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.
by Joel V Webb | Jan 23, 2025 | Uncategorized
In recent days (as there has been since 2015). there has been a lot of back and forth between Christians on either side of the immigration debate. Those who I believe are true brothers & sisters in Christ hold to positions that in American politics can be found on either the right or the left, and in that I do not questions their desire to reflect Christ in the midst of a divisive issue during divided times.
The part that I have been struggling with, as I often seem to do is walking the via media, or the middle way that John Wesley (and his Anglican heritage) was famous for.I find myself stuck between two camps warring with each other, both making excellent points, while also seriously glazing over other realities. It is in this light that I want to try and address briefly an issue I see with both sides, and hopefully present an alternative.
First to the left.
As just happened during the Inauguration Prayer Service held at the National Cathedral in D.C., a generally unobjectionable homily was presented, calling for peace and unity in our nation. And yet, at the end it was punctuated with obviously left-leaning political positions on border policy, and sexuality questions. This was then of course followed by the shield rattling from both sides, getting up in arms defending or attacking all that went on, with the expected utilization of several verses, presumably giving Christian a blanket mandate to accept a certain type of border politics, often resembling open-border policies.
“When an alien resides with you in your land, you shall not oppress the alien. The alien who resides with you shall be to you as the native-born among you; you shall love the alien as yourself, for you were aliens in the land of Egypt.” – Leviticus 19:33-34
“Thus says the Lord: Go down to the house of the king of Judah, and speak there this word, and say: Hear the word of the Lord, O king of Judah sitting on the throne of David – you, and your servants, and your people who enter these gates. Thus says the Lord: Act with justice and righteousness and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place.” – Jeremiah 22:1-3
These are two of the primary examples of the verses that I have seen be apart of this discussion. The problem that I have is not with the general message that I believe all Christians should accept. There are many in need, and we should be generous, kind and loving to those as it is an opportunity to share the hope of the Gospel. Yet, it is often taken a step further to presume that the only way to interpret these verses is with a basically open-border policy. When I have seen these verses used, it is completely devoid of any actual context, or careful interpretation as to the application today as the times Scripture was given was vastly different than our own. This is not a situation where there is a one-to-one application. In an excellent article titled, The Use and Abuse of the Bible in the Immigration Debate, James Hoffmeier carefully presents three key considerations when looking at texts in the Old Testament in regards to their modern application. These questions are, “1) Was there such a thing as territorial sovereignty in the second millennium B.C. when these laws originated; 2) Within that socio-legal setting, what was a “stranger” or “sojourner;” and 3) How does one obtain this status?”
As he fleshes out these questions, it becomes clear that for Christians living in the 21st Century, there is not a blanket transfer of these verses in applying them to modern border policy. I believe that Christians who attempt to apply these texts and others in this way are sadly being either misinformed, or dishonest in not seriously considering the complexities of the application at the time of writing, and then do the same for out modern day immigration discussion.
Now to the right.
Being someone who is generally more conservative in his politics, I have been appalled the last decade at some of the discussion surrounding immigration. I have witnessed or heard language that is obviously racist or xenophobic (I don’t use those terms lightly). While diligence should be used in our immigration policy, that can also be used as a pretense to be closed off, and not open to the real dire situations of people around the world.
The mass migration of many people is in my mind one of the greatest ministry opportunities afforded to the American Church, likely since our nations founding. With people coming from many nations, even hostile to us, could be the opportunity Christ is affording for them to hear the Gospel. I remember hearing a story several years ago of someone who immigrated from the Middle East, and when they came over they brought many gifts that they could give out when they would get together with people. But some time after coming to the US, they were dejected because not one person had shown hospitality, and invited them for a meal where they would have bestowed one of their gifts.
Much of the response about immigration on the right side of the aisle is built on fear, and a holding to the idea that American is the solution, and we have to keep her alive. Don’t get me wrong, I love this nation, and I believe God has used America, and will continue to (as imperfectly as we follow). But, like St. Augustine realized with Rome, God’s purposes do not start or end with an earthly nation. Instead, all subjects of King Jesus are really foreigners in lands that are not our own.
The via media
Is there a balance that can be struck between these two seemingly impossible sides? I believe that there is. The Gospel provides answers that frankly makes both sides shiver a bit because it throws into questions motives and answers as not complete, without balance.
Being merciful and loving to those in need is not mutually exclusive to having legitimate border policy. I hear people talking on an on about how we need to accept people in to show we love them, while much of the crossing into the US is conducted by human traffickers who take advantage of those they are leading in many ways. I believe that if we truly cared for those seeking to come into this country, it would be in a way that protects them from drug-mules and human-traffickers.
Also yet, we in the American Church need our hearts checked. So much fear has been built up around this issue. Do we not believe that God is in control? Better yet, do we not see what is going on (whether we agree with it politically or not), as an opportunity for us to proclaim the Gospel, and love as the hands and feet of Jesus in a way that we couldn’t do before? For many of us, hopping on a plane to minister in another country isn’t feasible. Well…the nations are at our front door.
