Threads from Henry's Web

Author: henry

  • The Limited Value of Debate

    The Limited Value of Debate

    A challenge to immediate debate is a frequent feature of discussions–perhaps arguments!–in religion and politics. But is it a reliable way to get to a better answer?

    There are certainly points of value in open debate:

    1. Hearing more than one side at the same time
    2. Airing out differences quickly
    3. Challenging alleged “facts” on each side by the other
    4. General brevity

    In many political debates, these points are lost as rules of the debate are negotiated by each side hoping to favor their own person. These rules often prevent precisely the things for which debate is most valuable.

    But there are also weaknesses:

    1. Rarely are listeners in a position to check the alleged facts themselves
    2. It’s quite possible for both, or all, debate participants to be wrong
    3. Debates go to the quick, confident speakers, but confidence is not a reliable indicator of accuracy
    4. Debates tend to demand, and often get, quick responses where more deliberation is necessary

    I write this as someone who is often asked questions with an assumption by my questioner that I am an expert. I was once informed that I took too long answering, and should just give the answer based on my expertise in about 30 seconds.

    While I am fairly confident of my answers to many questions in the area of biblical studies, I have some problems with this view.

    First, I am well aware that there are others, many with better credentials than mine, who disagree with my own position. Is it my duty to present a consensus view even if it differs? If I present my own, should I point out that the consensus is different? How much confidence should I show in a view that I know is a subject of valid debate?

    Second, while I often have the upper hand in a debate, I have also experienced times when an opponent overwhelmed me with invention. How do I know? I heard things that I couldn’t confidently refute on the spot, yet which, on further research, I discovered were unfounded.

    We tend to treat the quick thinker as more intelligent, but that is frequently not the case.

    Third, there’s a popular tendency to accept the quick, confident answer as valid and leave it at that. I prefer to fight that tendency.

    But for many people whose brains work more slowly, or whose memories are not stellar, the quick give and take of verbal debate is challenging, and not in a good way. The speaker demands a decision, yet the hearer has not had time to process. We tend to treat the quick thinker as more intelligent, but that is frequently not the case.

    I have some suggestions:

    1. You are the person who has to decide. Take whatever time allows you to make your best decision.
    2. Don’t let anyone dismiss you or diminish you because you refuse to acknowledge their self-assumed superior wisdom in an instant.
    3. Listen to more than one voice. Read more than one article. Study from more than one book.
    4. Don’t be concerned about winning debates. Learning is more important. Planting seeds is more important. Winning on points is just ego-building.

    Debating is actually a good thing and can be helpful. It’s the pressure to make quick decisions that creates problems.

    Listen, study, discern! You are responsible for you.

    (Featured image generated by Jetpack AI.)

  • Wisdom – You’ve Got to Want It!

    Wisdom – You’ve Got to Want It!

    Wisdom cries out in the street.
    In open spaces she raises her voice. …

    My son, if you take my word,
    and store my commands within you,
    Bringing your ears close to wisdom,
    and stretching your heart to understanding.
    If you call for understanding,
    and use your voice for discernment,
    If you seek her as silver,
    And dig for her as buried treasure,
    Then you will understand the fear of the LORD,
    and find the knowledge of God.

    Proverbs 1:20 & 2:1-5, my translation

    In James 1:5, readers are told that if anyone lacks wisdom (and if you don’t think you lack wisdom, you probably do!) that person should ask God, and they will receive wisdom.

    It’s as simple as that.

    Well, maybe not quite that simple.

    There’s a military aphorism that states: “In war, everything is simple, but nothing is easy.” The two halves of that saying illustrate the change from chapter 1 to chapter 2 of Proverbs. We have wisdom calling out, seeking people, being as obvious as possible. Then suddenly we turn around, and we are being told to listen carefully, seek diligently, even dig for it.

    What’s going on?

    Wisdom is, in fact, simple. Yes, simple. It’s out there everywhere you look. Right and wrong actions have consequences. Success or failure can be found in recognizing and acting on these things.

    And wisdom is, in fact, available. You can discover wise ways of doing things. There are many places where wisdom is calling out, calling to you.

    It might be

    • An older person in your family who has a wealth of experience
    • An expert in their field who can pass on good information and outline courses of action and results
    • The physical world, where you can quickly learn about falling, living, starving, and even dying, and if you are observant, living!
    • Somebody from another culture who may have a different perspective than you do.
    • Somebody whose mind works differently than yours does.
    • The Holy Spirit, the Spirit of Truth, working in and through people and creation.
    • A younger person, viewing a situation with more innocent eyes.
    • A good book, written by someone with experience and knowledge you lack.

    Wisdom is everywhere.

    Wise people are much rarer. Why is that?

    You have to want it. Like the military aphorism, wisdom is simple. It’s out there. It’s available.

    But wisdom isn’t easy. It calls out to you, but it doesn’t force you to listen or to act on what it says. You have to be willing to make changes, to act in ways that may be unfamiliar to you. You have to be able to recognize where you’re wrong. Or more importantly where you may be wrong, so that you can correct your actions–or not.

    The problem is that wisdom is often uncomfortable. The wise thing to do is not what you perceive to be the fun thing to do. Following wisdom may hurt your pride. None of that is easy.

    Over the years I have frequently been called on to pray with people about decisions they are trying to make. I’ve found that most of the time, the person I’m praying with actually knows what they ought to do, but they really don’t want to do it. What they’re praying for is an excuse to take a different road, one that is easier, or more satisfying to their pride.

    When I reflect on those prayer times, I’m immediately reminded that I spend much time in prayer hoping that God will provide me with a different path, an easier path.

    Proverbs 2 gives us the unpalatable answer. Yes, you can have wisdom. No doubt about it.

    But you have to really want it.

    (Featured image generated by Jetpack AI.)

  • Interview: A Day for Joy

    Interview: A Day for Joy

    Background

    As a former Seventh-day Adventist I often get interesting questions. These questions include how I could leave the one true church (from SDAs), or why would I publish books by SDAs (from those who consider Seventh-day Adventism a cult. From many on either side, I’m asked what were the reasons I left the Seventh-day Adventist church.

    Sounds complicated? Well, let’s add that there is a common assumption that the seventh day Sabbath will be a key reason. But that is not the case.

    In fact, while I believe that the new covenant view of sacred time is that all time belongs to God and we use it for ourselves as God directs, I envy Adventists the Sabbath. My approach is hard, and I frequently fail. I fail particularly in getting adequate time for rest and in allowing others time for rest.

    On True Churches

    As for how I could leave the “one true church” I simply don’t believe that the “true church” is the same as any denomination, but rather a collection of believers everywhere as known only to God. So I became a Methodist. I don’t see that as the true church any more than the Seventh-day Adventist Church.

    This also explains why I publish SDA authors. I’ve been told that most former SDAs are antagonistic to the church. I value my heritage and education as an SDA. I honor a number of people who influenced me, worked with me, encouraged me, and taught me. Disagreement on doctrines is fairly minor to me.

    But there’s another reason as well. I think the SDA church has something to teach other denominations as well. One of these valuable topics is the Sabbath, because, as Keith Clouten points out in his interview, while we deal a great deal with sacred space and even sacred resources, we do much worse looking at sacred time. But as he also points out, God ended creation by setting aside and consecrating time.

    The Interview

    To my Seventh-day Adventist readers, I commend this interview as a theologically strong basis for Sabbath keeping. Clouten presents it not as a matter of fulfilling regulations, but of a response of love and a constructive practice for Christian living. To those who are not SDAs, I challenge you to think about what God desires of your time. What is it that God is calling you to do as you live in God’s rest?

    A Day for Joy
  • Wisdom Has Questions

    Wisdom Has Questions

    Wisdom cries aloud in the open air,
    and raises her voice in public places.
    21 She calls at the top of the bustling streets;
    at the approaches to the city gates she says:
    22 ‘How long will you simple fools be content with your simplicity?

    The Revised English Bible (Cambridge; New York; Melbourne; Madrid; Cape Town; Singapore; São Paulo; Delhi; Dubai; Tokyo: Cambridge University Press, 1996), Pr 1:20–22.

    Last week I discussed starting a study of Proverbs and noted a different way of receiving the text. This does not result from a prophetic vision, or from a prophet hearing a voice, but rather from collective (and collected) wisdom from a culture. This is life-time learning, rather than special, instant revelation.

    We like instant revelation. We like answers. We especially like answers that come quickly and fit in with our existing lifestyle and our prejudices.

    The “wisdom” we can gain in this way has another advantage. It can be formed into “ammunition sentences,” sentences that we can fling at other people to shut them up. Often such sentences begin with “the Bible clearly teaches.” We fill in with things we clearly see, largely because we failed to see the whole of scripture.

    I saw a sign in front of a church the other day. The first line read: “God has the answers!” And the second read “Are you listening?”

    That’s good. God does have answers. But sometimes God’s answers don’t match our questions, and the reason is that we’re not asking the right questions, or more specifically, we’re asking questions that limit the range of God’s answers. Sometimes we’re even asking questions in order to avoid God’s answers.

    Over the years I’ve prayed with many people who were seeking God’s guidance. Many of these people were genuinely uncertain, and were trying to seek God’s will. But more of them already knew what God wanted them to do, often because it was clear in terms of ethics, simple right and wrong, but who were hoping they could get a word from the Lord that would set them on a different path, one they preferred to what they already knew. Maybe God’s voice will allow me to take a different turn.

    When you approach things that way, it’s easy to end up believing you’re following God’s path, or the path of wisdom, just because you want so vigorously for that to be the right answer.

    I remember once having a conversation with a couple of friends about a business decision. Business decisions are hard for me. In this case I was discussing two options and trying to decide which was the next step. I had struggled with the decision for days. I don’t even recall now what the issue was, but suddenly in the midst of the conversation I held up my hand and said, “I’ve just realized I’m doing this wrong. Option A would result in behaving unethically.” My advisors hadn’t seen that, because they didn’t understand all the processes involved. As soon as I explained what would happen, they recognized what would likely happen, and so the decision was made.

    What slowed me down? I knew the process and should have recognized the problem immediately. But I didn’t. I wasn’t responding to the right questions. I was missing them because I wanted something to be true, but it wasn’t. No amount of wanting would make it true.

    “Wisdom is calling out in the street.”

    Cover image of The Questioning God book

    And wisdom is often providing questions. Ant Greenham, in his book The Questioning God, says:

    Our foundational identity as human beings, female and male, is inextricably linked to questioning, to inquiry. The fall of humanity notwithstanding, people are repeatedly called to respond to God in the context of mental and spiritual engagement. And the centrality of a questioning approach is reflected throughout the Bible.

    Ant Greenham, The Questioning God, (Pensacola, Florida: Energion Publications, 2012), 4.

    Greenham goes on to point out the numerous ways in which God’s interactions with us consist of God questioning us. We may have questions of God, but God has even more questions to ask us. I’d suggest as a quick example that you check Job 38. After much discussion and complaint, God becomes active and what does God start with? Lots of questions!

    This approach suggests that God wants us to use our mental capacity. Here’s a famous verse, but let’s think about it again:

    The fear of the LORD is the foundation* of knowledge; it is fools who scorn wisdom and instruction

    The Revised English Bible (Cambridge; New York; Melbourne; Madrid; Cape Town; Singapore; São Paulo; Delhi; Dubai; Tokyo: Cambridge University Press, 1996), Pr 1:7.

    Too often this verse is used to contrast the supposed wisdom of the speaker, which the speaker supposes came from God, verses the use of human intellect. “Don’t trust in your education, your degrees, or your own experience. Do what God says instead!” That’s the common advice.

