper. For the sacrament was “food forthe journey,” and early Methodists would never have under-stood how we may go for months without obeying theSaviour’s command to remember Him in the bread and wine.

(7) Instantaneous and Progressive. Our spiritual lifedemands both moments of “actualization” in the New Birthand in entire sanctification, but as Wesley also taught, these“works of grace” are set within the movement of God’s pro-gressive work. Traditionally, the holiness movement has stressedthe instantaneous to the neglect of the progressive. On theother hand, in our “mainline” churches there is dwindlingemphasis on either instantaneous conversion or the crisis workof full sanctification.

(8) Piety and Witness. Wesley declared that both are essen-tial, for personal holiness must be complemented bysocial holiness. Too often, however, we have chosenan ingrown privatized religion which ignores thebroader implications of our faith, withdrawn fromthe public forum, and have made ourselves irrele-vant to the world in which we live.

“Reader, if thou art constrained to bless theinstrument, give God the glory.” These words arecarved on Wesley’s tomb. He would haveliked that, for though he could be an auto-crat—as any general must be who leads histroops in combat—he despised all arroganceand pomp. So as we celebrate the amazingaccomplishments of his life, we remem-ber that he points us to heaven andnot to himself. But it is still our utterjoy to light one of the 300 candleson his cake. It’s not that we idolizethe venerable founder ofMethodism, but we do highlyhonor him, since God Himself hasdone the same. After all, it was Godwho made John Wesley the leader ofthe greatest revival of spiritual life sincethe days of the New Testament.

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JOHN WESLEY,LEADER INSPIRITUALFORMATION

Today John Wesleyis regarded as a

master of spiritualformation. Notcontent merely to

win men and women to Jesus, heimmediately placed them in small cellgroups where they “watched overone another in love.” The wholesystem was governed by the GeneralRules of the United Societies whichrequired all who wished to join theMethodist societies to make threecommitments: (1) renounce allknown sin; (2) fill their lives with allpositive good; and (3) attend all the“ordinances of God,” by whichWesley meant the “means of grace,”both “instituted” and “prudential.”The prudential means wereestablished by the church, and the“instituted” set forth in scripture.

Primarily these were prayer,scripture, the Lord’s Supper,

Christian fellowship, and fasting.Centerpiece of the system of

Wesleyan spiritual formation was theclass meeting, which was a weekly

gathering of about ten to twelvepersons under the direction ofa “leader.” After prayer andtestimonies, the leaderwould address pointedquestions to the membersof his class, inquiring as to

“how their soul prospered,”all within an atmosphere of

loving affirmation and strictaccountability. The system lastedfor over a hundred years and

produced the staunch andsteadfast piety so

characteristic of earlyMethodism. Thus new

Christians weredisciplined anddiscipled and olderones encouragedand nudged ontowards“perfection.”

SEPTEMBER 2003

October 10 and 11

Friday: 7:00 PM – Keynote Concert featuring GBS musical groups; 8:30 PM – Dessert Reception, Homefest

Saturday: 8:00 AM – Breakfast; 9:00 AM – Annual Alumni Elections and Corporation Meeting; 10:00AM – Reunion and Reflection, honoring graduates of 1953 and 1978; 12:00 noon – Buffet Luncheon;1:00 PM – Meet the Administration and Faculty, Campus Tours, Open Dorms, and Fellowship Time