For those who declare their faith in the Lord Jesus Christ, such declarations are founded upon our faith in the redemptive work He provides through His death on the Cross. Our promise of eternal life is based upon His resurrection. These two provisions are foundational for our relationship with the Father, because faith in Jesus’ death and resurrection are the means of our reconciliation with God.

And so, “we walk by faith, not by sight”.

Our faith in Jesus should include more than the provisions of our salvation, however. Shouldn’t our faith in Him also include placing our trust in His teachings which should serve as our moral and ethical guide. His summary of the Law and the Prophets address our relationship not only with God, but with others as well. Jesus’ teachings are simple but profound: Love God with all your being; and love your neighbor as yourself (Matthew 22:37-39). Imagine a world that incorporated these two primary teachings as a basis of their values and actions.
While we may accept these two thoughts in concept, do we incorporate them in our relationship with God in terms of worship and obedience? Do we treat others in the way we desire to be treated?

Do we take our faith serious?

ANOTHER EXAMPLE
The Scriptures provide two sure-fire remedies for anxiety, the first one found in Jesus’ Sermon on the Mount. There we find Jesus teaching us not to be anxious about the necessities of life, viz., food, drink, clothing – the preoccupations of an unbelieving world.

The remedy of such anxieties, Jesus teaches is continually seeking God’s kingdom and His righteousness. He adds, “…and all these things will be added to you.” This begs the question, especially for worriers, “How much time do you spend seeking God’s kingdom, His active rule in your lives, His direction in your life?” “And His righteousness?” Upon what do you base your values and actions? In essence, are we engaged in loving God with our whole being and our neighbor as ourselves? (See Matthew 6:25-34)

The Apostle Paul also provides insight on how to overcome anxiety. He writes that we should not be anxious for anything, but “in everything by prayer and supplications with thanksgiving,” we should let our “requests be known to God.” Honest, sincere, faith and trust in prayer, Paul adds, results in “the peace of God which surpasses all comprehension, will guard your hearts and minds in Christ Jesus.”

Because it is peace coming from God, the peace we gain surpasses all comprehension because it comes from a supernatural source, God, and is supernaturally infused by the Holy Spirit, and is watched over, viz., guarded by Christ Jesus.

Paul does add this stipulation that after we have prayed and given thanks, we must control our thoughts. The Apostle is borrowing from the thoughts of Isaiah who wrote, “The steadfast of mind You will keep in perfect peace, because he trusts in You” (Isaiah 26:3)

Paul expounds upon the Prophets words by adding: “Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things.” (Philippians 4:8)

Don’t equate this with “positive thinking,” but embrace it as mental declarations of God’s faithfulness. His ways are true. His ways are honorable. His ways are right. His motives are pure and lovely and our trust in Him is adorned with our praise. Dwell on Him! His Goodness! His Faithfulness!

We focus upon Him and all His goodness rather than our problems. He will intervene through His personal attention or through the revelation of His wisdom granting us understanding on how to approach and resolve the issues.

Our “faith” must be more than lip service, a nodding of the head, but an active part of our relationship with both God and others. Our “faith” incorporates the teachings of Scripture because seeing life through God’s eyes is much clearer and assuring – if we put to practice what we believe.

I don’t know about you, but I need to take my focus off the affairs of life, off the trials and tribulations taking place in our world, and to bring any anxieties to God and allow for that “peace, peace, wonderful, coming down from the Father above…sweep over my spirit forever I pray, in fathomless billows of love.”

Take your faith serious! Take time alone with God. Take time to read and meditate upon His Word. Incorporate His ways in your lives. Allow the Peace of God to control your heart and your thoughts.

Father, in our walk with You, our walk of faith, help us not to be distracted, or even overwrought with the cares of this life, but lead us in paths of righteousness for Your namesake. May we take our eyes off our worries, our anxieties. May we seek you in our prayers with thanksgiving for all you have provided and will provide; and may your peace be secured by You Christ Jesus! May our minds be steadfast upon You! Amen.

Forming an accountability group, the Wesley’s, John and Charles, and others determined to meet regularly not only to encourage one another in their academic pursuits, but also to hold one another accountable in their spiritual development. Known for their devotion to their disciplines, others outside the group derided the group and referred to them as the “Holy Club.” Later their methodical approach in their relationship with God, the Holy Club gave way to the pejorative nickname, “Methodist,” which became a badge of honor.

