MEA
CELEBRATES WESLEY’S TRICENTENNIAL
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by D.S. Ruby
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The
Manila Episcopal Area joined the worldwide celebration
of John Wesley’s 300th birth anniversary (1703-2003)
starting from the Annual Conferences sessions that
adopted the theme, “Wesleyan Legacy to Philippine
Methodism in the 21st Century.”
On May 22-24 a three-day Workers
Convocation followed at Harris Memorial College, Bo.
Dolores, Taytay, Rizal participated by 259 pastors
and deaconesses from the seven annual conferences
of the Manila Episcopal Area. Bishop
Solito K. Toquero gave the Keynote Address during
the Opening Worship. Resource persons were: Rev. Dr.
Steve Manskar, Director of Covenant Discipleship of
the General Board of Discipleship (Wesleyan Spirituality,
John Wesley and Evangelism, and Wesleyan Social Ethics),
Rev. Dr. Safiyah Abane Fosua, Director of Invitational
Preaching Ministries of the General Board of Discipleship
(Worship and Preaching in the Methodist Tradition),
Rev. Dr. Homer Wesley Refuerzo (Book Review: Worshipping
with United Methodists), Rev. Dr. Judith Bunyi, President
of Harris Memorial College (John Wesley and Evangelism)
and Deaconess Angie Broncano (National Situationer).
All lectures were followed by small group discussions
and workshops led by the district superintendents
and plenary. There was also a film showing about the
life of John Wesley and creative conference presentations
that centered on John Wesley’s legacy to the
Church. The convocation concluded with the covenant
communion service.
Part of the Tricentennial celebration was the grand
concert “Hearts On Fire” held on May 25
at the Philippine International Convention Center.
Bishop Solito K. Toquero and Pastor Mark Juane shared
the Word while the different Annual Conference Choirs
and MEA Pastors’ Choir sang our Wesleyan hymns,
beautifully arranged by the Music Director, Arnel
de Pano. Various praise and worship bands from the
different churches also perfomed and the musicale
“The Radical John” was presented under
the direction of Beth A. Juane. |
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Wesley’s
Concept of Salvation |
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As
we celebrate John Wesley’s 300-year legacy,
I want to share with you his concept of salvation. |
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Before
his Aldersgate experience his life had been “a paradigm
of discipline, good works and self-denial”.1
Kenneth Cain Kinghorn wrote:
" In 1730 I began visiting the prisons; assisting
the poor and sick in town, and doing what other good I could,
by my presence, or my little fortune, to the bodies and souls
of all men. To this end I abridged myself of all superfluities,
and many that are called necessaries of life. . . . I diligently
strove against all sin. I omitted no sort of self-denial which
I thought lawful: I carefully used, both in public and in
private, all the means of grace at all opportunities. I omitted
no occasion of doing good: I for that reason suffered evil.
. . . Yet after continuing some years in this course, I apprehended
myself to be near death, I could not find that all this gave
me comfort, or any assurance of acceptance with God.2"
John
Wesley first thought that by doing all such good works he
would obtain the salvation of his soul and peace of the heart.
It was not until after meeting the Moravians on the ship,
on his way back to England from Georgia, marveling at their
courage and trust in the Lord Jesus Christ in the midst of
storm that his faith was shaken. All these uncertainties vanished
when he attended reluctantly the Moravian Christians’
prayer meeting at Aldergate street in London that transformed
his life on May 24, 1738. He wrote, “I felt I did trust
in Christ, Christ alone for salvation: And an assurance was
given me, that he had taken away my sins, even mine and saved
me from the law of sin and death.,”
Second,
this salvation is the entire work of God. In his sermon, “Scripture
Way of Salvation,” he said:
" What is salvation? The salvation which is here spoken
of is not what is frequently understood by that word, the
going to heaven, eternal happiness. It is not the soul’s
going to paradise, termed by our Lord, “Abraham’s
bosom.” It is not a blessing which lies on the other
side of death; or as we usually speak, in the other world.
The very words of the text itself put this beyond all question:
“Ye are saved.” It is not something at a distance:
it is a present thing; a blessing which, through the free
mercy of God, ye are now in possession of. Nay, the words
may be rendered, and that with equal propriety, “Ye
have been saved”; so that salvation which is here spoken
of might be extended to the entire work of God, from the first
dawning of grace in the soul, till it is consummated in glory.3
"
This entire work of God
includes “all that is wrought in the soul,” frequently
termed, “natural conscience,” or as he calls it,
“preventing grace,” or prevenient grace—“all
the drawings of the Father; the desires after God, which,
if we yield to them, increase more and more;--all that light
wherewith the Son of God ‘enlighteneth every one that
cometh into the world;’ showing every man ‘to
do justly, to love mercy, and to walk humbly with his God’;
–all the convictions which His Spirit, from time to
time, works in every child of man—although it is true,
the generality of men stifle them as soon as possible, and
after a while forget, or at least deny, that they ever had
them at all.”4
Third, it includes forgiveness
of sins and new life in Christ. When Jesus says, “your
sins are forgiven,” he usually adds, “Go, and
sin no more.” Wesley believes that salvation is more
than forgiveness of our guilt as sinners, freeing us from
future condemnation; it also includes God’s gracious
gift of the Spirit “that enables our spiritual healing.”
