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Watching Over One Another In
Love
By Leslie Mc Spadden
If a person should
come to our church door on a Sunday morning and say, "I have been
converted to Jesus Christ as my Saviour and Lord. Can you help me to become a
disciple of Jesus?", what could we offer?
Would we invite him to join a committee? Teach Sunday School? Sing in the
choir? Take up the offering? What could
we offer to help her become a mature disciple? Anything? Nothing?
John Wesley (1703-1791) faced the same question when he began to preach in the
open air in 1739. Thousands heard his preaching and hundreds were converted to
Christ.
The problem was how to enable new converts to grow in Christlikeness so they
would not be lost. George Whitefield (1714-1770) , regarded as a greater
preacher than Wesley, did not feel called to do more than to lead people to
Christ. As a result, a high proportion of his converts melted away because
there was no means available of nurturing them in the new life.
Wesley had grown up in a home where strict discipline was imposed by his
mother, Susanna, and was also part of the "Holy Club" at Oxford
University, wherein members methodically attended to their interior
relationship with Christ and did practical deeds to alleviate the sufferings of
people in prison, in hospital, hungry, in rags.
Out of his personal experiences of familial and corporate discipleship, Wesley
developed an organization of converts into small groups, called classes, as his
solution to the problem of how to retain convert. This solution, while very
practical, was more than practical; it was based on a sound theological
undergirding. As David Lowes Watson says:
"The genius of Wesley's organization of the Methodist societies lay in his
recognition that Christian discipleship was first and foremost a response to
God's grace, and not a striving for virtue, nor yet an expectation of instant
salvation. Confronted by the alternatives of a
secluded pursuit of doctrinal and behavioural absolutes or a pragmatic
acceptance of human regeneration in its social reality, he unhesitatingly opted
for the latter and formulated his theology accordingly. He could not regard
those who 'did the best they could' as being beyond the plan of salvation any
more than he could regard those 'groaning for full redemption'
as falling short of it."[1]
Classes were developed in Bristol in 1742, originally as a means to raise money
to discharge a debt. Out of this experience came the agreement that members of
a class should meet weekly, not only to make their monetary contributions but
also to give advice, reproof, or encouragement.
Simultaneously, Christian fellowship developed as members shared each other's
problems and began to care for each other, hence the over-all emphasis on
watching over one another in love.
Because Wesley and his movement had a strong drive to reach the masses,
overseas outreach soon developed, in the United States in particular and to a
lesser extent in British North America. In the 18th and 19th centuries in North
America, class meetings, meeting weekly and led by mature Christian leaders,
held the Methodist societies together and sometimes served as
surrogate family for lonely individuals, particularly on the frontier.
As missions expanded, class meetings often predated the arrival of an itinerant
preacher for the formation of regular worship services. Such a situation
produced a secure basis for advancing the Methodist movement.
As a the Methodist movement developed in the various Canadian provinces in the
19th century, most preachers were itinerant - the only way to provide a stable
oversight of the many congregations of thinly-spread inhabitants.
"It was the laity who withstood the ridicule and sometimes mob violence
after the preachers had departed. In particular, women supplied a disproportionate
leadership in organizing classes and prayer groups, building connectional
facilities and sharing the vision of a new world in
Christ.” [2]
So successful was this means of developing converts' discipleship that at
Wesley's death in 1791, after 50 years of work, Methodists numbered 79,000 in
England and 40,000 in the USA. Because of a small population in Canadian
provinces at that time, there were few Methodists.
This success begs the question: What has happened to the class meeting of the
Methodist Church in Canada up to the Union of 1925 and why do we no longer hear
of class meetings in the current United Church of Canada?
Basically, by the middle of the 19th century, the class meeting had fallen out
of favour in large sections of the Methodist Church. It became increasingly
ineffective as vital means of grace. Semple adds to this:
"Similarly, the growing economic and social stratification among Canadian
Methodists removed any pioneer egalitarianism and aggravated tensions in the
class. People were reticent about baring their faults to their perceived social
superiors and even more to those they considered
socially inferior." [3]
During the 1850's Egerton Ryerson in Upper Canada, now Ontario, began to
challenge the compulsory nature of weekly attendance, more often evaded than
observed. However the Mothdist Church maintained the compulsory character until
1925, but to justify its compulsory nature, the class meeting was transformed
into a less demanding fellowship meeting where the
focus was on Bible study, lectures and general moral and religious discussions.
Simultaneously, the authority and status of the class leader was diminished.
Formerly, the class leader possessed powerful disciplinary control which could
lead to the dropping of backsliders. As long as the ordained ministry was
itinerant, class leaders functioned as sub-pastors
with considerable power and expertise.