    I’ve received this advice from some as an admonition not to trust my study of Greek and Hebrew in interpreting the Bible, but just to let the Holy Spirit tell me what the text means. But the second half of the verse challenges that. “It is fools who scorn wisdom and instruction.” I can be listening for God’s voice in so many ways, while ignoring what I have already learned. Often when I’m searching for an answer, I’m directed (in various ways) to look at the scriptures and the wisdom of the community of faith over the centuries for an answer. I’m directed to, not away from, the sources involving intellect.

    I’ve written a few times before on the Wesleyan Quadrilateral. There’s lots of history and debate around that. But I like it a great deal. Today, I’m focused on one element: Reason. We like to put reason down in favor of more spiritual sounding approaches. But in the end, it is with your reason that you will comprehend the messages sent to you by God. That’s why God so frequently asks questions. God wants to awaken your reason.

    I want to note one final thing. Intellectual activity and engagement is not exclusively the product of academic instruction. In fact, a great deal of foolishness takes place in academic settings. Any group of people can become so inward looking that they lose site of the whole of creation. They can no longer hear wisdom calling in the street because they are in a room with the windows closed and their select set of sources.

    Intellectual activity is also the farmer learning to manage crops, run farm equipment, and take care of animals. God can and will speak wisdom in that setting. The Greek classroom is not more about wisdom and instruction than is the farm, or the corner grocery store. Wisdom is calling out in all these places and through all these processes.

    God is asking you questions about everything. Are you listening?

  • Dave Black Summits the Riffelhorn

    Dave Black Summits the Riffelhorn

    I’ve been texting a bit with my friend Dave Black (also an Energion author) who is in the Swiss Alps at the moment. Today he told me he summited the Riffelhorn.

    I won’t say how old Dave is, but he is older than I am and has been providing an example for many of maintaining physical fitness. He continues to walk, run, and do some challenging physical activities.

    He texted me this:

    The Lord allowed me to summit the Riffelhorn today. I wanted to give up so many times but my guide the Holy Spirit told me to keep on climbing. All glory to God!!

    This immediately reminded me of 1 Corinthians 10:31, “Whether you eat or drink or whatever you do, do all to the glory of God.”

    God is interested in what we do with our lives, and doing things that will improve our health are part of Christian living.

    Here are some pictures:

    Climbing the Riffelhorn – Photos by Dave Black and his guide.

    So, folks, whether writing a book, teaching a class, going on a mission trip, or climbing a mountain, do all to God’s glory!

  • Starting a Study of Proverbs

    Starting a Study of Proverbs

    The Sunday School class I co-teach is beginning a study of Proverbs. I’m not leading this one. I’m relaxing a bit, I hope. But I have indicated I’ll do a bit of blogging on the material.

    The assignment before the beginning of the study tomorrow was to read introductions to the book, both from the resource text we’re using (The Daily Study Bible volume on Proverbs) and from various Bible editions. I’m not going to try to provide my own introduction, except to note that I read multiple introductions that seemed to me to provide an excellent launching point for a new reader.

    My interest is the place of Proverbs in the biblical canon. Why is it that we have a collection of proverbs in the canon of scripture?

    While we work with the canon of scripture all the time, we don’t often think about it as much. The “canon” refers to those books which are canonical, which means they’ve been accepted by church law as authoritative in the church. This is a fairly strict legal definition in the Roman Catholic and Eastern Orthodox traditions. In Protestantism, it’s a bit less fixed. The general concept remains.

    People often start talking about scripture with the concepts of inspiration and truth, and if a book is determined to be “inspired,” it is then scripture. That’s not precisely how this happened. There was a long process of history, tradition, discussion, and finally definitive determination. The determination can be better termed a determination that a particular set of books was and is authoritative rather than that these books were inspired.

    Now that may catch you a bit off-guard. Surely these books are inspired! In fact, I believe just that. But being inspired is not sufficient to make them scripture. I personally hold that God has inspired other writings which are not scripture, but I do not advocate that such writings become part of scripture. The key difference is that the selected writings were seen as authoritative.

    “Authoritative” involves the value of the material over time and space. For example, an ancient prophet might have sent a message to a particular individual that was specific to that individual. That message might have been from God, inspired by God, and sent by God’s authority, but if we discovered it today, as interesting as it might be, it would not be authoritative.

    In my view, accepting the value and authority of scripture today involves accepting the validity of the choices made over time, and the belief that we have the inspired scriptures that God intended as authoritative scripture. God can and does act through the events of history and the actions of groups in order to bring the message.

    So in Scripture we have the central authority. The question then becomes why does this particular passage, or in this case this particular book belong in the canon, and as part of the canon what is it supposed to accomplish.

    It’s almost cliché to talk about different types of literature and how we interpret those. But it is almost equally cliché that we expect the end point of this interpretation to be some specific doctrinal conclusion. In other words, we expect all of scripture to end up providing us with data.

    I would suggest (and have suggested) that while scripture is valuable for forming doctrine and guiding practice, this isn’t the main thing. In my book When People Speak for God, I suggest that we come to the Bible for information, but God comes to us in scripture for conversation. And eventually this conversation is to result in transformation.

    Wisdom literature as a whole, and Proverbs in particular challenges a couple of assumptions often held about how we get scripture, and I think in turn about what scripture is to do for us. Wisdom literature comes from living. It’s collected wisdom of a culture. It leads us to ways of thinking, rather than to provide set conclusions. It’s not just about the wisdom it passes on, but it’s about how that wisdom is collected. It doesn’t come in visions, dreams, or direct divine speech. It comes through the process of living.

    As an example, take Proverbs 26:4 & 5.

    Don’t answer a fool according to his folly,
    lest you become like him.
    Answer a fool according to his folly,
    or he’ll become wise in his own eyes.

    Proverbs 26:4-5, my translation

    So which verse do I follow?

    (Hint: James 1:5)

    (Featured image generated by Jetpack AI.)

    When People Speak for God
    From Inspiration to Understanding
    Inspiration
  • Strength in Weakness

    Strength in Weakness

    But he said to me, “My grace is enough for you, for strength is made complete in weakness.

    2 Corinthians 12:9a (my translation)

    This is one of the many passages I say are easy to preach, but not easy to practice. The problem with that line is that you may be preaching it wrong if you aren’t, in some way, practicing it.

    I don’t mean that God may leave you behind or exclude you because you have failed to understand weakness. Note the “grace” in there. Often we think grace is a substitute for taking action. It’s not. It’s the only means toward effective action. I may be saved by grace, but if I go banging my head against the wall, it will still hurt.

    I may also accept that I depend on Christ for everything, and still if I go trying to fix everything myself, refusing help, it’s still going to hurt.

    I was reminded of that last week when I injured my lower back. I thought I injured my hip, but those who know say otherwise. I immediately went into fix-it-myself mode. First I waited to get medical attention because it wasn’t bad enough. Then, well, I ended up going to the hospital by ambulance.

    I posted the following on Facebook:

    I ended up taking an ambulance ride to the ER early yesterday for an injury sustained in caregiving for Jody. The injury was actually about a week ago, but kept getting worse until I was in bad shape. The EMTs couldn’t find any blood pressure at first, and when I told them I hadn’t taken my blood pressure meds they said, “Thank God! You probably would have crashed.” Then my blood pressure rebounded to very high, but they said it stayed in a range they’d expect for the situation.

    In any case, the diagnosis is a strain to the sciatic nerve for which I have more pills to take in the next week than I’ve probably taken in my life up to now. I’m fairly weak and unable to make the walk to my office safely. (The hospital put an armband on saying I was a falling risk. I wish I could argue, but they were right.) I surprised them, I think, by refusing morphine, but they had said with the meds they were giving me the problem would begin to clear up in another half hour. I said I’ve been surviving this for a few hours now, I’ll wait for the steroids, etc to do their thing.

    From my Facebook Feed.

    I got a text of sympathy from my friend (and Energion author) Dave Black. Now Dave didn’t start preaching about weakness, but he has a connection there that reminded me of it. Perhaps it’s the title of his dissertation, Paul: Apostle of Weakness.

    Now Dave didn’t say anything to me about weakness. He didn’t have to. I started thinking about it.

    Here are some things that have occurred to me about weakness over the last few days as I try to recover.

    1. We don’t like to accept or admit weakness. In my case, this was shown as I tried to avoid medical care. Yes, I told myself I didn’t have time, but what I didn’t want to do was go get some orders from a doctor that I might even have to follow. A fate to be avoided diligently!
      I was sitting in my dining room, in serious pain, after I had nearly passed out in my bathroom. Do you want to guess what I was thinking? “I wonder if I could drive myself to the hospital.”
      I’m reminded of a aphorism I first heard in a military context: “After a certain point, quantity has a quality all its own.” Let me use something similar here. “After a certain point (which is probably behind you), strength has a weakness all its own.”
    2. Even after we accept weakness, we don’t want to embrace the extent of our weakness. Having realized that driving myself to the emergency room was not an option, I immediately thought of friends. Who can give me a quiet ride to the ER? The friend I chose to call is a retired physician. After a couple of questions he said, “You need to call an ambulance and go that way.”
      Ouch! I am not old and infirm. I am not sick. I am not weak. I don’t need an ambulance.
      And then facts jump up and intrude.
    3. Once we realize a weakness, we’d rather not ask for help. I encountered this in myself as my friend was driving me home from the hospital. I also needed to get some medications at the pharmacy. I started out with the idea of going by the pharmacy on the way home. It was only a little out of the way. Then I realized, weak again, that I couldn’t contemplate that ride.
      So, not wanting to ask my friend for any more help, I suggested he take me home and I’d get someone else to make a run later than afternoon. He had, after all, done enough!
      That was not his opinion. He dropped me off, took the prescriptions, got them filled, and brought them back to me.
      Lesson? You know more helping people and they’ll help more than you think.
    4. Those of us who have leadership roles want to avoid looking weak. This can come in many ways. Sometimes we don’t want to admit we don’t know the answer to a question. Sometimes we don’t want to admit family problems. Sometimes we just don’t want to admit anything. And church congregations tend to jump on such weaknesses. Might I suggest reading 2 Corinthians 12? Paul had that problem. Paul chose to model weakness. Jesus had that problem. The disciples, and especially Judas, thought he should wield strength. He used weakness. Your ministry may be tough with admitted weakness, but it’s going to be real, by God’s grace.
    5. Those of us not in leadership look for strong leaders to lead and protect us. This reflects our own lack of faith in “strength completed through weakness.” We preach about Jesus going to the cross. We talk about loving one another, but we believe that can only work while protected by strength, accomplishment, and yes, superiority. Bottom line, we don’t actually believe what Jesus said.

    The church is, in so many ways, not a collection of the “good” or “righteous,” or of people who can claim superiority to those around them, but rather it is a group of people who are so wounded that we can’t even admit how wounded we are. We’re trying to get to the point where we realize that the great physician is there.

    But that’s OK. The weakness is there. God’s gonna get you in the end!

  • John Wesley Sermon 64 – The New Creation

    John Wesley Sermon 64 – The New Creation

    This is translated into modern English by Gemini AI, according to my prompts. You can find the original sermon on ResourceUMC.org.

    Note that this is divided into sections, and following each section there are comments on the updating of the language. Bold text indicates that there is a related note and is not used for emphasis. I invite readers to check the accuracy of this work, as this is experimental use of AI, at least from my point of view.

