by Joel V Webb | Jul 3, 2025 | Uncategorized
Justice is the concept of things being right, or as they should be. This means ultimately that things are aligned with God’s character and intention for that thing. One time when I was driving my car it all of a sudden lost all electrical power. The engine still ran, but things were not working as they should. After taking it to the shop, it turned out that the bracket holding the alternator had broken, and because of this there was no electricity being generated. To remedy this a new bracket was installed and the car ran great! (until it got totalled in an accident just a few months later). When things are put as they should be, things operate correctly.
This principle works on a larger scale as well. Our world has a lot that is wrong with it. Sin has wrecked havoc on not just persons, but on the planet itself. We are broken, lost and in need of help; physically, emotionally & most importantly spiritually. This core concept of love-driven justice is not just a key distinctive of the Free Methodist tradition, but of the Gospel itself. Through Jesus, the world is being put right by His work on the cross, and the subsequent process of His church operating in the world through the power of the Holy Spirit.
As Kingdom people, we are called to be conduits of God’s justice in the world. To be workers who operate in, and towards God’s good intention for His creation. This means acting justly towards other persons, living creatures & the planet. The challenge with this is of course with everything else that we often confuse and syncretize the way of the world with our well-intentioned pursuits. And yet, with God’s help, we will be agents of God’s Kingdom, representing a truly just way of living in our world.
The Book of Common Prayer is a transformative tool in our worship in regards to the concept of love-driven justice. As we have already spoken of, the concept of confession before God and extending peace to our neighbor is front and center. We must first always realize our own need for God’s love and grace to be transformed from our brokenness into the fullness of life that is only found in Him.
Secondly, the Book of Common Prayer through a variety of prayers and canticles calls us from where we have encountered Christ (through His Word, and in the Sacrament), to go into the world,
“And now, Father, send us out to do the work you have given us to do, to love and serve you as faithful witnesses of Christ our Lord.” – Post Communion Prayer
We must always have this two-fold perspective if we are to correctly extend God’s justice in a loving way in our world. We must always remember our need for His help, and then we can be empowered and equipped to extend that to those around us. The BCP provides not just the words, but the framework to understand that process in our own lives. When we fail to do this (as we all have done), we begin to put the cart before the horse, and the culmination of God’s justice through the work of Jesus Christ in His death & resurrection becomes a bludgeon by which we clobber others into our picture of what everything is supposed to look like.
Rather, love-driven justice is a call to walk humbly, and act through the ultimate work of justice, which was our atonement through Christ on the cross. Any version of justice that never offers absolution represents injustice because there is an implicit denial of Christ’s final sacrifice for all. At the same time we must also hold to the reality that the work Christ does is us and does not stay in us. That work is done so that we go out and do the work He has called us to. Being His hands and feet in our communities extends His truth, love & justice to those who need it the most.
Almighty God, you created us in your own image: Grant us grace to contend fearlessly against evil and to make no peace with oppression; and help us to use our freedom rightly in the establishment of justice in our communities and among the nations, to the glory of your holy Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. – Prayer for Social Justice, BCP 2019
by Joel V Webb | Jun 16, 2025 | Uncategorized
I’m going to say something unpopular.
Church isn’t for you (or me).
Yes, it certainly is beneficial and essential for us. But what happens at service is not ultimately about us. It is about Christ. While we are instructed by the word, encouraged by the worship, and fed by the sacrament, the purpose of our time at worship is for the proclamation of the Gospel, and focus on giving praise and honor to God.
Sadly, what we see in a lot of the modem Western Evangelical Church is a specially curated experience that is attuned and created for those experiencing it to draw them, almost in a sense of entertainment. “We need to do stuff so that people will be interested in participating”.
The worship of the One, True, & Living God from the beginning of Scripture is presented to us as for Him alone. We are prescribed how He is to be worshiped. And as we see in Scripture, whenever human ideas of how this worship is to be conducted is implemented, bad things happen. (See Nadab and Abihu, Uzzah etc…)
What I’m saying here is not simply a case for more traditional worship (though it could be made). Ultimately, adaptations, advancements & modifications do happen through the ages in worship. But what should always remain the same is the effort and focus of our worship. My goal in this discussion is not to perpetuate the “worship wars”, but to begin a discussion about the WHY of what we are doing, not necessarily the WHAT.
