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Dr. Denny Wayman

dwayman@fmcsb.org

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THIS ONLINE DISCUSSION IS PROVIDED BY THE STUDY COMMISSION ON DOCTRINE – SCOD. In the life of the church there are three levels of authoritative documents. Within the Free Methodist Church we define the three levels in this way: First Level is the BOOK OF DISCIPLINE: Official documents approved by the delegates at the General Conference. Second Level is the STUDY COMMISSION ON DOCTRINE: Guidance provided to the church by those assigned the task. These are not personal opinions, but are vetted by scholars who have various expertise. Though not binding on the church, they are meant to be helpful scholarly works. Third Level is this FREE METHODIST CONVERSATIONS. This online discussion is where various individuals express their own opinions about a variety of issues. These are not authoritative, nor are they necessarily meant as guidance, but God may use them to do so. There are SCOD documents on this site and the members of the SCOD will be participants. We are inviting the entire church to join the discussion. Our intention is not to limit discussion but to elevate it by assuring that God’s love and respect is always expressed. We will therefore post those comments which further our mutual understanding and assure that every person is being treated with dignity even when disagreement is being voiced. Specifically: 1. The SCOD encourages respectful, intelligent and impassioned discussion and debate. 2. The SCOD encourages a Wesleyan method of looking at the topic from a Scriptural perspective as well as that of Reason, Tradition and Experience. We recognize the Revelation of God in Scripture is our primary source of truth, with Reason, Tradition and Experience serving as supportive resources. 3. Any personal attack will keep the entire comment from being posted. This includes not only attacking others within this SCOD conversation but anyone within the larger secular or Christian world. 4. Any libelous, defamatory, profane, vulgar, threatening, harassing abusive, hateful, racially or ethnically objectionable comments will not be posted. 5. Any invasion of another’s privacy or any post that emulates or pretends to be someone else will not be posted. 6. This online conversation is not to be used to solicit or advertise personal blogs. 12. The SCOD, in our sole discretion, retains the right to remove individual posts or to revoke the access privileges of anyone who we believe has violated any of these standards. For more informal conversations with Free Methodists: LIGHT AND LIFE CONVERSATIONS – Facebook page LIGHT AND LIFE MAGAZINE – Facebook page – Online Issues FM RADIO – Facebook page or iTune episodes If there are any questions contact our moderator, Dr. Denny Wayman: dwayman@fmcsb.org.

ISLAM AND CHRISTIANS: A Guide for Free Methodists by A.H. Mathias Zahniser

December 21, 2016 By dwayman

by A. H. Mathias Zahniser, Scholar-in-Residence, Greenville College

“We Muslims have to believe in Jesus; so why don’t you Christians accept Muhammad?” Ahmad, my guide at the Islamic Society of North America in Plainfield, Indiana, USA, asked me this question with visible hurt and expectation. The Qur’an requires all Muslims to believe in Jesus and other biblical prophets such as Abraham and Moses. Yet Christianity makes no provision for the Arabian prophet who founded the Muslim faith. More and more Free Methodists will find themselves addressed by this question because the number and confidence of Muslims is growing in all parts of the world.

Understanding Islam

How would you have answered Ahmad? I hope this chapter will help with a reply. I begin with Muhammad then look at the Muslim Jesus. After looking at Islam in the light of its view of Jesus and Muhammad, I formulate a brief answer to Ahmad’s question. Finally, I suggest ways Free Methodist Christians can relate winsomely to Muslim family members, friends, neighbors, and colleagues.

Who was Muhammad?

One night in the year 610 A.D., according to Muslim tradition, Muhammad ibn Abdullah, a camel caravan leader from the Arabian city of Mecca, went to a cave to meditate and pray. He had done this on many other nights; but this night changed his life. Muslims call it the night of power because on it Muhammad first heard a voice saying to him, “Recite!” After hesitation and struggle he opened his mouth and words began to come—not his own words,

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WESLEYAN PERSPECTIVES ON WOMEN IN MINISTRY

December 20, 2016 By

Azusa Pacific University — July 2005 – Dr. Karen Strand Winslow

This presentation was created to address a need in Free Methodist churches for education about the ordination and placement of women pastors in order that people in and out of the church might experience the salvation of God as preached and enacted by women pastors. In spite of our formal denominational stance, which is to ordain women as elders and located them, Free Methodist women face opposition from local congregations who have not resolved objections to women ministers. Many steps have been taken to ameliorate this problem, which is, to a significant degree, one of lack of education, exposure, and experience. One such step, this paper, requested by the Board of Bishops, was created to address objections, and answer questions regarding women pastors.