    The New Creation “Behold, I make all things new.” – Revelation 21:5

    1. What a strange scene is opened to our view here! How far removed from all our natural understandings! Not a glimpse of what is revealed here was ever seen in the non-Christian world. Not only do the modern, uncivilized non-Christian peoples have not the slightest conception of it, but it was equally unknown to the refined, polished non-Christian peoples of ancient Greece and Rome. And it is almost as little thought of or understood by the majority of Christians: I mean, not just those who are Christian in name only, who have the form of godliness without the power; but even those who, to some extent, fear God and strive to work righteousness.
    2. It must be acknowledged that, after all the research we can make, our knowledge of the great truth delivered to us in these words is still exceedingly limited and imperfect. As this is a point of mere revelation, beyond the reach of all our natural faculties, we cannot penetrate far into it, nor form any adequate conception of it. But it may be an encouragement to those who have in any degree “tasted of the powers of the coming age” to go as far as we can go, interpreting Scripture by Scripture, according to the analogy of faith.
    3. The Apostle [John], caught up in the visions of God, tells us in the first verse of the chapter, “I saw a new heaven and a new earth;” and adds (Revelation 21:5), “He who sat upon the throne said” (I believe these are the only words which he is said to utter throughout the whole book), “Behold, I make all things new.”
    4. Very many commentators hold a strange opinion that this relates only to the present state of things, and gravely tell us that the words are to be referred to the flourishing state of the Church which began after the persecution of non-Christian authorities. No, some of them have even discovered that all which the Apostle speaks concerning the “new heaven and the new earth” was fulfilled when Constantine the Great showered riches and honors upon the Christians. What a miserable way this is of nullifying the whole purpose of God, regarding that grand chain of events concerning His Church, yes, and all humanity, from the time John was on Patmos until the end of the world! No, the line of this prophecy reaches farther still: It does not end with the present world, but shows us the things that will come to pass when this world is no more. For,
    5. Thus says the Creator and Governor of the universe: “Behold, I make all things new;”—all which are included in that expression of the Apostle, “A new heaven and a new earth.” A new heaven: the original word in Genesis (Genesis 1) is in the plural number. And indeed, this is the constant language of Scripture—not heaven, but heavens. Accordingly, the ancient Jewish writers are accustomed to reckon three heavens; in conformity to which, the Apostle Paul speaks of his being “caught up into the third heaven.” It is this, the third heaven, which is usually supposed to be the more immediate residence of God; so far as any residence can be ascribed to His omnipresent Spirit, who pervades and fills the whole universe. It is here (if we speak in human terms) that the Lord sits upon His throne, surrounded by angels and archangels, and by all His flaming ministers.

    Notes on Translation Choices:

    • Sermon Title: “The New Creation” is kept.
    • Revelation 21:5 Quote: Modernized the biblical language.
    • 1: “Heathen”: Consistent with our previous discussions, replaced with “non-Christian world” or “non-Christian peoples” to avoid potentially offensive connotations while accurately reflecting Wesley’s distinction.
    • “Form of godliness without the power”: A classic Wesleyan critique of nominal Christianity.
    • 2: “Exceedingly short and imperfect”: Kept, emphasizing the limits of human understanding regarding revealed truth.
    • “Mere revelation”: Highlights that this knowledge comes solely from God’s disclosure.
    • “Tasted of the powers of the world to come”: Kept as a direct biblical allusion (Hebrews 6:5).
    • “Interpreting Scripture by Scripture, according to the analogy of faith”: This is a key hermeneutical principle for Wesley, emphasizing consistent interpretation based on the overall coherence of Christian doctrine.
    • 3: “Caught up in the visions of God”: Kept, referring to John’s experience in Revelation.
    • “I saw a new heaven and a new earth” / “He that sat upon the throne said… Behold, I make all things new”: Kept as direct biblical quotes (Revelation 21:1, 5). Wesley’s note about it being the “only words” uttered by God on the throne in the book is kept.
    • 4: “Very many commentators entertain a strange opinion”: Wesley expresses strong disagreement with the interpretation that the “new heaven and new earth” refers to the Church’s flourishing after Roman persecutions.
    • “Heathen persecutions”: Clarified with “persecution of non-Christian authorities.”
    • “Constantine the Great poured in riches and honours upon the Christians”: Historical reference kept, as this event (the Edict of Milan, 313 AD) is often seen as a turning point for the Church, but Wesley argues it did not fulfill this prophecy.
    • “Nullifying the whole purpose of God”: Modernized “making void the whole counsel of God.”
    • “Line of this prophecy reaches farther still: It does not end with the present world, but shows us the things that will come to pass when this world is no more”: This is Wesley’s core argument for the literal, future fulfillment of the prophecy.
    • 5: “A new heaven and a new earth”: Kept as the central prophetic phrase.
    • “Not heaven, but heavens”: Wesley’s point about the plural “heavens” in Genesis and elsewhere, indicating multiple celestial realms.
    • “Ancient Jewish writers are accustomed to reckon three heavens” / “Apostle Paul speaks of his being ‘caught up into the third heaven’”: Historical and biblical references (2 Corinthians 12:2) to the concept of multiple heavens, with the “third heaven” being God’s immediate dwelling.
    • “Omnipresent Spirit, who pervades and fills the whole universe”: Emphasizes God’s immanence.
    • “Lord sitteth upon his throne, surrounded by angels and archangels, and by all his flaming ministers”: Kept the vivid biblical imagery of God’s heavenly court.

    The New Creation “Behold, I make all things new.” – Revelation 21:5

    1. We cannot think that this heaven [the third heaven, God’s immediate dwelling] will undergo any change, any more than its Great Inhabitant. Surely this palace of the Most High was the same from eternity, and will be, world without end. Only the inferior heavens are liable to change; the highest of which we usually call the starry heaven. This, Saint Peter informs us, “is reserved for fire, against the day of judgment and destruction of ungodly men.” In that day, “being on fire,” it shall, first, “shrivel as a parchment scroll”; then it shall “be dissolved, and shall pass away with a great noise”; lastly, it shall “flee from the face of Him who sits on the throne, and there shall be found no place for it.”
    2. At the same time, “the stars shall fall from heaven“; the secret chain being broken which had retained them in their various orbits from the foundation of the world. Meanwhile, the lower or sublunary heaven [the atmosphere of Earth], with the elements (or principles that compose it), “shall melt with fervent heat”; while “the earth with the works that are therein, shall be burned up.” This is the introduction to a far nobler state of things, such as it has not yet entered into the heart of humanity to conceive—the universal restoration, which is to succeed the universal destruction. For “we look,” says the Apostle, “for new heavens and a new earth, in which righteousness dwells” (2 Peter 3:7).
    3. One considerable difference there will undoubtedly be in the starry heaven when it is created anew: There will be no blazing stars, no comets there. Whether those horrifying, eccentric orbs are half-formed planets in a chaotic state (I speak on the assumption of a plurality of worlds); or such as have undergone their general conflagration [fiery destruction], they will certainly have no place in the new heaven, where all will be exact order and harmony. There may be many other differences between the heaven that now exists and that which will exist after the renovation; but they are beyond our understanding: We must leave eternity to explain them.
    4. We may more easily conceive the changes which will be brought about in the lower heaven, in the region of the air. It will be no more torn by hurricanes, or agitated by furious storms, or destructive tempests. Harmful or terrifying meteors will have no more place therein. We shall have no more occasion to say,There like a trumpet, loud and strong, Thy thunder shakes our coast; While the red lightnings wave along, The banners of thy host!No: All will be then light, fair, serene; a vivid picture of the eternal day.
    5. All the elements (taking that word in the common sense, for the principles of which all natural beings are compounded) will be new indeed; entirely changed as to their qualities, although not as to their nature. Fire is at present the general destroyer of all things under the sun; dissolving all things that come within the sphere of its action, and reducing them to their primitive atoms. But no sooner will it have performed its last great office of destroying the heavens and the earth (whether you mean thereby one system only, or the whole fabric of the universe; the difference between one and millions of worlds being nothing before the great Creator); when, I say, it has done this, the destructions wrought by fire will come to a perpetual end. It will destroy no more; it will consume no more; it will forget its power to burn—which it possesses only during the present state of things—and be as harmless in the new heavens and earth as it is now in the bodies of people and other animals, and the substance of trees and flowers; in all which (as recent experiments show) large quantities of ethereal fire are lodged; if it be not rather an essential component part of every material being under the sun. But it will probably retain its vivifying power, though stripped of its power to destroy.

    Notes on Translation Choices:

    • 6: “Inferior heavens”: Refers to the physical heavens, distinct from the “third heaven” (God’s dwelling) discussed in the previous section.
    • “Starry heaven”: Refers to the celestial sphere with stars.
    • “Reserved unto fire, against the day of judgment and destruction of ungodly men”: Kept as a direct biblical quote (2 Peter 3:7), describing the fiery end of the current heavens.
    • “Shrivel as a parchment scroll” / “be dissolved, and shall pass away with a great noise” / “flee from the face of Him that sitteth on the throne, and there shall be found no place for it”: Kept as vivid biblical descriptions of destruction (Revelation 6:14; 2 Peter 3:10).
    • 7: “Stars shall fall from heaven”: Kept as a direct biblical quote (Matthew 24:29, Mark 13:25).
    • “Secret chain”: Refers to the gravitational forces understood in Wesley’s time (after Newton).
    • “Lower or sublunary heaven”: Refers to the Earth’s atmosphere.
    • “Elements… shall melt with fervent heat” / “the earth with the works that are therein, shall be burned up”: Kept as direct biblical quotes (2 Peter 3:10).
    • “Universal restoration, which is to succeed the universal destruction”: This is a key theological concept for Wesley, emphasizing the renewal that follows destruction.
    • “New heavens and a new earth, wherein dwelleth righteousness”: Kept as a direct biblical quote (2 Peter 3:13).
    • 8: “Blazing stars, no comets there”: Reflects 18th-century astronomical understanding and fears associated with comets.
    • “Half-formed planets, in a chaotic state (I speak on the supposition of a plurality of worlds)”: This shows Wesley engaging with contemporary scientific theories, including the idea of other inhabited planets.
    • “General conflagration”: Refers to the predicted fiery destruction of the universe.
    • “Leave eternity to explain them”: A humble acknowledgment of human limits.
    • 9: “Lower heaven, in the region of the air”: Refers to the Earth’s atmosphere.
    • “Hurricanes, or agitated by furious storms, or destructive tempests” / “Pernicious or terrifying meteors”: Examples of atmospheric disturbances that will cease.
    • Poetry: The stanza is from Charles Wesley’s hymn “He comes! he comes! the Judge severe!” and is retained in its original poetic form. “Thy” changed to “Your” for consistency with the rest of the prose.
    • “Lively picture of the eternal day”: Describes the transformed atmosphere.
    • 10: “Elements (taking that word in the common sense, for the principles of which all natural beings are compounded)”: Wesley clarifies his use of “elements” in the Newtonian sense (fundamental components of matter).
    • “Fire is at present the general destroyer”: Refers to fire’s role in the current world.
    • “Primitive atoms”: Reflects contemporary atomic theory.
    • “Last great office of destroying the heavens and the earth”: Refers to its eschatological role.
    • “Difference between one and millions of worlds being nothing before the great Creator”: Reiterates God’s immense power.
    • “Forget its power to burn”: Personification of fire’s transformation.
    • “Bodies of men and other animals, and the substance of trees and flowers; in all which (as late experiments show) large quantities of ethereal fire are lodged”: Wesley references contemporary scientific (alchemical/pneumatic) theories about “ethereal fire” or “phlogiston” as a vital component within matter.
    • “Vivifying power, though divested of its power to destroy”: Speculation on fire’s transformed positive role.