While Aldersgate proved pivotal in John Wesley’s life, brother Charles had a similar experience three days prior on the Feast of Pentecost, May 21, 1738. He had also had an encounter with Böhler which left him questioning his faith. Convalescing from illness, Charles’ friend shared with him Luther’s commentary on Galatians, and convinced justification is by grace through faith, he gave himself to Christ and joyfully recognized through His aid he could overcome temptation.

John and Charles, joined by others, had been prepared to enter new phase in their spiritual journey, one that would eventually result in the transformation not only of England but far beyond the shores of the British Isles.

Perhaps catching the evangelist fervor of the Moravians and joined by others sharing the same vision of evangelism, Methodism became synonymous with revival. With the message of the assurance of personal salvation and holiness and energized by the passion of evangelism, the Methodist message preached with fervency, and in the most uncommon manner – open-air preaching in fields and marketplaces, and other unconventional venues repulsed the established church.

They found England ripe for revival. The Church of England had become institutionalized, wielding influence both politically and socially, but had also become deplorable. “Most sermons lacked warmth and enthusiasm. They were dry, cold, colorless talks on morality.” Clergy abandoned their role as shepherds of the flock and “hobnobbed with the landowning gentry and were companions of the squires in their fox hunting, drinking, and card playing.” A spiritual darkness enveloped the people who preoccupied themselves with amusements, drinking, etc.[1] There was no concerted effort to reach the masses who moved from the country to find jobs in the mines and factories. Many of the social needs went lacking.

Into this harvest Methodism marched. Preaching in open fields and marketplaces, John Wesley traveled by horse upwards to 20,000 miles per year, preaching eight hundred sermons to crowds as large as 20,000. His preaching without script was as novel as his open aired meetings. He developed a small publishing industry producing books and pamphlets explaining doctrine and practice. The successes gained through the salvation of multitudes were cemented by the forming of small groups designed as support groups offering prayer and Bible study. To accommodate the need for clergy, he took it upon himself to ordain “lay preachers,” authorizing them to serve communion.

Methodism in America
Methodism reached the shores of the Colonies in the late 1760s and the oldest established church is the John Street Methodist Church in New York City (10/21/1766). The Methodist movement took form under the leadership of Thomas Coke and Francis Asbury and by the nineteenth century the Methodist Church became the largest denomination in America.

Methodism in Alabama
 In 1803 when Lorenso Dow introduced Methodism to Alabama preaching the first Protestant sermon in an area north of Mobile. The formal introduction of Methodism came in 1808 as two circuit riders, Matthew Sturdevant and James Gwinn, with a Bible and hymnal in their saddlebags, took the Gospel to settlements along the Tombigbee and Tennessee rivers.
With the training of clergy becoming a priority, Alabama Methodist’s first established (1830) institution of higher was Lagrange College, which became the University of North Alabama, followed by founding Athens State University, Huntington College, and Auburn University. [2] Established In 1856, Southern University later became known as Birmingham-Southern College.

Methodism in Sylacauga, Alabama
Organized two years prior to the establishment of Sylacauga, and six years before incorporation, in 1832 Methodist Episcopal Church is the first of any denomination within city limits. Constructing a building in 1833, both the congregation and Masonic lodge shared the facilities, and found near the city cemetery on Fort Williams Street (across from the present location of First Baptist Church). In 1880, construction on the property where First Methodist Church now stands began and completed six years later. In 1910 the congregation met under a tent and until the completion of a new building in 1914. Planted during this period were two mission churches, Sycamore and Mignon. While repairs to the Church resulting from a 1932 tornado severely damaging the Church building, the congregation met at Sylacauga High School.

Under the leadership of then Pastor Dan Whitsett May 24, 1951, Wesley Chapel was organized at “about a quarter to nine.”