All of this is being said, not to bash or to question the motives of people. I genuinely believe what we see around us is well-intentioned. People want to see lives changed through an encounter with the Risen Christ. And that’s a good thing! But, we seem to be in a position in many places where the means have ultimately become the ends, and that is always a dangerous thing. This can happen in traditional spaces as well. Where the tradition, and focus on it becomes the goal, rather than it bringing us to closer relationship and transformation in Christ. So this cuts both ways.
Since the 1980’s in earnest, many have adopted the “seeker sensitive model” where the primary motivator behind the movement and flow of services, and the operation of the individual church was to draw in the potential seeker. Sadly, what this created much of the time was repackaged entertainment, spiritual ted talks, and corny attempts to dumb down the beautiful and historic truths of the faith into a modern, often secular-materialist gospel that anyone would consume.
As the Church has continued down this path, the offspring of this move has much of the time been a shallow, no-cost walk with Jesus that can flake away at the first sign of resistance. Following Jesus costs us something…really everything. But when we walk in to commercialized, production intensive, watered down worship experience; while the emotion is high, often the foundation isn’t laid for life-long sanctification that is held fast through every ebb and flow of life.
I know much of what has been said is in many way generalizations, and doesn’t capture every spectrum that is reality in the wide world of American evangelicalism. But if there’s one thing that I have begun to realize is that Gen Z, and potentially Gen Alpha desire is not platitudes and entertainment; they desire foundational, unchanging, & transformational worship & teaching that reaches into the depth of the human experience to answer the burning questions of the brokenness of this world. Rather than answering the question of, “what can Jesus do for me?”, they want to answer, “what can I do for Jesus?”
Our worship, sermons & everything we do much reflect this. We cannot just glide along as things have always been. Jesus doesn’t just make us better. He makes the dead alive, and transforms us into people originally intended to transform creation through abiding and deep relationship with Him.
How we worship is also important. We can never forget that what we do on Sunday matters. We are not just getting together to learn about Jesus. When we gather to worship we are glorifying God, and that worship is looked at by those in the spiritual realm (1 Peter 1:12). Worship is not for us, it is for Christ alone. When we sings songs, listen to the sermon, pray together, recite the Creed, and take the Eucharist together (the last two on the list that sadly to not happen enough), it all forms us to look more like Christ as we worship Him.
What we worship forms us. It always does whether we realize it or not; and that matters.
Yes we benefit from it. During our times of worship and hearing the word we are instructed in what is true, and yet all of it is to truly worship and glorify the One, True God.
Let us worship Him in Spirit and in Truth.
by Joel V Webb | Mar 26, 2025 | Uncategorized
Integrating the 2019 Book of Common Prayer (BCP) with the Free Methodist Way offers a unique opportunity to blend the rich liturgical traditions of Anglicanism with the dynamic, mission-focused ethos of the Free Methodist Church. This integration can enhance spiritual formation, deepen worship experiences, and strengthen the church’s mission. I am going to use this same opening paragraph in this series of articles on the BCP and the Free Methodist Way. I will then end the series with my comprehensive case for those of us in the FMC to embrace that liturgical tradition and practice of the BCP in any number of ways as the foundation for our desire to see a Spirit fuelled movement.
The first aspect of the Free Methodist Way (FMW) is that of Life Giving Holiness. The short definition from fmcusa.org is, “GOD’S CALL TO HOLINESS was never meant to be a burden, but a gift that liberates us for life that is truly life by delivering us from the destructive power of sin.”
The FMW’s emphasis on Life-Giving Holiness aligns well with the BCP’s focus on spiritual discipline and formation. The BCP’s daily offices, such as Morning and Evening Prayer, provide a structured rhythm of prayer that can help Free Methodists cultivate a life of holiness. These offices include readings from Scripture, prayers of confession, and intercessions, all of which can deepen one’s relationship with God and foster a holy life.