    The New Creation “Behold, I make all things new.” – Revelation 21:5

    1. It has been already observed that the calm, placid air will be no more disturbed by storms and tempests. There will be no more meteors, with their horrifying glare, frightening the poor children of humanity. May we not add (though at first it may sound like a paradox) that there will be no more rain? It is observable that there was none in Paradise; a circumstance which Moses particularly mentions (Genesis 2:5-6): “The Lord God had not caused it to rain upon the earth.—But there went up a mist from the earth,” which then covered the abyss of waters, “and watered the whole face of the ground,” with moisture sufficient for all the purposes of vegetation. We have every reason to believe that the case will be the same when Paradise is restored. Consequently, there will be no more clouds or fogs; but one bright, refulgent day. Much less will there be any poisonous dampness or pestilential blasts. There will be no Sirocco in Italy; no parching or suffocating winds in Arabia; no keen north-east winds in our own country,Shattering the graceful locks of yon fair trees;but only pleasing, healthful breezes,Fanning the earth with odoriferous wings.
    2. But what change will the element of water undergo when all things are made new! It will be, in every part of the world, clear and limpid; pure from all unpleasing or unhealthy mixtures; rising here and there in crystal fountains, to refresh and adorn the earth “with liquid lapse of murmuring stream.” For, undoubtedly, as there were in Paradise, there will be various rivers gently gliding along, for the use and pleasure of both humanity and beast. But the inspired writer has expressly declared, “there will be no more sea” (Revelation 21:1). We have every reason to believe that at the beginning of the world, when God said, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear” (Genesis 1:9), the dry land spread over the face of the water, and covered it on every side. And so it seems to have done until, in order to the general deluge which God had determined to bring upon the earth at once, “the windows of heaven were opened, and the fountains of the great deep broken up.” But the sea will then retire within its primitive bounds, and appear on the surface of the earth no more. For, indeed, there will be no more need of the sea. For either, as the ancient Poet [Virgil] supposes,Omnis feret omnia tellus, — every part of the earth will naturally produce whatever its inhabitants want — or all humanity will procure what the whole earth affords by a much easier and readier conveyance. For all the inhabitants of the earth, our Lord informs us, will then be isaggeloi—equal to angels; on a level with them in swiftness, as well as strength; so that they can, quick as thought, transport themselves, or whatever they want, from one side of the globe to the other.
    3. But it seems, a greater change will be brought about in the earth, than even in the air and water. Not that I can believe that wonderful discovery of Jacob Behmen, which many so eagerly contend for: that the earth itself, with all its furniture and inhabitants, will then be transparent as glass. There does not seem to be the least foundation for this, either in Scripture or reason. Surely not in Scripture: I know not one text in the Old or New Testament which affirms any such thing. Certainly it cannot be inferred from that text in Revelation (Revelation 4:6): “And before the throne there was a sea of glass, like unto crystal.” And yet, if I am not mistaken, this is the chief, if not the only Scripture which has been urged in favor of this opinion! Neither can I conceive that it has any foundation in reason. It has indeed been warmly alleged that all things would be far more beautiful if they were quite transparent. But I cannot understand this: Indeed, I believe quite the contrary. Suppose every part of a human body were made transparent as crystal, would it appear more beautiful than it does now? No, rather it would shock us beyond measure. The surface of the body, and in particular “the human face divine,” is undoubtedly one of the most beautiful objects that can be found under heaven; but could you look through the rosy cheek, the smooth, fair forehead, or the rising bosom, and distinctly see all that lies within, you would turn away from it with loathing and horror!
    4. Let us next take a view of those changes which we may reasonably suppose will then take place in the earth. It will no more be bound up with intense cold, nor parched up with extreme heat; but will have such a temperature as will be most conducive to its fruitfulness. If, in order to punish its inhabitants, God did of oldBid his angels turn askance This oblique lobe,thereby occasioning violent cold on one part, and violent heat on the other; He will, undoubtedly, then order them to restore it to its original position: So that there will be a final end, on the one hand, of the burning heat which makes some parts of it scarcely habitable; and, on the other ofThe rage of Arctos and eternal frost.
    5. And it will then contain no jarring or destructive principles within its own bosom. It will no more have any of those violent convulsions in its own depths. It will no more be shaken or torn apart by the impetuous force of earthquakes; and will, therefore, need neither Vesuvius nor Etna, nor any burning mountains to prevent them. There will be no more horrifying rocks or frightful precipices; no wild deserts, or barren sands; no impassable swamps, or unfruitful bogs, to swallow up the unwary traveler. There will, doubtless, be inequalities on the surface of the earth, which are not blemishes, but beauties. For though I will not affirm thatEarth hath this variety from heaven, Of pleasure situate in hill and dale;yet I cannot think gently-rising hills will be any defect, but an ornament, of the new-made earth. And doubtless we shall then likewise have occasion to say, —Lo, there his wondrous skill arrays The fields in cheerful green! A thousand herbs his hand displays, A thousand flowers between!

    Notes on Translation Choices:

    • 11: “Horrid glare, affrighting”: Modernized to “horrifying glare, frightening.”
    • “May we not add… that there will be no more rain?”: Wesley’s interesting speculation, based on Genesis 2:5-6 and the return to a paradisiacal state.
    • “Abyss of waters”: Refers to the underground water source in Genesis.
    • “Refulgent”: Kept, as it’s a powerful word for shining brightly.
    • “Poisonous damps, or pestilential blasts”: Refers to unhealthy airs or diseases.
    • “Sirocco” / “parching or suffocating winds in Arabia” / “keen north-east winds”: Specific examples of harsh weather, retained for historical context.
    • Poetry: The two poetic stanzas are retained in their original form. These are from John Milton’s Paradise Lost, reflecting Wesley’s literary engagement.
    • 12: “Clear and limpid; pure from all unpleasing or unhealthful mixtures”: Describes the purified water.
    • “Liquid lapse of murmuring stream”: Poetic phrase, kept.
    • “No more sea” (Revelation 21:1): Wesley takes this literally and offers a theory for how it might be fulfilled, referencing the original creation (Genesis 1:9) and the flood.
    • Virgil Quote: Omnis feret omnia tellus: Retained the Latin, followed by Wesley’s translation. This classical quote supports the idea of the earth spontaneously producing all needs.
    • isaggeloi—equal to angels”: Retained the Greek and Wesley’s translation, from Luke 20:36, emphasizing the elevated state of resurrected humans.
    • “Quick as thought”: Kept, emphasizing swiftness.
    • 13: “Jacob Behmen”: Jacob Boehme (1575–1624), a German Christian mystic whose teachings were influential in some Pietist circles. Wesley explicitly rejects Boehme’s speculative idea of a transparent earth.
    • “Transparent as glass”: The specific belief being critiqued.
    • Revelation 4:6 (“sea of glass”): Wesley dismisses this as support for Boehme’s idea.
    • “Human face divine”: Kept as a poetic phrase.
    • Wesley’s counter-argument on transparency: His vivid illustration of a transparent human body is retained to show why he finds the idea aesthetically unappealing.
    • 14: “Intense cold” / “extreme heat”: Describes the current temperature extremes.
    • “Bid his angels turn askance / This oblique lobe”: A poetic allusion, likely from Milton, referring to the tilting of the Earth’s axis (causing seasons and climate zones) perhaps as a result of the Fall or judgment. Wesley believes it will be restored to an “original position” for a perfect temperature.
    • “The rage of Arctos and eternal frost”: Another poetic allusion (likely Milton) for extreme cold.
    • 15: “No jarring or destructive principles within its own bosom”: Refers to internal geological forces.
    • “Violent convulsions in its own bowels” / “earthquakes” / “Vesuvius nor Etna, nor any burning mountains”: Specific examples of geological activity that will cease, implying a perfectly stable earth.
    • “Horrid rocks or frightful precipices; no wild deserts, or barren sands; no impassable morasses, or unfruitful bogs”: Examples of challenging terrain that will be removed.
    • “Inequalities on the surface of the earth, which are not blemishes, but beauties”: Wesley explicitly states that some natural variations will remain and be beautiful.
    • Poetry: The three poetic stanzas are retained in their original form. The first is a rhetorical question that he doesn’t affirm, the latter two express positive visions of the new Earth’s landscape. The last one is likely from a hymn.

    The New Creation: Earth, Animals, and Humanity Renewed

    1. And what will the general produce of the earth be? Not thorns, briers, or thistles; not any useless or foul weed; not any poisonous, harmful, or unpleasant plant; but every one that can be beneficial, in any way, either to our use or pleasure. How far beyond all that the most vivid imagination is now able to conceive! We shall no longer regret the loss of the terrestrial Paradise, or sigh at that well-crafted description by our great Poet [John Milton]:Then shall this mount Of Paradise, by might of waves, be moved Out of his place, pushed by the horned flood, With all its verdure spoiled and trees adrift, Down the great river to the opening gulf, And there take root, an island salt and bare!For all the earth shall then be a more beautiful Paradise than Adam ever saw.
    2. Such will be the state of the new earth with regard to its lesser, inanimate parts. But great as this change will be, it is little, it is nothing, in comparison of that which will then take place throughout all animated nature. In the living part of creation were seen the most deplorable effects of Adam’s rebellion. The whole animated creation—whatever has life, from the largest leviathan to the smallest mite—was thereby made subject to a futility that inanimate creatures could not experience. They were made subject to that cruel monster, DEATH, the conqueror of all that breathe. They were made subject to its forerunner, pain, in its ten thousand forms; although “God made not death, neither has He pleasure in the death of any living thing.” How many millions of creatures in the sea, in the air, and on every part of the earth, can now only preserve their own lives by taking away the lives of others; by tearing in pieces and devouring their poor, innocent, unresisting fellow-creatures! What a miserable fate for such countless multitudes, who, insignificant as they seem, are the offspring of one common Father; the creatures of the same God of love! It is probable not only two-thirds of the animal creation, but ninety-nine parts out of a hundred, are under a necessity of destroying others in order to preserve their own life! But it shall not always be so. He who sits upon the throne will soon change the face of all things, and give a clear proof to all His creatures that “His mercy is over all His works.” The horrifying state of things that currently exists will soon be at an end. On the new earth, no creature will kill, or hurt, or give pain to any other. The scorpion will have no poisonous sting; the adder, no venomous teeth. The lion will have no claws to tear the lamb; no teeth to grind his flesh and bones. No, no creature, no beast, bird, or fish, will have any inclination to hurt any other; for cruelty will be far away, and savageness and fierceness be forgotten. So that violence shall be heard no more, neither wasting nor destruction seen on the face of the earth. “The wolf shall dwell with the lamb” (the words may be literally as well as figuratively understood), “and the leopard shall lie down with the kid: They shall not hurt or destroy,” from the rising up of the sun, to the going down of the same.
    3. But the most glorious of all will be the change which then will take place on the poor, sinful, miserable children of humanity. These had fallen in many respects, both from a greater height and into a lower depth, than any other part of creation. But they shall “hear a great voice out of heaven, saying, ‘Behold, the tabernacle of God is with men: And He will dwell with them, and they shall be His people, and God Himself shall be their God.’” (Revelation 21:3, 4). Hence will arise an unmixed state of holiness and happiness far superior to that which Adam enjoyed in Paradise. In how beautiful a manner is this described by the Apostle: “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: For the former things are done away!” As there will be no more death, and no more pain or sickness leading to it; as there will be no more grieving for, or parting with, friends; so there will be no more sorrow or crying. No, but there will be a greater deliverance than all this; for there will be no more sin. And, to crown all, there will be a deep, an intimate, an uninterrupted union with God; a constant communion with the Father and His Son Jesus Christ, through the Spirit; a continual enjoyment of the Three-One God, and of all the creatures in Him!