Continued Legacy
Wesley Chapel's legacy reaches prior to the 18th century Methodist movement, finding its foundation upon Jesus Christ, the foundation of the Church, and Cornerstone of the Household of God. We may look back to our legacy of John Wesly and others for inspiration of dedication to the cause of Christ, but it is Christ Jesus Himself and the Commission He laid at the feet of His Disciples that motivates us to continue the mission, and will continue to engage people in worship, discipleship, and community outreach in an effort to reach the lost, the broken, the displaced, the disillusioned. This is our invitation to the community: Come, join us as we continue a legacy of God’s Love and Compassion extended by Jesus’ death, resurrection, and promised return, and through the fellowship of the Holy Spirit. Help us to continue the story of God’s amazing grace.

End Notes
  [1] B.K. Kuiper (1951, 1964) The Church in History William B. Eerdmans Publishing Company: Grand Rapids, Michigan, p. 288.
   [2] 1842, Athens Female College; 1854, Tuskegee Female College; 1859, East Alabama Male College, respectively.

The imprint of John Wesly upon England expanded beyond the far reaches of the British Isles, Europe, and America. Raised as an Anglican, Wesley’s reform efforts met stiff resistance from the Church as his approach and practices of the evangelism of the populace fell beyond the accepted practices of the established church.

It was Aldersgate, however, that proved pivotal and provided the spiritual catalyst propelling the tireless efforts of Wesley to reach the lost and restore holiness. By his self-admission, Wesley’s first efforts were ineffective because of one vital and missing element of his spiritual experience. Raised by pious parents, Rev. Samuel and Susannah Wesley, the special tutelage in both secular and religious disciplines, molded Wesley’s heart, mind, and practices that would aid Wesley’s later efforts to mobilize and advance the evangelistic efforts later to come.

Yet, before Aldersgate, Wesley confesses in his journal, “I was a Pharisee from my youth, having a strict form of godliness, and yet I always wanted something; but I knew not what, till something within me pushed me on.” What he wanted was the assurance of salvation.

Stirring Wesley’s heart to seek that missing something was an encounter with Moravians when sailing to Georgia. Sailing with them were twenty-six Moravians, a mission-minded German Church. Wesley was impressed not only by their piety, but also by their faith. Tossed upon the stormy sea, Wesley marveled at their composure, trusting in God’s hand to keep them safe. Landing in Georgia and meeting with a Moravian missionary Wesley became confronted with his lack of assurance of his salvation.

Wesley engaged in a conversation with a Mr. Spangenberg, one of the German pastors, intending to ask his advice, when Spangenberg said he needed to first ask Wesley two or three questions: “Do you know yourself? Have you the witness within yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?” Noticing the questions took Wesley by surprise, Spangenberg pressed the issue: “Do you know Jesus Christ?’ Pausing, Wesley responded, “I know He is the Saviour [sic] of the world.” Spangenberg replied “True, but do you know He has saved you?’ Wesley’s answer was weak, “I hope He has died to save me.” to which the German missionary added, “Do you know yourself?” Wesley replied that he did but added to his journal, “But I fear they were vain words.”[1]

Wesley lamented his miserable and failing effort, writing in his journal, “But what have I learned myself in the meantime? Why, what I the least of all suspected, that I, who went to America to convert others, was never myself converted to God.”[2] Wesley returned home dejected and haunted by a pressing question, “Was he saved?”

Both John and Charles Wesley were pious men, well-educated and raised in the traditions of the Anglican Church, studied at university, and ordained. They knew the Scriptures, could read them in Greek; they knew the creeds and confessionals, the hymns, the liturgy; they knew the traditions and the trappings of Anglicanism, but they did not know Jesus.

Returning the England, Wesley met with Moravian Bishop and missionary, Peter. Through the testimony of Böhler and other Moravians, Wesley was seized upon by their testimonies of assurance of a “true living faith in Christ is inseparable from a sense of pardon for all past and freedom from all past sins” and that faith was God’s gift bestowed by Him to every “soul who earnestly and perseveringly sought it.”