This is a challenging discussion, and these certainly are not all my thoughts on this discussion. But I wanted to present a window into a perspective that I feel is not getting to see the light of day, one that is not lop-sided to either the right or the left. An ideal that hold the difficult realities and complexities of life in tension with each other.
by Joel V Webb | Jan 16, 2025 | Uncategorized
Growing up I never really knew there was such thing as the liturgical calendar. Being from a low-liturgy, low-tradition background, I could recognize different churches having colorful “flair” in their sanctuaries, but had no idea they changed, or even what they stood for. Over the last several years I have been on a journey, that has been for me full of joy and wonder at the riches of the variety of traditions that the Church offers. One of these that I have begun to look at is the church calendar.
We are all use to the normal flow of holidays. Whenever Halloween is over, the stores change over their stock in preparation for Thanksgiving and Christmas, and then after the New Year, promptly switch to Valentine’s Day. So on and so forth we see the changing signs of the seasons and upcoming holidays. In a similar, but much more profound way, the Church follows a calendar with changing colors, liturgies and practices that take the believer not just through 365 days, but has them participate in the story of the Gospel.
From Advent where we expectantly wait for the birth of Christ, to Lent where we solemnly prepare for Holy Week, and Good Friday, while also knowing the joy and victory of Easter is on the precipice.
Something that I feel much of contemporary evangelicalism is missing out on is the annual participation in the Gospel story. Being constantly reminded of Christ’s work through the story of Scripture is a powerful way that we are also reminded of the work He is doing in our lives, and thus by living as apart of that story we can be shown how to live in light of that in our secular age.
As I, and many others have said before, humans are creatures of story. You can spit off a bunch of facts that are true and correct, but if they don’t connect with someone, you might as well be talking to a brick wall. But engage someone in a story, where they become invested in what takes place, and they understand the stakes, the resolution…that can change everything. This is where the liturgical calendar can come in. More than just a thing that tells us what color decorations to hang in a sanctuary, it is participation in the story of the Gospel. As we go through the ebbs and flows of the year, every part of our being is touched. We feel the highs of Christmas, Easter and Pentecost, and are also brought low during Lent & Good Friday. The entirety of human emotion is encapsulated through the Gospel story, and it speaks to the truth of how God worked, and is now working.
For more in-depth information on the Liturgical Calendar, and how to use it, check out Holy Joys, and their fantastic resources.
by Joel V Webb | Jan 7, 2025 | Orthodoxy Matters
Well…it finally happened. Wes Huff’s interview on the Rogan Experience podcast aired tonight. Since the beginning of the situation between Wes and Bill Carson (you can read my take HERE), the internet exploded with people calling for Wes to appear on Rogan’s podcast.
After a post last week showing the episode finally was recorded, I was estatic to be able to listen to it. And boy, can I say I am excited.
For a bit of background, Joe Rogan has not always been the most friendly to Chrisitanity, and the Bible. In the past, he has described it as no more than gibberish that has been mistranslated over and over again. But over the last two or so years there has seemingly been a subtle shift. Every once in a while a guest will be on the show that is a Chrisitan, and when discussions surrounding Chrisitanity comes up, Rogan has been much more friendly to yes religion in general, but also more positive about Christianity specifically.
Wes Huff appearing on the podcast marks a distinct difference from the past I highly recommend checking our Huff’s website, Youtube and resources. Wes is a legitimate scholar, academic, and authority on the text of the New Testament. Wes, even before I listened to the episode presented one of the biggest opportunities for Rogan to have his questions answered on the reliability of the Gospel text, and even more important, a direct conversation on the historicity and claims of Christ.
Over the course of three hours, the conversation covered a wide range of topics (most connected with the topic at hand). But once it entered the third hour, that is when the conversation more specifically became directed at the historicity of the Gospels, and towards the end a direct conversation about Jesus, the Gospel message, and what it means for our lives.
The payoff was just awesome in my book. Wes made a clear and concise case for the Christian faith on th 2 fronts that impact our culture. The first is the historic reality of the resurrection of Christ, and the second is the individual transformation that takes place when we encounter Jesus.
One side note, Wes’ comments about Jordan Peterson were spot on. Something I have noted for the last couple years is that Peterson certainly recognizes the importance of Jesus, but always comes up and short of the line of recognizing who He truly is. While there is “benefit” to the teachings of Christ, when we pass into simple moralism, we then enter the very territory He condemned during His ministry.
The Gospel, as Wes went to point on, is about more than just being better. It is about recognizing that we can never recover from sin, and it takes the work of Christ on the cross to change us into His image.