    Notes on Translation Choices:

    • Sermon Title: “The New Creation” is kept.
    • 16: “Foul weed” for “fetid weed”: More common modern term.
    • “Conducive, in anywise, either to our use or pleasure”: Modernized slightly to “beneficial, in any way, either to our use or pleasure.”
    • Milton Quote: The excerpt from John Milton’s Paradise Lost is retained in its original poetic form. Wesley uses this to contrast the sadness of a lost paradise with the glory of the new Earth.
    • 17: “Meaner, the inanimate, parts”: Refers to the less complex, non-living parts of creation.
    • “Animated nature”: Refers to all living creatures.
    • “Adam’s apostasy”: Refers to Adam’s rebellion/fall.
    • “Leviathan to the smallest mite”: Illustrates the full range of animal life.
    • “Subject to such vanity”: Kept as a direct biblical allusion (Romans 8:20).
    • “Fell monster, DEATH”: Strong personification of death.
    • “God made not death, neither hath he pleasure in the death of any living”: Kept as a direct biblical allusion (Wisdom of Solomon 1:13).
    • “Horrid state of things which at present obtains”: Modernized “obtains” to “exists.”
    • “No creature will kill, or hurt, or give pain to any other”: This is a direct statement of the radical transformation of the animal kingdom, going beyond mere metaphor.
    • “Scorpion will have no poisonous sting; the adder, no venomous teeth… The lion will have no claws to tear the lamb”: Wesley provides concrete examples of the removal of harm from animals.
    • “Wolf shall dwell with the lamb… and the leopard shall lie down with the kid: They shall not hurt or destroy”: Kept as a direct biblical quote/allusion (Isaiah 11:6-9), explicitly noting Wesley’s emphasis that it can be understood literally.
    • 18: “Children of humanity”: General term for humans.
    • “Fallen in many respects, as from a greater height, so into a lower depth”: Emphasizes the unique severity of humanity’s fall.
    • Revelation 21:3-4: This is a core text for the new heavens and new earth, and the lengthy quote is retained to capture the full scope of God’s dwelling with humanity, removal of suffering, and absence of death.
    • “Sickness preparatory thereto”: Clarified.
    • “Grieving for, or parting with, friends”: Specific examples of sorrow removed.
    • “Greater deliverance than all this; for there will be no more sin”: This highlights the ultimate victory.
    • “Deep, an intimate, an uninterrupted union with God; a constant communion with the Father and his Son Jesus Christ, through the Spirit; a continual enjoyment of the Three-One God, and of all the creatures in him!”: This comprehensive description of resurrected life in perfect communion is central to Wesley’s vision of future glory.

    (Featured image generated by Jetpack AI.)

  • John Wesley, Sermon 63, The General Spread of the Gospel

    John Wesley, Sermon 63, The General Spread of the Gospel

    This is translated into modern English by Gemini AI, according to my prompts. Note that updates on terminology, especially including references to people groups and faiths that would not be considered courteous today are updated, and mentioned in the notes. This is done in accordance with my prompts and I take responsibility for the use of language. You can find the original sermon on ResourceUMC.org.

    Note that this is divided into sections, and following each section there are comments on the updating of the language. Bold text indicates that there is a related note and is not used for emphasis. I invite readers to check the accuracy of this work, as this is experimental use of AI, at least from my point of view.

    The General Spread of the Gospel

    “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. What a state the world is in at present! How does darkness—intellectual darkness, ignorance, along with the vice and misery that accompany it—cover the face of the Earth! From the precise inquiry made with tireless effort by our brilliant countryman, Mr. Brerewood (who himself traveled over a great part of the known world to form a more exact judgment), supposing the world to be divided into thirty parts, nineteen of them are professed non-Christian peoples, as ignorant of Christ as if He had never come into the world. Six of the remaining parts are professed Muslims. So that only five out of thirty are even nominally Christians!
    2. And let it be remembered that since this calculation was made, many new nations have been discovered—countless islands, particularly in the South Sea, large and well-inhabited. But by whom? By non-Christian peoples of the lowest sort; many of them inferior to the beasts of the field. Whether they eat people or not (which indeed I cannot find sufficient ground to believe), they certainly kill all who fall into their hands. They are, therefore, more savage than lions, who kill no more creatures than are necessary to satisfy their present hunger. See the real dignity of human nature! Here it appears in its genuine purity, not polluted either by those “general corruptors, kings,” or by the least hint of religion! What will Abbé Raynal (that determined enemy to monarchy and revelation) say to this?
    3. Only a little, and but a little, above the non-Christian peoples in religion are the Muslims. But how far and wide has this miserable delusion spread over the face of the Earth! So much so that the Muslims are considerably more numerous (as six to five) than Christians. And by all accounts that have any claim to authenticity, these are also, in general, as utterly strangers to all true religion as their four-footed brethren; as devoid of mercy as lions and tigers; as much given up to brutal lusts as bulls or goats. So that they are in truth a disgrace to human nature and a plague to all that are under their iron yoke.
    4. It is true, a celebrated writer (Lady Mary Wortley Montagu) gives a very different character of them. With the finest flow of words, in the most elegant language, she labors to “wash the Ethiopian white.” She represents them as many degrees above Christians; as some of the most amiable people in the world; as possessed of all the social virtues; as some of the most accomplished of people. But I can in no way accept her report; I cannot rely upon her authority. I believe those around her had just as much religion as their admirer had when she was admitted into the inner parts of the Grand Seignior’s seraglio. Therefore, despite all that such a witness does or can say in their favor, I believe the Turks in general are little, if at all, better than the generality of the non-Christian peoples.
    5. And little, if at all, better than the Turks, are the Christians in the Turkish dominions; even the best of them; those that live in the Morea, or are scattered throughout Asia. The more numerous bodies of Georgian, Circassian, Mengrelian Christians are a proverb of reproach to the Turks themselves; not only for their deplorable ignorance, but for their total, stupid, barbarous irreligion.
    6. From the most authentic accounts we can obtain of the Southern Christians, those in Abyssinia, and of the Northern Churches, under the jurisdiction of the Patriarch of Moscow, we have reason to fear they are much in the same condition, both with regard to knowledge and religion, as those in Turkey. Or if those in Abyssinia are more civilized and have a larger share of knowledge, yet they do not appear to have any more religion than either the Muslims or non-Christian peoples.

    Notes on Translation Choices:

    • Isaiah 11:9 Quote: Modernized the biblical language slightly.
    • “Mr. Brerewood”: Edward Brerewood (1565–1613), an English mathematician and antiquary, known for his work “Enquiries Touching the Diversity of Languages and Religions Through the Chief Parts of the World.” Wesley is referencing his statistical claims about global religious demographics.
    • “Heathens”: Consistent with our agreed-upon approach, this term has been translated to “non-Christian peoples” to avoid potentially offensive connotations while accurately reflecting Wesley’s distinction for those outside Abrahamic faiths in his context.
    • “Mahometans”: Consistent with our agreed-upon approach, this term has been translated to “Muslims.” “Mahometans” was Wesley’s contemporary term but is now considered outdated and potentially offensive as it implies worship of Muhammad rather than Allah.
    • “Basest sort” / “inferior to the beasts of the field” / “more savage than lions”: These are Wesley’s very strong, judgmental words, reflecting contemporary European views of certain indigenous peoples. They are retained to accurately reflect Wesley’s historical text, however, they represent a problematic colonial perspective from his era.
    • “Abbe Raynal”: Guillaume Thomas François Raynal (1713–1796), a French writer, philosopher, and critic of colonialism and organized religion. Wesley is likely referring to Raynal’s arguments about the “noble savage” or the inherent goodness of humanity uncorrupted by European society/monarchy/religion. Wesley here implies that these “savages” prove Raynal wrong.
    • “Lady Mary Wortley Montagu”: An English writer, poet, and traveler (1689–1762), known for her “Turkish Embassy Letters” where she described Ottoman society in a surprisingly favorable light for her time, challenging many Western prejudices. Wesley expresses skepticism about her account.
    • “Wash the Aethiop white”: A proverb (referencing Jeremiah 13:23) meaning to attempt the impossible, to change something fundamentally unchangeable, used by Wesley to dismiss Montagu’s positive portrayal.
    • “Grand Seignior’s seraglio”: Refers to the Ottoman Sultan’s palace harem, a place of exotic fascination and often misrepresentation in European literature. Wesley uses it to cast doubt on Lady Montagu’s perspective, implying her views are influenced by the environment she observed.
    • “Turks”: Used by Wesley to refer broadly to the Ottoman Empire and its dominant population, who were Muslim.
    • “Morea” / “Georgian, Circassian, Mengrelian Christians”: Specific geographic and ethnic groups of Christians living under Ottoman or Russian influence, often viewed as nominal Christians due to their isolation and lack of reformation. Wesley uses them to further illustrate the decay even within nominally Christian populations.

    The General Spread of the Gospel “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. The Western Churches seem to have the pre-eminence over all these in many respects. They have abundantly more knowledge; they have more biblical and more rational ways of worship. Yet two-thirds of them are still involved in the corruptions of the Roman Church; and most of these are entirely unacquainted with either the theory or practice of religion. And as to those who are called Protestants, or Reformed, what acquaintance with it have they? Put Catholics and Protestants, French and English together, the majority of one and of the other nation; and what kind of Christians are they? Are they “holy as He who has called them is holy?” Are they filled with “righteousness, and peace, and joy in the Holy Spirit?” Is there “that mind in them which was also in Christ Jesus?” And do they “walk as Christ also walked?” No, they are as far from it as hell is from heaven!
    2. Such is the present state of humanity in all parts of the world! But how astonishing is this, if there is a God in heaven, and if His eyes are over all the earth! Can He despise the work of His own hand? Surely this is one of the greatest mysteries under heaven! How is it possible to reconcile this with either the wisdom or goodness of God? And what can give peace to a thoughtful mind under so melancholy a prospect? What but the consideration that things will not always be so; that another scene will soon be opened? God will be jealous of His honor: He will arise and maintain His own cause. He will judge the prince of this world and strip him of his usurped dominion. He will give His Son “the nations for His inheritance, and the uttermost parts of the earth for His possession.” “The earth shall be filled with the knowledge of the Lord, as the waters cover the sea.” The loving knowledge of God, producing consistent, uninterrupted holiness and happiness, shall cover the earth; it shall fill every human soul.
    3. “Impossible,” some people will say, “yes, the greatest of all impossibilities, that we should see a Christian world, yes, a Christian nation, or city! How can these things be?” On one supposition, indeed, not only all impossibility but all difficulty vanishes. Only suppose the Almighty to act irresistibly, and the thing is done; yes, with just the same ease as when “God said, ‘Let there be light’; and there was light.” But then, humanity would be human no longer; their innermost nature would be changed. They would no longer be a moral agent, any more than the sun or the wind, as they would no longer be endowed with liberty—a power of choosing, or self-determination. Consequently, they would no longer be capable of virtue or vice, of reward or punishment.
    4. But setting aside this clumsy way of cutting the knot which we are not able to untie, how can all people be made holy and happy while they continue human? While they still enjoy both the understanding, the affections, and the liberty which are essential to a moral agent? There seems to be a plain, simple way of removing this difficulty, without entangling ourselves in any subtle, metaphysical arguments. As God is one, so the work of God is uniform in all ages. May we not then conceive how He will work on the souls of people in times to come by considering how He does work now, and how He has worked in times past?
    5. Take one instance of this, and such an instance as you cannot easily be deceived by. You know how God worked in your own soul when He first enabled you to say, “The life I now live, I live by faith in the Son of God, who loved me and gave Himself for me.” He did not take away your understanding; but enlightened and strengthened it. He did not destroy any of your affections; rather, they were more vigorous than before. Least of all did He take away your liberty—your power of choosing good or evil. He did not force you; but, being assisted by His grace, you, like Mary, chose the better part. Just so has He assisted five in one house to make that happy choice; fifty or five hundred in one city; and many thousands in a nation—without depriving any of them of that liberty which is essential to a moral agent.
    6. Not that I deny that there are exempt cases, where The overwhelming power of saving grace does, for a time, work as irresistibly as lightning falling from heaven. But I speak of God’s general manner of working, of which I have known countless instances—perhaps more within the last fifty years than anyone in England or in Europe. And with regard even to these exempt cases; although God does work irresistibly for the time, yet I do not believe there is any human soul in which God works irresistibly at all times. No, I am fully persuaded there is not. I am persuaded there are no people living who have not many times “resisted the Holy Spirit” and made void “the counsel of God against themselves.” Yes, I am persuaded every child of God has had, at some time, “life and death set before him,” eternal life and eternal death; and has in himself the deciding voice. So true is that well-known saying of Saint Augustine (one of the noblest he ever uttered): Qui fecit nos sine nobis, non salvabit nos sine nobis: “He that made us without ourselves will not save us without ourselves.” Now, in the same manner as God has converted so many to Himself without destroying their liberty, He can undoubtedly convert whole nations, or the whole world; and it is as easy for Him to convert a world as one individual soul.