With the diminution of the class meeting, the class leader's responsibilities
were seriously circumscribed by the now largely resident ordained clergy. Now
their disciplinary and pastoral roles were minimal. The class meeting was
moribund and ineffective by 1925, says Semple.
Since 1925, I am unaware of any concerted attempt by the United Church as a
denomination, to recover and adapt the class meeting as a means of spiritual
growth. In fact, I suspect that the very idea of watching over one another even
in love would strike most UCC members and clergy as an impossibly romantic
throw-back, if not downright repulsive.
However, the United Methodist Church of the USA, at its General Conference
meeting in St Louis, Missouri, in May 1988, took a different approach. It
passed legislation restoring class meetings and class leaders, although neither
is to be compulsory in any congregation. The challenge for us in the UCC is to
experiment to see if a similar recovery and adaptation
is possible for us.
In the class meeting which Wesley created, members met weekly to give an
account of their discipleship for the past week. The membership was
heterogeneous; i.e., men and women, young and old, mature, self-conscious
Christians and those who desired to know and love Jesus. Continued absence
without good reason was cause for being dropped.
At the meeting the class leader asked each member in question and answer style
what that member had done as works of mercy - fed the hungry, helped the poor,
visited the sick and prisoners -and works of piety - attended corporate
worship, taken Communion, had done daily personal and family prayers, read the
Bible and fasted.
The focus was on obedience to the teachings of Jesus Christ: it was not a Bible
study group nor a prayer group nor a healing group nor a personal fulfillment
group. "What have you done this past week to obey the teachings of Jesus
?" was the question!
The United Methodists have modernized the wording in many cases but have tried
diligently to ensure they have regained the essence of the 18th class meeting.
John Wesley outlined how to act by developing a set of general rules for his
societies. The Americans have tried to capture that
spirit and express it in modern language. The new General Rule is:
"To witness to Jesus Christ in the world,
and to follow his teachings through
acts of compassion, justice, worship and devotion
under the guidance of the Holy Spirit !”
This new General Rule is comprehensive and balanced and focuses on acts. When a
person commits herself to Jesus Christ, "...The temptation is to stay
where we are, enjoying our spiritual benefits, but all the while neglecting our
obligations. Therein lies the error and the self-deception: “We assume that
whatever feels good, appears attractive, or is relatively
east to accomplish, is what constitutea our Christian discipleship." [4]
As we describe each part of the new General Rule, we will soon see how
challenging is Christian discipleship and how essential it is that we be part
of a group of disciples, accountable to each other and ultimately to Jesus
Christ. This new General Rule provides the form of our discipleship.
But Wesley was well aware that without the power of God's grace, our
discipleship will become mere formality. "Accordingly, the General Rule
directs us to follow the teachings of Jesus (form) under the guidance of the
Holy Spirit (power)." [5]
Witnessing to Jesus Christ is the basic privilege and duty of Christians but in
many local congregations, it is often replaced by a variety of ministries and
services, in which any explicit connection to Jesus Christ is absent. In fact,
any witnessing is considered bad manners
if not a form of intolerance. The new General Rule makes it very clear whose
teachings you and I are attempting to follow.
It is very uncomfortable to be reminded of Jesus' words in Luke 9:26: "If
anyone is ashamed of me and my words, the Son of Man will be ashamed of him,
when he comes in his glory and the glory of the Father and the holy
angels."
Equally important to witnessing to Jesus Christ is the place where we are to
witness. The new General Rule states emphatically " in the world".
Worldly Christian living was the genious of Wesley's spiritual leadership. This
was the opposite of much of the Moravian emphasis on waiting for the Holy
Spirit to do his work of creating the new being in the disciple.
Wesley refused to take the Methodist societies out of the world but instead
taught them how to follow the teachings of Jesus in the rough and tumble of
daily living. The temptation is to remain inside the Church where even there it
is difficult for so many Christians to articulate their faith
in Jesus, let alone connect that faith to the issues faced in daily living.
A large proportion of our congregations are in survival mode which results in
great efforts to get more people into our churches who will add to our budget
to make us more financially viable. The danger in this mode is that most of us
lack the time, even if we see the need, to witness to Christ in the world.
Let us now look at the four dimensions of the General Rule' First are acts of
compassion. These are simple acts of basic kindness we do for our neighbours.
"To the extent we feed the hungry, clothe the naked, and visit the sick
and the imprisoned, we minister to Christ in the world." [6]
Wesley was adamant that these basic acts of kindness are to be done as an
integral part of our lifestyle. These are to be done because of need and are
never to be dependent upon whether we are in the mood.