In our culture we often hear the word holy, and automatically revert to thinking about rules, legalism, and towing the party line. But that is sadly an often-too accepted, myopic and perverted definition of holiness. At its simplest, to be holy means to be set apart or distinct. And that by definition is who God is. There is no one like Him, not even close. By any definition or classification it is impossible to be like God because He is perfectly unique. He transcends all boundaries that we could conceive.
God’s holiness is also unique and powerful. Just like anything that gets close to the sun is burned away, anything that is not like God would be destroyed. Not by some malevolence or desire for violence, but simply because it cannot withstand the power of his unique differentness. (This definition, while simple, gets the general just). And yet, God desires relationship, for His creation to be formed into a reflection of His character, so that we can have a deep intimate relationship with Him. And ultimately, this formation into His likeness is what it means to be truly human. As image bearers of God’s image, means that if we truly want to “be ourselves”, as is the mantra of this current age; then we in fact do it by looking like our creator.
It is ultimately out of the relationship that God desires holiness. Not just as a list of rules that we follow or we go to hell. But instead as the loving and caring instruction of the one who knows us best, and that to do anything other than that actually brings harm to ourselves and those around us.
This is the call of the Christian life. Living lives of repentance that transform us into His image. As Methodist’s we believe in entire sanctification. A teaching that simply means, through the work of the Holy Spirit, our affections can be fully aligned with God’s love and will. It does not mean we can’t sin, or won’t mess up. But what it does mean is that we become to the greatest extent possible in this life like Christ.
This call to holiness is not a curmudgeonly focus on the rules for the sake of it. But a call to an active life-giving relationship with our creator who desires us to live in the full potential of our humanity as we are transformed to be like Christ.
Now, here is where the Book of Common Prayer (BCP) fits into this. Public and regular confession is a regular part of the services and prayers contained in the BCP. In the modern evangelical imagination, we only think of confession when we have actively done something wrong or we think, “that’s something Catholics do!” In reality, the act of worship in corporate confession has been a part of the Protestant experience since the reformation, and sadly has been largely lost.
Something happens when we regularly confess our faults, foibles and ultimately our sin. It allows us to be humble, and circumspect in our lives. Remembering our need for God’s grace and forgiveness. This, in turn, if a part of a living relationship with Christ can be a major catalyst for the development of life giving holiness. We are reminded of His perfection and how it works our in our hearts.
From the Renewed Eucharist Liturgy in the 2019 BCP:
Most merciful God, we confess that we have sinned against you in thought, word, and deed,by what we have done, and by what we have left undone.We have not loved you with our whole heart;we have not loved our neighbors as ourselves.We are truly sorry and we humbly repent. For the sake of your Son Jesus Christ,have mercy on us and forgive us;that we may delight in your will, and walk in your ways,to the glory of your Name. Amen.
This solemn prayer of acknowledging our sin is then followed by:
Almighty God, our heavenly Father, who in his great mercy has promised forgiveness of sins to all those who sincerely repent and with true faith turn to him, have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life; through Jesus Christ our Lord. Amen.
We are not just left in our sin, but we are reminded of the forgiveness that we have in Christ! That is the power of regularly acknowledging our sin. Not dwelling and sitting in them, but understanding that we are in constant need and reminder of His saving and transforming work in our lives.
So for Life-giving Holiness, the BCP provides to us the tools, disciple and foundation for allowing the sanctifying work of Christ to not just take root, but thrive in our lives. I hope you will join me as we continue to look at the BCP and the Free Methodist Way, and how they can work together to ignite the Holy Spirit in us for the work He has for us!
by Joel V Webb | Mar 21, 2025 | Uncategorized
Writing this article as an introduction on this day is providential I would say. In the Anglican tradition the saint that is honored today is Thomas Cranmer, as March 21st 1556 is the day he was martyred by the Catholic Queen Mary.