    Notes on Translation Choices:

    • 7: “Western Churches”: Refers to the Christian denominations predominantly in Western Europe (including Protestant and Catholic).
    • “Corruptions of the Church of Rome”: Reflects Wesley’s Protestant stance and criticisms of Roman Catholicism.
    • “Papists and Protestants, French and English together”: Wesley’s direct comparison of nominal Christians across denominational and national lines.
    • “Holy as He that hath called them is holy?” / “righteousness, and peace, and joy in the Holy Ghost?” / “that mind in them which was also in Christ Jesus?” / “walk as Christ also walked?”: Kept as direct biblical allusions/quotes representing criteria for true Christianity (1 Peter 1:15; Romans 14:17; Philippians 2:5; 1 John 2:6).
    • “As far from it as hell is from heaven!”: Wesley’s strong, condemning rhetoric.
    • 8: “Astonishing is this, if there is a God in heaven”: Expresses the apparent contradiction of widespread unholiness given God’s existence.
    • “Despise the work of his own hand?”: Kept, highlighting God’s care for humanity.
    • “Prince of this world”: Kept as a biblical term for Satan.
    • “Nations for His inheritance, and the uttermost parts of the earth for His possession”: Kept as a direct biblical quote (Psalm 2:8). “Heathen” changed to “nations” for consistency with earlier choices.
    • “The earth shall be filled with the knowledge of the Lord, as the waters cover the sea”: Kept as a direct biblical quote (Isaiah 11:9, Habakkuk 2:14), which is also the sermon’s text.
    • 9: “Christian world… Christian nation, or city! How can these things be?”: Highlights the widespread skepticism about a truly transformed world.
    • “Suppose the Almighty to act irresistibly”: Wesley introduces and then rejects the idea of God forcing conversion.
    • “God said, ‘Let there be light; and there was light’”: Kept as a direct biblical quote (Genesis 1:3).
    • “Man would be man no longer… no longer a moral agent… not endued with liberty”: Emphasizes Wesley’s commitment to human free will as essential to moral agency, and his rejection of predestinarian views that would negate it.
    • 10: “Clumsy way of cutting the knot which we are not able to untie”: Wesley’s vivid metaphor for avoiding genuine theological struggle by resorting to what he sees as an unsatisfactory explanation.
    • “Subtile, metaphysical disquisitions”: Refers to complex philosophical debates.
    • “God is One, so the work of God is uniform in all ages”: A key principle for Wesley, allowing him to draw parallels between past, present, and future workings of God.
    • 11: “The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me”: Kept as a direct biblical quote (Galatians 2:20) and a common testimony for Methodists.
    • “Assisted by his grace, you, like Mary, chose the better part”: Refers to Luke 10:42, emphasizing cooperation with grace.
    • “Without depriving any of them of that liberty which is essential to a moral agent”: Reiterates his core theological commitment.
    • 12: “Exempt cases”: Refers to instances of powerful, immediate conversion.
    • Poetry: The Charles Wesley hymn stanza is retained in its original form. “O’erwhelming power” is bolded for emphasis.
    • “God’s general manner of working”: Contrasts with the “exempt cases.”
    • “Resisted the Holy Ghost” / “made void the counsel of God against themselves”: Kept as direct biblical quotes (Acts 7:51, Luke 7:30), supporting the idea of resistible grace.
    • “Life and death set before him”: Kept as a direct biblical allusion (Deuteronomy 30:19).
    • “Has in himself the casting voice”: A powerful metaphor for individual choice.
    • St. Augustine quote: Qui fecit nos sine nobis, non salvabit nos sine nobis: Retained the Latin and Wesley’s translation, as this quote is a famous statement supporting human cooperation with grace, often cited by Wesley.
    • “Convert whole nations, or the whole world; and it is as easy to him to convert a world, as one individual soul”: Reaffirms the possibility of global conversion based on God’s power and consistent method.

    The General Spread of the Gospel “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. Generally, when these truths—justification by faith in particular—were declared in any large town, after a few days or weeks, a sudden, powerful, and impetuous force came upon the great congregation—not in a hidden corner, but prominently in London, Bristol, Newcastle-upon-Tyne, in particular—which,Like mighty wind or torrent fierce, Did then opposers all o’er-run.And this frequently continued, with shorter or longer intervals, for several weeks or months. But it gradually subsided, and then the work of God was carried on by gentle degrees; while that Spirit, in watering the seed that had been sown, in confirming and strengthening those who had believed,Deigned his influence to infuse, Secret, refreshing as the silent dews.And this difference in His usual manner of working was observable not only in Great Britain and Ireland, but in every part of America, from South to North, wherever the word of God came with power.
    2. Is it not then highly probable that God will carry on His work in the same manner as He has begun? That He will carry it on, I cannot doubt; however Luther may affirm that a revival of religion never lasts above a generation—that is, thirty years (whereas the present revival has already continued over fifty); or however prophets of doom may say, “All will be at an end when the first leaders are removed.” There will then, very probably, be a great shaking; but I cannot bring myself to believe that God has performed so glorious a work only to let it sink and die away in a few years. No: I trust this is only the beginning of a far greater work; the dawn of “the latter day glory.”
    3. And is it not probable, I say, that He will carry it on in the same manner as He has begun? At the first breaking out of this work in this or that place, there may be a shower, a torrent of grace; and so at some other particular seasons, which “the Father has reserved in His own power.” But in general, it seems, the kingdom of God will not “come with observation” [meaning: with outward display or spectacle]; but will silently increase, wherever it is set up, and spread from heart to heart, from house to house, from town to town, from one kingdom to another. May it not spread, first, through the remaining provinces [of England]; then, through the islands of North America; and, at the same time, from England to Holland, where there is already a blessed work in Utrecht, Haarlem, and many other cities? Probably it will spread from these to the Protestants in France, to those in Germany, and those in Switzerland; then to Sweden, Denmark, Russia, and all the other Protestant nations in Europe.
    4. May we not suppose that the same “leaven of pure and undefiled religion,” of experiential knowledge and love of God, of inward and outward holiness, will afterwards spread to the Roman Catholics in Great Britain, Ireland, Holland; in Germany, France, Switzerland; and in all other countries where Catholics and Protestants live intermixed and familiarly converse with each other? Will it not then be easy for the wisdom of God to make a way for religion, in the life and power thereof, into those countries that are predominantly Catholic; such as Italy, Spain, Portugal? And may it not be gradually diffused from there to all who claim the name of Christ, in the various provinces of Turkey, in Abyssinia, yes, and in the remotest parts, not only of Europe, but of Asia, Africa, and America?

    Notes on Translation Choices:

    • 15: “Violent and impetuous power”: Wesley refers here to the early manifestations of the Methodist revival, which sometimes involved dramatic physical reactions and intense spiritual conviction among the congregations.
    • Poetry: The two poetic stanzas are retained in their original form. These are from Charles Wesley’s hymns, common in Methodist worship.
    • “Graceful power” vs. “gentle degrees”: Wesley contrasts the initial powerful outpouring with the subsequent, more gradual spread of the work.
    • “Difference in his usual manner of working”: Reflects Wesley’s observation of God’s varied methods in revival.
    • 16: Luther’s affirmation about revivals: Wesley directly challenges Luther’s supposed pessimism about the longevity of religious revivals, asserting that the Methodist revival (then over 50 years old) proves otherwise.
    • “Prophets of evil”: Those who predict the downfall of the revival.
    • “Great shaking”: A biblical phrase for significant upheaval.
    • “Latter day glory”: A theological term referring to a period of great spiritual outpouring and widespread righteousness before Christ’s final return.
    • 17: “Shower, a torrent of grace”: Again, vivid imagery for revival’s beginnings.
    • “The Father has reserved in his own power”: Kept as a direct biblical allusion (Acts 1:7).
    • “Kingdom of God will not ‘come with observation’”: Kept as a direct biblical quote (Luke 17:20), referring to the silent, internal growth of the kingdom.
    • Geographical Expansion: Wesley lays out a specific, sequential vision for the spread of Methodism/Gospel:
      • “Remaining provinces”: Of England.
      • “Isles of North America”: Refers to his extensive work and connections in the American colonies/new states.
      • Holland (Utrecht, Haarlem): Wesley specifically mentions places where Methodism was gaining traction.
      • Protestant nations in Europe: His hope for a broader Protestant revival.
    • 18: “Leaven of pure and undefiled religion”: Kept as a biblical metaphor (Matthew 13:33).
    • “Experiential knowledge and love of God, of inward and outward holiness”: Key Wesleyan theological tenets.
    • “Roman Catholics”: Used this modern term instead of “Papists” (which Wesley uses) for sensitivity, as previously agreed.
    • “Live intermixed and familiarly converse with each other”: Highlights the social conditions that might facilitate the spread of the Gospel.
    • “Countries that are merely Popish”: Refers to predominantly Catholic countries.
    • “Turkey, Abyssinia”: As in previous sections, referring to non-Christian or historically distant Christian areas.
    • “Remotest parts, not only of Europe, but of Asia, Africa, and America”: Wesley’s vision for a truly global spread.