Alongside acts of compassion are acts of justice. Not only are we to meet
people's needs, we are to ask persistently why are they in need in the first
place. As we engage the poor and needy, we will see with new eyes the various
systems which negatively affect and victimize those who are
disadvantaged or powerless. A 19% reduction in Ontario to those on Welfare is
an example of what disciples will see with different eyes.
Being cognizant of injustice does not preclude the involvement of Christians in
political action. There is no guarantee that we will always support the right
policies because the causes of injustice are often complex and are seldom cut
and dried.
A third area of the General Rule is acts of worship. Wesley emphasized public
or corporate means of grace before private disciplines, the fourth area. Public
worship includes regular
attendance at services of the Word and the Lord's Supper. When we worship with
our fellow disciples, we exercise our responsibility to watch over one another
in love.
Yet Watson raises a caution at this point. " We must take care not to
measure this renewal (liturgical) solely or even primarily by the level of satisfaction
of those who participate. The chief purpose of acts of worship is to glorify
God, and in so doing to open ourselves to grace. The regularity of worship ,
therefore, both in word and sacrament, is far more
important than the benefits we derive from them." [7]
The fourth area, acts of devotion, is probably the most difficult because we
face to face with God in prayer, meditation and studying the Bible. Included is
one act, foreign to most of us, namely, fasting. To weekly challenge our
dependence on an over-supply of food would be one way
to care for our bodies in a disciplined manner. The epidemic of obesity at all
ages in Canada is surely indicative of an addiction to a good thing over-done.
Fasting may also challenge other areas of our lives enslaved to addiction.
The General Rule concludes with a reminder that we can keep our discipline only
through the power of the Holy Spirit. A dependence on Him will enable us to
maintain a balance to avoid either legalism or license.
When a class is drawing up its covenant of discipleship, besides the above
General Rule, there will also be specific clauses that the class agrees upon
which will enable them to focus the areas of discipleship applicable in that
congregation or to the individuals in the class.
The advantage of Wesleyan form of accountable discipleship is that it is:
1. Christ-centered
2. action-oriented and based on Jesus' teachings
3. mutually accountable and supportable
4. comprehensive and balanced
5. dependent on God’s grace through the Holy Spirit
6. focussed outside the church building
7, a witness to the rest of the congregation
8. lay-based but needing clergy involvement and support
9. adaptable to any community or congregation
10. grounded in high expectations rather than the minimum possible.
St. Andrew's United Church, Niagara Falls, Ontario, is planning a recovery,
beginning this Fall. 2003 is the 300th Anniversary of the birth of John Wesley.
In November, one worship service will focus on Wesley and what God accomplished
through him and a second service will focus on accountable discipleship. In
January 2004 a workshop will be held, based on
"Discovering Modern Methodists", 2 videocassettes featuring David
Lowes Watson.
One or more pilot groups will begin in February 2004, and in January 2005, the
congregation will be invited to get involved. Throughout 2004, the congregation
will be regularly reminded about covenant discipleship.
John Wesley said that the class meeting was the sinews of the Methodist
movemnet. More congregations of the UCC need to explore if the Holy Spirit can
use such sinews to-day to bring a new spirit into the dry bones of the UCC.
RESOURCE: Discovering the Modern
Methodists. 2 videocassettes. From:
Discipleship Resources, PO Box 189, Nashville TN 37202-0189, (615) 340 - 7284
NOTES
[1] David Lowes
Watson, The Early Methodist Class Meeting
(Nashville: Discipleship Resources 1987), p.87
[2] Neil Semple,
The Lord's Dominion : The History of
Canadian Methodism
(Montreal and Kingston: McGill - Queen's University
Press 1996) pp.20-21.
[4] David Lowes
Watson, Covenant Discipleship (Nashville: Discipleship Resources,
1991) p. 79.
[7] Ibid.
BIBLIOGRAPHY
Bready, J. Wesley, England: Before and
After Wesley. London: Hodder & Stoughton, n.d.
Sanderson, J.E., Methodism in Canada,
Vol. 11: 1840 - 1883.
Rack, Henry D., Reasonable Enthusiast -
John Wesley and the Rise of Methodism.
Philadelphia
: Trinity Press International, 1989.
Semmel,
Bernard, The Methodist Revolution. London:
Heihemann 1973.
Semple, Neil, The Lord's Dominion: The
History of Canadian Methodism. Montreal and
Kingston: Queen’s University
Press, 1996.
Watson, David Lowes, The Early Methodist
Class Meeting - Its Origins &
Significance. Nashville:
Discipleship Resources, revised edition, 1987
__________________ Covenant Discipleship.
Nashville: Discipleship Resources, 1991
__________________ Forming Christian
Disciples Nashville: Discipleship Resources, 1991
_____________________ Class Leaders
Nashville: Discipleship Resources,
1991.
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