So what is the Book of Common Prayer, and why am I talking about it? In the previous article I wrote I spoke of the importance that the BCP played in the life and ministry of John Wesley. I would argue that without it, John would not have been the same man. Not that God wouldn’t have done amazing things through him, but it would have looked vastly different than the John we got in history.
So what is the book that formed John so much, and still forms the cornerstone of Anglican worship to this day? Rather than rehash the telling of the BCP, here is a section from Anglican Compass on the BCP.
“Archbishop of Canterbury Thomas Cranmer (1489–1556) was the primary person responsible for the first Book of Common Prayer in 1549 and its revision in 1552. However, since these first Prayer Books, subsequent editions have been produced and revised by the leadership of the Church of England and Anglican Churches worldwide.
The first Prayer Book was published in 1549. It was revised in 1552, 1559, 1604, and 1662. The 1662 Book of Common Prayer is still the official Prayer Book in the Church of England, and it has served as the model for subsequent BCPs throughout the worldwide Anglican Communion.” (https://anglicancompass.com/the-book-of-common-prayer-bcp-a-rookie-anglican-guide/)
“Cranmer’s greatest achievement came in 1549 when he helped organize the Book of Common Prayer. Crammer and a committee of twelve of “the most learned and discreet bishops, and other learned men” compiled the prayer book from various sources, including ancient prayers of the early church, Catholic and Orthodox liturgies, and private devotions of the Middle Ages. They translated many of these sources into the English language. In June 1553, Edward VI agreed to Cranmer’s “42 Articles.” These became the backbone of the “39 Articles” that were introduced in Elizabeth’s reign in 1563.” (https://anglicancompass.com/common-prayer-the-origin-story/)
Please do take the time to read more into the history and development of the BCP. The primary element that I want to focus on concerning the purpose of its development was for the common involvement of the people in worship. Up to that point, generally in Western Europe, the Mass was always conducted in Latin, meaning that for every regular Joe and Sally, they could not understand what was going on at all. That, combined with the clergy being the only ones to partake of communion, so there was a lot to be desired as the reformation took hold in England.
In fact, with the development of the BCP, it became the second largest influence on the English language, seconded only by the Bible!. It was this book that formed worship services. Morning & evening prayer, baptisms & confirmations, weddings & funerals, communion, ordination, and every other service and rite the church performed could be found in one single volume, accessible to the common masses!This now meant that during a worship service the entire congregation would join in worship together. This is really where we see the power of the meaning of liturgy, “the work of the people” take effect. Now everyone could be formed by the words they worshiped with, every sentence under their breath benign saturated with God’s Word.
*As as side note, I recommend you check out the site The Scriptural BCP (https://www.scripturalbcp.com/). Every single line of the 1662 BCP has been annotated with Scriptural references, demonstrating the basis it has in God’s Word. So when you use the BCP, you are not just “saying the words of men”, you are actively worshiping with and being formed by God’s Word.
I hope that has given you a basic introduction to the concept of the BCP, it’s history, and its purpose. As I begin to delve into the specifics of how the BCP can align with Free Methodist methodology and theology, my hope is that we find the benefits of using the BCP to bring spirit-aliveness to our movement, just as it did for John Wesley.
by Joel V Webb | Mar 20, 2025 | Uncategorized
John Wesley is seen as the grandfather, or great-grandfather of much of the evangelical, and charismatic movements. And right so! During the Great Awakening in England, and the advent of the Methodist movement, Wesley was the spearhead, along with his brother Charles, George Whitfield, and others in seeing salvation and holiness come to the lives of many thousands. Many are familiar with his Aldersgate experience where his heart was strangely warmed. Somewhat less well known, but likely even more important was Wesley’s experience at Fetter Lane.
What many don’t know is that following his experience at Aldersgate, John was still depressed. While he certainly felt assurance and peace of his salvation in Christ, something wasn’t right still. This is where at Fetter Lane that John, Charles and about sixty others experienced a powerful move of the Holy Spirit, and it was just a short time after this experience that Wesley’s preaching really kicked off. It was once Wesley experienced a powerful move of the Holy Spirit that everything clicked into place for him. Not too dissimilar to the Apostle’s following the ascension of Christ. Once the Holy Spirit fell on Pentecost, everything made sense, and the move of God was empowered to go out into the world and change lives.