    The General Spread of the Gospel

    1. And in every nation under heaven, we may reasonably believe, God will follow the same order He has observed since the beginning of Christianity. “They shall all know me, says the Lord”—not from the greatest to the least (this is the world’s wisdom, which is foolishness to God), but “from the least to the greatest”; so that the praise may be to God, not to human beings. Before the end, even the rich will enter the kingdom of God. Together with them will enter the great, the noble, the honorable; yes, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers, will be convinced that they are fools; they will “be converted, and become as little children,” and “enter into the kingdom of God.”
    2. Then shall be fully accomplished for the house of Israel—the spiritual Israel, of whatever people or nation—that gracious promise: “I will put my laws in their minds, and write them on their hearts: And I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbor, and every man his brother, saying, ‘Know the Lord’: For they shall all know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more.” Then shall “the times of” universal “refreshment come from the presence of the Lord.” The great “Pentecost” shall “fully come,” and “devout men in every nation under heaven,” however distant in place from each other, shall “all be filled with the Holy Spirit”; and they will “continue steadfast in the Apostles’ doctrine, and in the fellowship, and in the breaking of bread, and in prayers”; they will “eat their food,” and do all that they have to do, “with gladness and sincerity of heart. Great grace will be upon them all”; and they will be “all of one heart and of one soul.” The natural, necessary consequence of this will be the same as it was in the beginning of the Christian Church: “None of them will say that anything of the things which he possesses is his own; but they will have all things in common. Neither will there be any among them that lack: For as many as are owners of lands or houses will sell them; and distribution will be made to every person, according as he has need.” All their desires, meanwhile, and passions, and temperaments will be cast in one mold; while all are doing the will of God on Earth, as it is done in heaven. All their “conversation will be seasoned with salt,” and will “minister grace to the hearers”; seeing it will not be so much they who speak, “as the Spirit of their Father who speaks in them.” And there will be no “root of bitterness springing up,” either to defile or trouble them: There will be no Ananias or Sapphira, to bring back the cursed love of money among them: There will be no partiality; no “widows neglected in the daily ministration”; consequently, there will be no temptation to any murmuring thought, or unkind word, of one against another; while,They all are of one heart and soul, And only love informs the whole.

    Notes on Translation Choices:

    • Sermon Title: “The General Spread of the Gospel” is kept.
    • 19: “From the least to the greatest”: Kept as a direct biblical quote, emphasizing God’s reversal of worldly expectations.
    • “Wisdom of the world which is foolishness with God”: Kept as a direct biblical allusion (1 Corinthians 1:20).
    • “Rich shall enter into the kingdom of God… great, the noble, the honourable; yea, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers”: This ordered list of those who will convert highlights the universality and scope of this future spread.
    • “Converted, and become as little children,” and “enter into the kingdom of God”: Kept as direct biblical quotes (Matthew 18:3).
    • 20: “House of Israel, the spiritual Israel”: Clarified as “the spiritual Israel, of whatever people or nation.”
    • Jeremiah 31:33-34 / Hebrews 8:10-12: The extensive biblical promise of the New Covenant is kept, with modernized language.
    • “Times of universal refreshment come from the presence of the Lord”: Kept as a direct biblical allusion (Acts 3:19).
    • “Grand Pentecost”: Kept, implying a global outpouring of the Spirit.
    • “Devout men in every nation under heaven” / “all be filled with the Holy Ghost” / “continue steadfast in the Apostles’ doctrine, and in the fellowship, and in the breaking of bread, and in prayers” / “eat their meat… with gladness and singleness of heart. Great grace will be upon them all; and they will be all of one heart and of one soul”: These are direct biblical quotes or strong allusions to the early church’s state in Acts 2 and 4, used to predict a future widespread renewal. “Eat their meat” modernized to “eat their food.”
    • “None of them will say, that aught of the things which he possesses is his own; but they will have all things common. Neither will there be any among them that want: For as many as are possessed of lands or houses will sell them; and distribution will be made to every man, according as he has need”: Kept as a direct biblical quote from Acts 4:32-35, showcasing the communal and economic sharing of the early church as a model for the future. “Aught of the things” modernized to “anything of the things.”
    • “All their desires, meantime, and passions, and tempers will be cast in one mould”: Describes the inward transformation.
    • “Conversation will be seasoned with salt,” and will “minister grace to the hearers”: Kept as direct biblical allusions (Colossians 4:6, Ephesians 4:29).
    • “Spirit of their Father that speaketh in them”: Kept as a direct biblical quote (Matthew 10:20).
    • “No ‘root of bitterness springing up,’ either to defile or trouble them”: Kept as a direct biblical allusion (Hebrews 12:15).
    • “No Ananias or Sapphira”: Specific biblical reference (Acts 5:1-11), implying freedom from deceit and selfishness.
    • “No partiality; no ‘widows neglected in the daily ministration’”: Specific biblical reference (Acts 6:1), implying perfect care and equity.
    • “No temptation to any murmuring thought, or unkind word”: Describes complete harmony.
    • Concluding Poetry: Retained the Charles Wesley hymn stanza in its original form, as agreed.

    The General Spread of the Gospel “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. The grand obstacle being thus happily removed out of the way—namely, the lives of the Christians—the Muslims will look upon them with different eyes, and begin to pay attention to their words. And as their words will be clothed with divine energy, attended with the demonstration of the Spirit and of power, those of them who fear God will soon recognize the Spirit by which the Christians speak. They will “receive with meekness the engrafted word,” and will bring forth fruit with patience. From them, the influence will soon spread to those who, until then, had no fear of God before their eyes. Observing the “Christian dogs,” as they used to call them, to have changed their nature; to be sober, temperate, just, benevolent; and that, despite all provocations to the contrary; from admiring their lives, they will surely be led to consider and embrace their doctrine. And then the Savior of sinners will say, “The hour has come; I will glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion’s teeth. I will resume what is My own, lost for ages: I will claim the purchase of My blood.” So He will go forth in the greatness of His strength, and all His enemies shall flee before Him. All the prophets of lies shall vanish, and all the nations that had followed them shall acknowledge the great Prophet of the Lord, “mighty in word and deed”; and “shall honor the Son, even as they honor the Father.”
    2. And then, the grand obstacle being removed from the non-Christian nations also, the same Spirit will be poured out upon them; even those that remain in the uttermost parts of the sea. The poor American Indigenous person will no longer ask, “What are the Christians better than us?”—when they see their consistent practice of universal temperance, and of justice, mercy, and truth. The Malabarian non-Christian will have no more room to say, “Christian man take my wife: Christian man much drunk: Christian man kill man! Devil-Christian! Me no Christian.” Rather, seeing how far the Christians exceed their own countrymen in “whatever things are lovely and of good report,” they will adopt a very different language, and say, “Angel-Christian!” The holy lives of the Christians will be an argument they will not know how to resist: Seeing the Christians steadily and consistently practice what is agreeable to the law written in their own hearts, their prejudices will quickly fade away, and they will gladly receive “the truth as it is in Jesus.”
    3. We may reasonably believe that the non-Christian nations who are mingled with Christians, and those that, bordering upon Christian nations, have constant and familiar interaction with them, will be some of the first who learn to worship God in spirit and in truth. Those, for instance, that live on the continent of America, or in the islands that have received colonies from Europe. Such are likewise all those inhabitants of the East Indies that adjoin to any of the Christian settlements. To these may be added numerous tribes of Tartars, the non-Christian parts of the Russias, and the inhabitants of Norway, Finland, and Lapland. Probably these will be followed by those more distant nations with whom Christians trade; to whom they will impart what is of infinitely more value than earthly pearls, or gold and silver. The God of love will then prepare His messengers and make a way into the polar regions; into the deepest recesses of America, and into the interior parts of Africa; yes, into the heart of China and Japan, with the countries adjoining to them. And “their sound” will then “go forth into all lands, and their voice to the ends of the earth!”
    4. But one considerable difficulty still remains: There are very many non-Christian nations in the world that have no interaction, either by trade or any other means, with Christians of any kind. Such are the inhabitants of the numerous islands in the South Sea, and probably in all large branches of the ocean. Now, what shall be done for these poor outcasts of humanity? “How shall they believe,” says the Apostle, “in Him of whom they have not heard? And how shall they hear without a preacher?” You may add, “And how shall they preach, unless they be sent?” Yes, but is not God able to send them? Cannot He raise them up, as it were, “out of the stones?” And can He ever lack means of sending them? No: Were there no other means, He can “take them by His Spirit,” as He did Ezekiel (Ezekiel 3:12), or by His angel, as He did Philip (Acts 8), and set them down wherever it pleases Him. Yes, He can find out a thousand ways unknown to foolish humanity. And He surely will: For heaven and earth may pass away; but His word shall not pass away: He will give His Son “the uttermost part of the earth for His possession.”
    5. And so all Israel too shall be saved. For “blindness has happened to Israel,” as the great Apostle observes (Romans 11:25), “until the fullness of the Gentiles has come in.” Then “the Deliverer who comes out of Zion shall turn away iniquity from Jacob.” “God has now concluded them all in unbelief, that He may have mercy upon all.” Yes, and He will so have mercy upon all Israel as to give them all temporal with all spiritual blessings. For this is the promise: “For the Lord your God will gather you from all nations, wherever the Lord your God has scattered you. And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it. And the Lord your God will circumcise your heart, and the heart of your descendants, to love the Lord your God with all your heart, and with all your soul” (Deuteronomy 30:3). Again: “I will gather them out of all countries, wherever I have driven them: And I will bring them again to this place, and I will cause them to dwell safely: And I will give them one heart, and one way, that they may fear me forever. I will put my fear in their hearts, that they shall not depart from me. And I will plant them in this land assuredly, with my whole heart and with my whole soul” (Jeremiah 32:37). Yet again: “I will take you from among the non-Christian peoples, and gather you out of all countries, and will bring you into your own land. Then I will sprinkle clean water upon you, and you shall be clean: From all your filthiness, and from all your idols, I will cleanse you. And you shall dwell in the land that I gave to your fathers; and you shall be my people, and I will be your God” (Ezekiel 36:24).
    6. At that time will be accomplished all those glorious promises made to the Christian Church, which will not then be confined to this or that nation, but will include all the inhabitants of the earth. “They shall not hurt nor destroy in all my holy mountain” (Isaiah 11:9). “Violence shall no more be heard in your land, wasting nor destruction within your borders; but you shall call your walls, Salvation, and your gates Praise.” You shall be encompassed on every side with salvation, and all that go through your gates shall praise God. “The sun shall be no more your light by day; neither for brightness shall the moon give light to you: But the Lord shall be to you an everlasting light, and your God your glory.” The light of the sun and moon shall be swallowed up in the light of His countenance, shining upon you. “Your people also shall be all righteous—the work of my hands, that I may be glorified.” “As the earth brings forth her bud, and the garden causes the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations” (Isaiah 60:18; and 61:11).
    7. This I apprehend to be the answer, yes, the only full and satisfactory answer that can be given, to the objection against the wisdom and goodness of God, taken from the present state of the world. It will not always be this way: These things are only permitted for a season by the great Governor of the world, that He may draw immense, eternal good out of this temporary evil. This is the very key which the Apostle himself gives us in the words quoted above: “God has concluded them all in unbelief, that He might have mercy upon all.” In view of this glorious event, how well may we cry out, “Oh, the depth of the riches both of the wisdom and knowledge of God!” although for a season “His judgments were unsearchable, and His ways past finding out.” (Romans 11:32, 33). It is enough that we are assured of this one point: that all these transient evils will end well; will have a happy conclusion; and that “mercy first and last will reign.” All unprejudiced persons may see with their eyes that He is already renewing the face of the earth: And we have strong reason to hope that the work He has begun, He will carry on until the day of the Lord Jesus; that He will never interrupt this blessed work of His Spirit, until He has fulfilled all His promises, until He has put an end to sin, and misery, and weakness, and death; and re-established universal holiness and happiness, and caused all the inhabitants of the Earth to sing together, “Hallelujah, the Lord God omnipotent reigns!” “Blessing, and glory, and wisdom, and honor, and power, and might, be to our God forever and ever!” (Revelation 7:12).