Böhler’s assessment of both John and Charles Wesley was kind, but reflected a deep concern for both, for in them he saw immense potential. His assessment not only revealed the nature of the Wesley’s struggle, but also reveals the heart of the Moravian message:

“I travelled,” writes Bohler to Zinzendorf,[3] “with the two brothers, John, and Charles Wesley, from London to Oxford. The elder, John, is a good-natured man: he knew he did not properly believe on the Saviour and was willing to be taught. His brother, with whom you often conversed a year ago, is at present very much distressed in his mind, but does not know how he shall begin to be acquainted with the Saviour. Our mode of believing in the Saviour is so easy to Englishmen, that they cannot reconcile themselves to it; if it were a little more artful, they would much sooner find their way into it. Of faith in Jesus they have no other idea than the generality of people have. They justify themselves; and, therefore, they always take it for granted, that they believe already, and try to prove their faith by their works, and thus so plague and torment themselves that they are at heart very miserable.”[4]

Thoroughly convinced in the grace of God, Wesley resolved to seek the gift by renouncing his dependence upon his own works of righteousness, continuing in prayer for a justifying, saving faith, “a full reliance on the blood of Christ shed for me; a trust in Him, as my Christ, as my sole justification, sanctification, and redemption.”

Wednesday, May 24, around five in the morning, Wesley’s devotion turned his attention to 2 Peter 1:4, “There are given unto us exceeding great and precious promises, even that ye should be partakers of the divine glory.” As he left his devotion, he again turned to the Scriptures and read, “Thou art not far from the kingdom of God.” Attending a service that afternoon, the anthem sung reinforced an expectation of God’s mercy and redemption.
That evening, reluctantly Wesley attended a gathering on Aldersgate Street, and while listening to the reading of Luther’s preface to the Epistle of Romans, at “about a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.” [5]

His immediate response was to mightily pray for those who had despitefully used and persecuted him. He then began to proclaim the Gospel, an effort met with resistance by the Anglican Church. Forbidden to preach in the parishes of the Anglican Church, Wesley defines and declares his calling God-given, and his first obedience is to God rather than man. Declaring the world as his parish, he recalls the words of Paul, “…woe to me if preach not the gospel.”[6]

End Notes
[1] Wesley, J. (1909–1916) The Journal of the Rev. John Wesley. Edited by N. Curnock. London: Robert Culley; Charles H. Kelly, p. 151.
[2] Wesley, J. (1909–1916) The Journal of the Rev. John Wesley. Edited by N. Curnock. London: Robert Culley; Charles H. Kelly, p. 422.
[3] Nicolaus Zinzendorf (c. 1700-1760), a German religious and social reformer, and founder of the Moravian Brethren (Church) and Christian Mission, an organized evangelistic effort sending individuals and groups heralding the Gospel of Christ and engaged in humanitarian relief and education.
[4] Tyerman, L. (1870) The Life and Times of the Rev. John Wesley. London: Hodder and Stoughton, pp. 181–182.
[5] Wesley, J. (1909–1916) The Journal of the Rev. John Wesley. Edited by N. Curnock. London: Robert Culley; Charles H. Kelly, p. 483.
[6] Wesley, J. (1909–1916) The Journal of the Rev. John Wesley. Edited by N. Curnock. London: Robert Culley; Charles H. Kelly, pp. 217–218.

Standing on City Road in St. Luke’s area south of London Borough of Islington is “The Mother Church of World Methodism.” Originally City Road Chapel, in 1778, John Wesley directed the building of the Chapel that would eventually become known as Wesley’s Chapel. It would serve as his base in London, and today houses the Chapel and includes Wesley’s house next to the chapel and the Museum of Methodism which captures the history of Methodism and the impact it had on shaping Britain’s spiritual, political, and social history.

The bond between England’s Wesley’s Chapel and Wesley Chapel was sealed when Rev. Whitsett, while attending the Ecumenical Conference in Oxford, England in 1951, delivered a hand-crafted marble cross, one made by Claude Dobson (see previous blog), and dedicated locally by Bishop Ivan Lee Holt September 9th, 1951.

Rev. Whitsett did not leave empty-handed, however, but returned to Sylacauga and presented Wesley Chapel with a bust of John Wesley given by England’s Wesley’s Chapel and presented to Wesley Chapel October in 1951. Encased behind glass, the bust can be found in the vestibule of Wesley Chapel.

The connection between the two Chapels was enriched when in August 1984 Wesley Chapel member Mrs. Mary Anne Dupree traveled to England and presented a check from donations collected to help offset the expenses of England’s Wesley’s Chapel’s renovation. Having fallen into disrepair, churches from around the world either mailed contributions, or presented checks in person as delegates took part in the dedication service.