I also want to take note of something peculiar to us that happened at Fetter Lane. Not only did Wesley and those gathered experience what we can only describe as a charismatic experience, but following that experience Weslry writes,
“As soon as we recovered a little from that awe and amazement at the presence of his majesty, we broke out with one voice, “We praise thee, O God; we acknowledge thee to be the Lord.””
What is this prayer that was uttered by all? It’s called the Te Deum Laudamus, a prayer found in the Book of Common Prayer.
For those who don’t know, the Book of Common Prayer (BCP) is the primary book of worship for the Anglican Church. The first authorized and published version was in 1662, and I would say is likely one of the biggest influences on Christian worship that came out of the reformation. The primary author was Thomas Cranmer, the Archbishop of Canterbury, and leader of the Church of England as it came out of the Roman Catholic Church. Cranmer;s focus and goal was to bring the worship services of the Church to the people in their common language so they could actively particiapte.
It is this book that formed and shaped the spirituality and Christian walk of John Wesley, and any Anglican Christian. In fact, in most of John’s sermons, when he is quoting the book of Psalms, he doesn’t directly quote the King James Bible, but utilizes the translation of the psalter found in the BCP.
So what does the BCP have to do with Fetter Lane, John Wesley, or spirit-aliveness in general?
While it is very easy to focus on the fruit and the excitement of the Methodist revival, and the obvious move of the Holy Spirit through Wesley, we more often than not overlook the foundation that built the spiritual disciplines and language of Wesley’s faith in Christ. Every singe part of John’s Christian practice was built around two documents. The Bible, and the Book of Common Prayer. For prayer times, worship services, baptisms, Communion, weddings, funerals, ordinations, prayers, everything else under the sun you could think of that goes on in our lives has something for it in the BCP. And for John he would have utilized the BCP for it all. Other than the Bible, the BCP was the most formational book that John would have used.But sadly, it is so easy for us to miss it because it is outside of our sght or experience.
My argument and proposal is that if we are wishing to see and experience the same levels of spirit-aliveness in our day and age, it will not simply come from looking at just the fruit of the Methodist movement. We must look to the roots. And aside from God’s Word, the other inescapable part of that foundation is the BCP.
So what should we do with this?
The reality is that for most, it doesn’t make sense to fully implement something like the BCP in our worship contexts. But what we should be looking at is how do we develop regular spiritual disciplines that are formed around the common worship of the Christian faith since the earliest days of the Church.
What we often see is that anything that seems lile liturgy, or formulated worship is quickly labelled as “dead religion”, and not something that the Holy Spirit can work through. My challenge to those reading this is to, rather than seeing liturgy as a straight jacket, see it as a foundation for the Holy Spirit to work through.
Let’s be honest, extemperanous prayer can sometimes be a mess. Or, we don’t always know what to pray, or don’t feel like praying. What liturgy, and other forms of similar worship/prayers (as found in the BCP) provide us the tools for faithful worship at all times. Just because it is written down, doesn’t means it’s “any less effective”.
The automatic and unison response at Fetter Lane to the move of the Holy Spirit was to pray something directly from the BCP, something that was foundational and formational in the spiritual lives of those present.
In an age where the most popular worship song changes every other week, and the next spiritual fad is coming and going, what many of us need in the Church is the beauty and stability that comes from the classic worship of the Church.
For those of us in the Free Methodist Church. We are seeking for spirit-aliveness to grow in our personal lives and congregations. Let’s take page 1 out of Wesley’s play book, and see how the methodical and beautiful spiritual formation that coes from the BCP can actively transform and change what we see as decline into healthy growth.
This article is an introduction of a series that I am going to be doing specifically on the Book of Common Prayer, and it’s relation to Free Methodism. I’ll be doing a deeper dive intro into the BCP, and then also have a series of articles relating how the BCP can be a transformational part of each element of the Free Methodist Way.