I hope that people who listen to this episode of Rogan will be intrigued by what was said, and the Holy Spirit does His work in drawing them to the loving arms of their creator.
by Joel V Webb | Jan 6, 2025 | Orthodoxy Matters
Yesterday I preached my last sermon at Blue Water Free Methodist being on staff before I move on to what is next. (More to come on this in the near future). I felt to write down, and expand on what I spoke on in a blog post. You can listen to the sermon HERE.
Jeremiah 31:10-14 NET, Listen to the Lord’s message, O nations. Proclaim it in the faraway lands along the sea. Say, “The one who scattered Israel will regather them. He will watch over his people like a shepherd watches over his flock.” For the Lord will rescue the descendants of Jacob. He will secure their release from those who had overpowered them. They will come and shout for joy on Mount Zion. They will be radiant with joy over the good things the Lord provides, the grain, the fresh wine, the olive oil, the young sheep, and the calves he has given to them. They will be like a well-watered garden and will not grow faint or weary any more. The Lord says, “At that time young women will dance and be glad. Young men and old men will rejoice. I will turn their grief into gladness. I will give them comfort and joy in place of their sorrow. I will provide the priests with abundant provisions. My people will be filled to the full with the good things I provide.”
The prophet Jeremiah is speaking to the nation of Judah just before they go into exile because of their idolatry. The Northern Kingdom of Israel has already been dispersed and destroyed as every since they split from Judah their legacy was filled with idolatry, oppression and evil. And while Judah had some high moments, they also trended towards idolatry and worshiping the demonic gods of their pagan neighbors, forsaking the worship of the One True God.
This was quickly heading for Judah to be judged, and sent into exile. And Jeremiah had the distinct honor of proclaiming the coming judgment to a people who refused to listen. Amidst the declarations of judgment, Jeremiah 30 starts what’s called the “Book of Consolation”. Contained in it are words of encouragement. That despite the coming judgment, God’s plans were not done for His people, and that there was hope in future restoration of both Judah and of Israel, who make up the descendants of Jacob.
But the question must be asked, how can a loving God judge? How can one who;s most know attribute is love do something like send His special people into exile?
We must first start with what does love mean. The best definition I have found for love is “willing the best for the other”, or “the desire for the other to be” When we separate the word love from the emotionally charged, sexually explicit usage our current culture often associates with this word, we begin the see the deep abiding will for the best of that other person when we use the word love.
When God called Abraham in Genesis 12, it was for his descendants to represent, or image who God was to the nations of the earth. This role became more defined as the generations continued on, ultimately launching in earnest with Moses and the establishment of the law. Now, God’s people had well defined boundaries and knew how to represent the One True God.By not imaging the fallen spiritual powers that ruled over the surrounding nations, there was hope that creation could be restored through God’s people working in the world.
But most of us know the story. This began a continual cycle of obedience and rebellion. One generation following God, and then seemingly the next choosing to worship and participate in the demonic pagan idolatry of the surrounding Ancient Near East. This then brings us back to Jeremiah, prophesying about judgment, but also hope of future regathering.
So why does God judge?
It is ultimately to bring us back to Him. Everything is for our repentance.
All of us, like Israel are predisposed because of the fall to reject God. In fact Scripture says we are at enmity (or opposed) to God (Romans 8). Between that and the influence of the “spirits of the air”, who are solely concerned with the destruction of humanity, we all in different ways opposed God and work for the other side. It is because God loves us that exile happens. You see, God plays the long game. He ultimately knows what will show us that we cannot do it in an of ourselves, and what it will take to have us realize it is only through Him that things will be different.
And then there’s a catch. None of us can ever bring ourselves back from exile. The hopeful future that Jeremiah spoke of was not going to just happen if Israel got their act together. We have the story up to that point showing that no matter how hard they tried, they could never cut it. And we are the same. No matter how hard or intentionally we try, none of us are able to order our lives as God wants us to.
And just as Israel would never return from exile without someone else, the same is for us as well. Thankfully the answer to returning from exile is Jesus.
John 1:14-18 NET, Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father. John testified about him and shouted out, “This one was the one about whom I said, ‘He who comes after me is greater than I am, because he existed before me.’” For we have all received from his fullness one gracious gift after another. For the law was given through Moses, but grace and truth came about through Jesus Christ. No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known.
The law that none of us can keep was fulfilled and completed through Christ. What we are never able to do for ourselves was accomplished by Jesus. And while we may all be in exile in different ways, it is Jesus who brings us back from that exile, into the land that He intended for us. For each of us personally that means His Holy Spirit begin the work of transforming us into His image, and making us the people He originally created us to be.
The Gospel message is what affirms to us that we cannot do it, and because of Christ He already has. When we place our faith (allegiance) in Him, His Spirit does the work that we can never do.
So do you feel like you are in exile? You are in the perfect place to experience the love and transformation of the Gospel, through the power of the Holy Spirit.
Make Jesus the true King of your life. OR if you are already a Christian and still feel you are in exile, actually let go, and let Him do the work you have been trying to do.