Mrs. Dupree said the dedication service was impressive and attended by both Queen Elizabeth and Prince Phillip, who read from same passage John Wesley read at the original dedication, 1 Kings 8:22, the passage recording Solomon’s dedication of the Temple. She noted the hymns were sung “in the old rhythm used long ago.”

Just as the “Mother Church of Methodism” stands as a memorial to the works John Wesley and Methodism’s global impact, Wesley Chapel Methodist Church in Sylacauga is an extension of Methodism and a representation of Wesley’s global vision.

Established with a vision to bring Church, Family, and Community into a personal relationship with Jesus Christ, Wesley Chapel Methodist Church continues that vision by engaging congregation and community through worship, discipleship, and community outreach in Sylacauga and surrounding communities.

With intentional ties with its namesake, John Wesley, and the Church he established in London, England, known as “The Mother of World Methodism,” Wesley’s Chapel proclaims a message of the assurance of personal salvation founded upon faith in Jesus Christ.

A Vision Becomes a Reality
Desiring to extend the work of Sylacauga’s First Methodist Church, Anniston District Superintendent, Dr. J. M. Gibbs, Pastor Dan Whitsett, and approximately fifty enthused members gathered at the home of Mr. and Mrs. C.C. Hare. After enjoying a time of fellowship and exhortations calling for the need for a new church to better serve the spiritual needs of the community, the gathering moved to the front lawn and there organized the Wesley Chapel Methodist Church.

Pastor Whitsett admitted losing members from his own congregation would be difficult, but it was necessary because as, one individual stated, Wesley Chapel was “born because of the spirit which transformed John Wesley…is still present and available for those who desire to spread ‘scriptural holiness.’”

Aldersgate Day
The date and the time for the gathering was specifically planned and coordinated with the date of the Church’s namesake’s spiritual transformation. Aldersgate Day marks John Wesley’s significant turn in his spiritual relationship with Christ. It was May 24, 1738, in the English Ward of Aldersgate, John Wesley records in his journal, “About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.[1]

On this date, Wesley’s walk with Jesus was forever changed and Wesley Chapel’s legacy began.

Two-hundred and thirteen years later Thursday evening, May 24, 1951, at “about a quarter to nine”, twenty-five people stepped forward forming Wesley Chapel while pledging $3000 towards the startup. With newly appointed seminary student, Rev. Ralph Porter, the congregation’s first service met in the home of Willie Bolton, October 19, 1951. The first service in the newly constructed Church facility was January 27, 1952. Built upon property donated by W. D. Whetstone on what was then known as Quarry Road, now West Park Street, the Church was constructed on the southeast corner of the subdivision known today as Merry Meadows. With its completion Whetstone donated an organ.

Wesley Chapel’s completion stood as a monument to what one member describes as “a reality as the result of prayer, and work, and preparation, and planning, and more prayer.” It was not an effort taken lightly but included not only the efforts and resources of the members, but also infused with the leadership and direction of God through prayer.

Renovated through the years, Wesley Chapel’s first extension was a Sunday School extension in 1963, with other subsequent improvements including a sanctuary extension and additional education plant. It was in 1982 that the Sanctuary was adorned with exquisite stained-glass windows, a feature that was to adorn the Fellowship Hall when later renovated.

The sanctuary today stands as a work of art second to none. Its high ceilings and stained-glass windows provide a very sacred and reverential worship atmosphere, with its beauty enhanced by the marble altar and wooden cross demanding attention when entering the front doors. The marble altar is the work of local artisan the late Claude Dobson, whose took slabs of marble and fashioned them into mantle facings, tabletops, communion tables and baptismal fonts found locally and throughout the United States.

Today the congregation represents an enduring and dedicated people devoted to the Wesley Chapel mission of bringing Church and Community into a personal relationship with Jesus Christ and meaningful expressions of extending the love and compassion of God our Father which He has so richly bestowed upon them.

  [1] Wesley, J. (1909–1916) The Journal of the Rev. John Wesley. Edited by N. Curnock. London: Robert Culley; Charles H. Kelly, pp. 475–476.