It does not only speak of Romans 1-3 but also of Romans 7-8.
As Randy Maddox puts it, “God’s forgiveness is
woven into God’s broader purpose of our present spiritual
transformation.”5
Fourth, Salvation is for
both individuals and community/society. The individual makes
a decision to accept the gift of salvation but this can only
be lived and nurtured in the community. As Wesley often says,
“there is no holiness but social holiness.” Maddox
sees three dimensions in Wesley’s emphasis on the social
nature of salvation: first, growth in Christlikeness depends
upon “the support and accountability of a community
of pilgrims”; second, “the growth nurtured in
community will find expression in our lives,” by not
only avoiding harm to others but meeting their needs; and
third, is the working out for the transformation of unjust
political and economic structures that cause human suffering.
One example is his vehement opposition to slavery.6
Fifth,
Salvation is both spiritual and physical. Wesley urged his
assistants to read Thomas a Kempis’s book, The Imitation
of Christ, which he summarized, for their spiritual growth.
He also compiled from prominent medical authors of his time
a guide for the Methodists to their physical health and wellbeing,
the Primitive Physick. Wesley did this because of his strong
conviction that “God the Great Physician desires to
heal soul and body together, to provide us all with both inward
and outward health”, says Maddox. 7
Sixth, Salvation is for
the whole creation. This aspect of Wesley’s understanding
of salvation came later in his mature life as he continued
to study the Bible. He believed not only in the resurrection
of humans but also of animals. He preached sermons defending
the resurrection of animals (“The Great Deliverance,”
1781) “and the inclusion of the very matter of our universe—properly
transformed—in ‘The New Creation’ (1785).
As Maddox puts it:
The
most significant aspect of Wesley’s reflection on this
cosmic dimension of ultimate salvation is his sense of its
relevance for present Christian life. He recognized that convictions
about God’s ultimate purpose should serve as guides
for what we value now. Thus he defended his speculation about
God’s future blessings of animals in “The General
Deliverance” on the grounds that it might provide further
encouragement for us to imitate now the God whose “mercy
is over all his works.”8
Wesley often exhorted
his hearers against abusive treatment of animals. We can expand
this in our time the care and preservation of the environment.
Truly, Wesley’s concept of salvation is holistic, as
Maddox rightly puts it, and is very much relevant for us in
the 21st century.
Finally,
we participate in God’s work of salvation by being faithful
stewards of creation and of redemption. As stewards of creation,
let us give our time, out talents and our possessions for
the Church’s mission and ministry. Wesley admonished
the Methodists to “earn all you can, save all you can,
and give all you can.”
Bishop
Kenneth L. Carder gives the essence of Wesley’s theology
of stewardship. He quotes Wesley on the use of money: “Money
is an excellent gift of God, answering the noblest ends. In
the hands of his children is food for the hungry, drink for
the thirsty, raiment for the naked . . . a means of health
to the sick, of ease to them that are in pain. It may be eyes
to the blind as feet to the lame . . .” Wesley believes
that “giving is rooted in God’s nature and expresses
God’s grace: God’s love poured out to humanity
through Jesus Christ.” Love for God therefore, says
Carder, involves giving to God and our neighbor. He cites
Wesley preaching the Gospel to the poor, “called them
to conversion and nurtured them in class meetings.”
He established a free health clinic, a school, a sewing cooperative
and a lending agency. One of the functions of Wesley’s
class meetings is to collect money for the poor. Class meetings
then “became communities of grace in which people were
loved and held accountable for holy living.” One way
of measuring growth in discipleship during Wesley’s
time is the growth in giving. I agree in Bishop Carder’s
conclusion in his study of Wesley’s theology of giving
that “there is no Gospel without giving.”9
Wesley’s
concept of salvation and his experiences and growth in ministry
make him more relevant for us today in the 21st century. He
is far ahead of his day. We are rediscovering that he is not
only a good evangelist and administrator but a first rate
theologian who practiced and lived what he preached. Let us
follow his example and share his teachings to our people that
they may be renewed and revived and be the catalysts in our
churches and society.
NOTES
1. Kenneth
Cain Kinghorn, John Wesley on Christian Beliefs, I, 1-20,
p. 168).
2. Ibid.
3. Quoted by Amy Oden in her article, “The Entire Work
of God,” Circuit Rider, May/June 2003, p. 12, Oden’s
underlining.
4. Ibid
5. Randy L. Maddox,“Reclaiming Holistic Salvation,”Circuit
Rider,May/June 2003,p.14.