Those who resist women preaching and ministering often do so on the grounds of 1 Corinthians 14:34-35 and 1 Timothy 2:12-15, which seem to restrict first century Corinthian and Ephesian women from conversing and teaching in the emerging church. However some of the Free Methodists among these are unaware of why their church ordains women. Like many Christians, they think the New Testament allows women to serve in all sorts of capacities in the church except that of senior pastor. Thus, a large part of the discussion below examines these passages.

Free Methodist churches claim the Wesleyan theological foundation for faith and practice. The term “Wesleyan” means a holistic methodology that widely embraces Scripture,

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FMC STATEMENT ON WOMEN IN MINISTRY adopted by the 1995 General Conference

December 20, 2016 By dwayman

Statement adopted by the 1995 General Conference of the Free Methodist Church of North America

The General Conference of 1974 passed a resolution “giving women equal status with men in the ministry of the church” (General Conference Minutes, p. 388). According to the General Conference report in the Light & Life magazine, the vote was unanimous. That vote, in the minds of many, settled the issue and they turned their attention to other concerns. During the intervening twenty years, the denomination’s position has not changed. However, outside the denomination, the voices opposing women in ministry and limiting the leadership roles of women in the local church have become more assertive. Some of those voices are respected evangelical leaders (e.g., refer to J. I. Packer below) who seem to be ignorant of Wesleyan/holiness church history, inferring that anyone who differs from them is playing fast and loose with Scripture. This is confusing to many. On the other hand, within the denomination there is growing concern over the fact that, though women officially have access to full ordination and any role in the church, few women are in leadership positions. At a time when women are entering formerly male-dominated professions in increasing numbers and providing community leadership, the percentage of women among Free Methodist pastors, especially senior pastors, and in church and conference leadership roles, is not growing as would be expected. Given these concerns, the Study Commission on Doctrine believes it is time to articulate anew the church’s position on women in ministry.

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WOMEN IN MINISTRY — Some Hermeneutical Reflections

December 20, 2016 By

Introduction

Almost everyone believes and allows women to be in ministry. Even those who will disagree with my views on the matter do, in fact, recognize not only the privilege but duty of women to be in ministry (where would the church be if throughout history women had not served in nearly every form of ministry!) The first question is: what limitations have been paced on the leadership of women in ministry and why? The second question is: are these limitations general and universal or specific and contextual? I will return to these questions at the conclusion of this paper.

How We Treat The Bible

I begin with several assumptions I make about the Bible. First, the Bible is the Word of God and is therefore the final authority for Christian believing and living. The Bible is not so much a single book as it is a library of books — different kinds of literature, written over long periods of time, for different life settings of the people of God. Despite all these differences, however, we believe the Bible is unified in its witness to the one true God and reveals His plan for the world and humanity.

These assumptions are critical to our discussion. Let me explain. It is not enough to find a verse or passage that teaches something and accept that as the only or the most important word on the subject. We must rather seek to get a sense of the flow of Scripture,

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FRAMING MISSIONAL RESPONSE TO 21ST CENTURY CHALLENGES by Bishop David Kendall

December 20, 2016 By dwayman

By Bishop David Kendall

The Challenges of Same-Sex Marriage

Biblical, Theological, Historical Framework

We will respond to the proponents of same sex marriage and our friends who experience same sex attraction out of the larger historical and theological framework of the biblical story. According to our scriptural story, God created all that is and is committed to redeem the whole of creation. God calls a people through whom he chooses to work for the world’s well-being, in continuity with God’s original creation-design to entrust the world to the care, keeping, and developing of the human beings who bear God’s image. Through the people of Abraham, Israel, Judah, Messiah, and the Church (a renewed and expanded “Israel”) God offers grace and power to redeem the world and its peoples.

As part of the Church, therefore, we are on mission with Jesus to accomplish the plans of God for his world. That mission is revealed in the Scriptures, grounded in the historical ministry of Jesus, and will consummate in partnership with all Jesus’ followers who continue with his power and authority what he began until the end of the age.

Accordingly, we understand our identity and calling in continuity with the historic and kingdom agency of God’s people. The primary trajectories for mission trace to the fulfillment brought in Jesus. We understand our calling to be that of followers, of continuing with Jesus to bring his kingdom work to fullness of expression in our world today.

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