    Notes on Translation Choices:

    • “Mahometans” / “Heathen”: As agreed, these terms have been consistently replaced with “Muslims” and “non-Christian peoples” (or similar context-appropriate phrasing like “non-Christian nations,” “American Indigenous person,” “Malabarian non-Christian”) for modern sensitivity and accuracy. The full explanation for these choices should be included in your blog post’s translation notes.
    • 21: “Christian dogs, as they used to term them”: This historical phrase is retained to reflect the contempt with which Christians were sometimes viewed, emphasizing the dramatic nature of the change in perception Wesley anticipates.
    • “Receive with meekness the engrafted word”: Kept as a direct biblical allusion (James 1:21).
    • “Glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion’s teeth. I will resume my own, for ages lost: I will claim the purchase of my blood”: This is a powerful series of biblical allusions (John 12:27-28; Ezekiel 34:12; Psalm 144:10; Isaiah 53:11-12) used by Wesley to depict Christ’s triumphant, redemptive action in converting nations.
    • “Prophet of lies”: Refers to false prophets or false religious leaders.
    • “Mighty in word and deed”: Kept as a direct biblical quote (Luke 24:19).
    • “Shall honour the Son, even as they honour the Father”: Kept as a direct biblical quote (John 5:23).
    • 22: “American savage”: This term reflects the problematic colonial attitudes of Wesley’s time. While “American Indigenous person” is used in the main text for sensitivity, the original term’s context highlights the extent of the societal transformation Wesley envisions.
    • “Malabarian Heathen”: Refers to people from the Malabar Coast in India. The direct quote attributed to them (e.g., “Christian man take my wife…”) is retained as Wesley uses it to illustrate specific anti-Christian prejudices he was aware of.
    • “Whatever things are lovely and of good report”: Kept as a direct biblical allusion (Philippians 4:8).
    • “Law written in their own hearts”: Kept as a direct biblical allusion (Romans 2:15), referring to natural law or conscience.
    • “Truth as it is in Jesus”: Kept as a direct biblical allusion (Ephesians 4:21).
    • 23: Geographical progression of spread: Wesley outlines a detailed, specific geographical expansion of the Gospel, starting from regions near existing Christian influence (America, Holland, Protestant Europe) and extending to more distant, unreached areas (Turkey, Abyssinia, China, Japan, polar regions). This showcases his strategic and global vision.
    • “Their sound” will then “go forth into all lands, and their voice to the ends of the earth!”: Kept as a direct biblical quote (Psalm 19:4; Romans 10:18).
    • 24: “Poor outcasts of men”: Reflects Wesley’s compassion for unreached peoples.
    • “How shall they believe… in Him of whom they have not heard? And how shall they hear without a preacher?… And how shall they preach, unless they be sent?”: Kept as a direct biblical quote/allusion (Romans 10:14-15), emphasizing the need for mission.
    • “Take them by his Spirit,” as he did Ezekiel (Ezekiel 3:12), or by his angel, as he did Philip (Acts 8)”: Specific biblical examples of miraculous transport/guidance for evangelism, showing God’s extraordinary means.
    • “Heaven and earth may pass away; but his word shall not pass away”: Kept as a direct biblical quote (Matthew 24:35), affirming God’s faithfulness.
    • “Uttermost part of the earth for his possession”: Kept as a direct biblical quote (Psalm 2:8).
    • 25: “All Israel too shall be saved”: A key eschatological hope (Romans 11:26).
    • “Blindness has happened to Israel… till the fullness of the Gentiles be come in”: Kept as a direct biblical quote (Romans 11:25).
    • “The Deliverer that cometh out of Sion shall turn away iniquity from Jacob” / “God hath now concluded them all in unbelief, that he may have mercy upon all”: Kept as direct biblical quotes (Romans 11:26, 32).
    • Deuteronomy 30:3, Jeremiah 32:37, Ezekiel 36:24: These extensive Old Testament prophecies about Israel’s restoration (return to land, circumcised hearts, new covenant) are quoted directly by Wesley to support his vision of a future conversion of the Jewish people, and are maintained here, with modernized language.
    • 26: Accomplishment of promises to the Christian Church: The sermon culminates in the grand, universal glory of the Church.
    • Isaiah 11:9; Isaiah 60:18, 61:11: Extensive biblical prophecies describing universal peace, righteousness, and God’s manifest glory. These are maintained for their prophetic weight.
    • “Walls, Salvation, and thy gates Praise”: Powerful imagery.
    • “Sun shall be no more thy light by day… Lord shall be unto thee an everlasting light”: Kept as direct biblical quote/allusion (Isaiah 60:19-20).
    • 27: “Only full and satisfactory answer… to the objection against the wisdom and goodness of God”: Wesley’s conclusion that the future global spread of the Gospel is the ultimate vindication of God’s character despite present evil.
    • “Draw immense, eternal good out of this temporary evil”: A core Wesleyan idea of God’s redemptive purpose in permitting evil.
    • “God hath concluded them all in unbelief, that he might have mercy upon all”: Kept as a direct biblical quote (Romans 11:32), crucial for his argument.
    • “O the depth of the riches both of the wisdom and knowledge of God!… his judgments were unsearchable, and his ways past finding out”: Kept as a direct biblical quote (Romans 11:33), a doxology affirming God’s inscrutable wisdom.
    • “Mercy first and last will reign”: A summary of his hopeful eschatology.
    • “Renewing the face of the earth”: Kept as a biblical allusion (Psalm 104:30).
    • “Unto the day of the Lord Jesus”: Kept as a common biblical phrase.
    • “Put a period to sin, and misery, and infirmity, and death; and re-established universal holiness and happiness”: The ultimate, comprehensive goal of God’s work.
    • “Hallelujah, the Lord God omnipotent reigneth!” / “Blessing, and glory, and wisdom, and honour, and power, and might, be unto our God for ever and ever!”: Kept as direct biblical quotes (Revelation 19:6, 7:12), bringing the sermon to a triumphant close.

    (Featured image is By Viktor, licensed from Adobe Stock.)

  • My Personal Stand on Freedom of Speech

    My Personal Stand on Freedom of Speech

    Please note the word “personal” in the title. Often when I discuss freedom of speech, people respond with comments on what the law says about freedom of speech. The responses sometimes differ based on the country. These are my beliefs about how I should support freedom of speech personally. They represent my own contributions, not something mandated by law.

    Background

    Early in life, even before my teens, I was quite combative and always ready to argue about what I believed. One of my formative experiences as a teenager was arguing international politics with people in Guyana. Generally, foreigners shouldn’t comment on politics in a country where they are guests. However, as a teenager, I got by with it. More importantly, I learned something important about perspective that has stuck with me.

    People with different backgrounds, in different countries will have a different perspective. This perspective is not inferior to my own. Rather it is just different. Guyana had recently gained its independence after a long colonial period. The country also had to deal with a world largely richer and more powerful militarily. Guyana provided a different perspective.

    I don’t believe that truth is ultimately relative. But as finite people with limited perspective we can only reach for that objective reality. It’s very valuable for us to take the time to actually comprehend someone else’s perspective. Comprehending doesn’t require agreement. What it requires is that one can take in some of that perspective. I had the pleasure of learning from my Guyanese elders about a different perspective on imperialism, the middle east, China/Taiwan, and other such issues.

    The Requirement for Free Speech

    My experience brought new perspective, but I continued to regard debate as central. How did one test ideas? Debate. Go at it hammer and tongs and you’ll be able to test the boundaries and the inner structure of your knowledge and ideas.

    Free speech is an absolute necessity to carry out such an enterprise. If certain ideas are considered out of bounds, it’s impossible to get a complete and fair combined expression.

    Note that this process, as I saw it, was not one of equally informing one another. I had a number of people with whom I had such dialog. But I was perfectly willing to debate vigorously with someone I knew would dismiss every idea. I expressed those ideas because I had the challenge of expressing them. It also gave me the opportunity to see how they landed in someone else’s world.

    I will note that I was also very political. I registered to vote as soon as I was able to do so and immediately signed up as a precinct captain. I was a captain with nobody but myself to command, but I got involved and active. I spent my time on election day debating with others at the polls.

    In my experience, however, I can’t recall actually changing anyone’s mind through debate. This doesn’t lead me to the conclusion that debate is worthless. Rather, it wasn’t accomplishing what I hoped it would accomplish. There was also the question of time. If you have an opinion on pretty much everything (which I did), and you are anxious to debate, it will take time. As the online opportunities grew, so did the consumption of my time.

    I was online before it was a major thing. I ran a computer Bulletin Board System (BBS) in the late 80s that was rather popular for its time. I got in political debates there. I was on Compuserve when we accessed it by phone, and I got into plenty of debates there.

    Some Restrictions

    I learned quite quickly that while free speech was good, there was more to it than just allowing expression. There were times and places. Online that meant various discussion boards. For these boards we had rules. Often these rules were simply subject matter. What is the purpose of this discussion group? If you want to talk about something else, go somewhere else. A good rule of freedom of expression is that if it’s your space, you rule the expression.

    Then there’s time. For someone with as many opinions as I had (and have), I needed a way to restrict the time spent. I began to tell some people who challenged me that I would have to give them the last word as I didn’t have time to pursue the issue. Many people find it difficult to let a discussion or debate go online. It can often become a time-consuming black hole. You need to learn to thicken your skin. Just ignore it when the other party declares victory and does a cyber-dance on your virtual grave.

    Energion Publications

    This brings me to my founding of Energion Publications. I founded this company to have a common publisher for a broad range of ideas within the Christian community. My previous experiences had led me to believe that while it had its purposes, debate was not going to accomplish what I wanted to accomplish. The idea was listening and testing one’s ideas in relation to other ideas. I don’t recall that “echo chamber” was that common of an expression at the time, but avoiding an echo chamber was my intent.

    Over the years I have greatly reduced my debating time, and also limited my commentary to a much smaller range of issues. I do this because I want to do as well as I can with what I can share. By publishing the works of others, I can help ensure that a variety of viewpoints are represented.

    Still Free Speech

    My key point, and main reason for writing this is that I continue to believe the same things about free speech as I did back in college and before, including the additional lessons about spaces. Not every space has to have all speech, but there is value in keeping the walls as far away as possible.

    A number of people wonder how I can publish material I disagree with. Since I include a variety of viewpoints, it’s clear that some of the material will represent viewpoints other than my own. I wouldn’t be carrying out the mission I established for my company or my own goals in life if I did not.

    I do not find this difficult at all. I enjoy hearing various ideas. I enjoy helping people present them as well as possible. I enjoy being part of the process of presenting those ideas so that others can test their own ideas against them and learn. If I look like I’m enjoying a discussion in which an author is saying something you know I don’t believe, that is precisely what I’m doing. And while I may ask clarifying questions, I won’t start debating that person. That’s not what I’m here for.

    From a strictly secular point of view I call this respecting other people and their own abilities. When I decide to protect others from hearing “bad” points of view, I don’t respect them for their ability to reject those points of view. From a spiritual standpoint, I believe in the ability of the Spirit of Truth to do better at influencing people than I could.

    To those who will point out all the evidence of people failing in either of those, I would first point out that your judgment is fallible as is mine, but also the substantial failure of control mechanisms to actually control the human heart and soul.

    Respect

    Ultimately, I think this is about respect. I respect another’s individuality and right to an opinion, even one that might annoy me. Especially one that might annoy me. I respect the spaces that others set up.

    I make my own discussion spaces as open as I possibly can and still carry on the discussion.

    (Featured image generated by Jetpack AI. I incorporated several AI suggestions in the text, but rejected a number of others.)