6. Ibid.
7. John Wesley’s letter to Alexander Knox, 26 Oct. 1778
8. Ibid., p. 15
9. John Wesley talks about money, John Wesley, Three Hundred
Years, p. 6. Reprinted from The Interpreter. |
PHILIPPINES
ANNUAL CONFERENCE CELEBRATES
WESLEY’S 300TH BIRTHDAY
The 300th birthday
of John Wesley, founder of Methodism was celebrated by the
Philippines Annual Conference (PAC) through a liturgy of
celebration on June 17, 2003, 4 p.m. at Central United Methodist
Church, Kalaw St., Manila. In his welcome address, Bishop
Solito K. Toquero of the Manila Episcopal Area said that
Methodists all over the world are simultaneously celebrating
the tri-centenary birthday of John Wesley
Churches and institutions,
which have relationship with Methodism were also invited
for the celebration. Those who gave words of greetings and
messages of solidarity were Bishop Nathanael Lazaro of Iglesia
Evangelica Metodista En Las Islas Filipinas (IEMELIF), Bishop
Ben Barloso of the United Church of Christ in the Philippines
(UCCP), Rev. Mike Camba of the National Council of Churches
in the Philippines (NCCP), Dr. Oscar Suarez of Philippine
Christian University (PCU) and Dr. Mariano C. Apilado of
Union Theological Seminary (UTS).
Many workers and
laypersons from the different local churches of the Philippines
Annual Conference attended the affair. They were joined
by visitors coming from the West Middle Philippines and
Pampango Philippines Annual Conferences. A very inspiring
and enlightening message was preached by Bishop Daniel C.
Arichea with DS Osias of South West Manila District as the
liturgist.
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| MEA
ANNUAL CONFERENCES FOR AFFILIATED AUTONOMOUS STRUCTURE |
Based
on the recent actions of the annual conferences of the Manila
Episcopal Area, the petitions for Affiliated Autonomous structure
have won overwhelmingly against the present structure. Last
year, the Bicol Philippines Provisional Annual Conference
and the West Middle Philippines Annual Conference have already
approved the petition for Affiliated Autonomy. This year,
the petition was approved during the regular sessions of the
Middle Philippines Annual Conference,West Middle Philippines
Annual Conference, Philippines Annual Conference and Philippines
Annual Conference East (PACE).
The vote gained
for Affiliated Autonomy during the regular session of the
Philippines Annual Conference East (PACE) last April was an
overwhelming 103 against 3 with 10 abstention. Rev. Anacleto
Guerrero moved for a recount but Rev. Joy Cera spoke against
the motion saying “The Conference has spoken, no need
for a recount”.
To date, out of the seven (7) Annual Conferences of the Manila
Episcopal Area, five (5) Annual Conferences have already passed
a petition for Affiliated Autonomy. Updates from the other
2 Episcopal areas have shown the same trend - the overwhelming
victory of the petitions for Affiliated Autonomous Structure! |
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DISTRICTS
ON THE GO!
Through the
leadership of Bishop Solito K. Toquero the goals of mission
have been given emphasis. Fund raising campaigns to uplift
the financial support to mission workers became one of his
priority programs. With this, districts are always on the
go as they respond to the call for mission.
The Philippine
Annual Conference East (PACE) created a mission district,
the Laguna-Quezon District, to focus on its mission work.
Rev. Igmedio Domingo is the vanguard in this ministry being
the District Superintendent. The whole conference supports
is supporting it financially and local churches from both
Quezon City and Rizal District are adopting mission churches.
Forty six (46) out of fifty two (52) churches in South Tarlac
District (Pampango Philippines Annual Conference) have conducted
mass evangelism and participated in cluster evangelistic
crusades. Medical missions were also held in barangays,
like in Ligaya and Villa Aglipay and even in remote places
where there are no United Methodist churches. In West Pampanga
District, the Temple UMC in Pulung Maragul has a mission
outreach program for EPZA Resettlement community. Aldersgate
UMC in Angeles City, Pulungmasle UMC and Madapdap UMC are
also working vigorously in their areas in terms of mission.
The Philippines Annual Conference is at the forefront of
mission work. Batangas churches were organized into a sub-district
of the Northwest Metro-Manila District. Rev. Arestedes Batalan
was appointed as supervising elder to oversee the work in
the area. The Batangas churches have the vision of conquering
Batangas for Christ. Urban churches of the district undertakes
ministry to street children, senior citizens, colleges and
universities, hospitals and prisons. Bible studies are held
in offices (both private and government), factories and
even in marketplaces. The MODEL (Medical, Optical, Dental,
Evangelism, Legal) and other community development programs
continue to serve various communities in need.
The Task Force Mission was created for the Zambales District
of the West Middle Philippine Annual Conference. It was
tasked to plan for the present mission areas and to have
vision for mission expansion. Cell group ministry, Bible
study, house-to-house visitations, and healing ministry
are some of their programs for mission and evangelism. |
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New
Administrative Assistant |
| Rev.
Victor S. Layug has been appointed as the Administrative
Assistant to the Bishop of the Manila Episcopal Area
effective June 1, 2003. An ordained elder from the Pampango
Philippines Annual Conference, Rev. Layug has been previously
assigned to minister on the spiritual needs of Filipino
migrant workers in South Korea, before his appointment
to the Episcopal Area |
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