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Last week I posted the Three General Rules of Methodism. Today let's look at the Character of A Methodist. It's a lengthy piece written by John Wesley, but I think your imagination will be captured by his vision. Enjoy the read.

The Character of a Methodist

by John Wesley

Not as though I had already attained.

TO THE READER

1. SINCE the name first came abroad into the world, many have been at a loss to know what a Methodist is; what are the principles and the practice of those who are commonly called by that name; and what the distinguishing marks of this sect, "which is everywhere spoken against."

2. And it being generally believed, that I was able to give the clearest account of these things, (as having been one of the first to whom that name was given, and the person by whom the rest were supposed to be directed,) I have been called upon, in all manner of ways, and with the utmost earnestness, so to do. I yield at last to the continued importunity both of friends and enemies; and do now give the clearest account I can, in the presence of the Lord and Judge of heaven and earth, of the principles and practice whereby those who are called Methodists are distinguished from other men.

3. I say those who are called Methodists; for, let it be well observed, that this is not a name which they take to themselves, but one fixed upon them by way of reproach, without their approbation or consent. It was first given to three or four young men at Oxford, by a student of Christ Church; either in allusion to the ancient sect of Physicians so called, from their teaching, that almost all diseases might be cured by a specific method of diet and exercise, or from their observing a more regular method of study and behaviour than was usual with those of their age and station.

4. I should rejoice (so little ambitious am I to be at the head of any sect or party) if the very name might never be mentioned more, but be buried in eternal oblivion. But if that cannot be, at least let those who will use it, know the meaning of the word they use. Let us not always be fighting in the dark. Come, and let us look one another in the face. And perhaps some of you who hate what I am called, may love what I am by the grace of God; or rather, what "I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus."

---

The Character of a Methodist

1. THE distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the point. Whosoever, therefore, imagines that a Methodist is a man of such or such an opinion, is grossly ignorant of the whole affair; he mistakes the truth totally. We believe, indeed, that "all Scripture is given by the inspiration of God;" and herein we are distinguished from Jews, Turks, and Infidels. We believe the written word of God to be the only and sufficient rule both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church. We believe Christ to be the eternal, supreme God; and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike at the root of Christianity, we think and let think. So that whatsoever they are, whether right or wrong, they are no distinguishing marks of a Methodist.

2. Neither are words or phrases of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, both on ordinary occasions, and when we speak of the things of God. We never, therefore, willingly or designedly, deviate from the most usual way of speaking; unless when we express scripture truths in scripture words, which, we presume, no Christian will condemn. Neither do we affect to use any particular expressions of Scripture more frequently than others, unless they are such as are more frequently used by the inspired writers themselves. So that it is as gross an error, to place the marks of a Methodist in his words, as in opinions of any sort.

3. Nor do we desire to be distinguished by actions, customs, or usages, of an indifferent nature. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving. Therefore, neither will any man, who knows whereof he affirms, fix the mark of a Methodist here, -- in any actions or customs purely indifferent, undetermined by the word of God.

4. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it. If you say, "Yes, he is; for he thinks 'we are saved by faith alone:'" I answer, You do not understand the terms. By salvation he means holiness of heart and life. And this he affirms to spring from true faith alone. Can even a nominal Christian deny it? Is this placing a part of religion for the whole? "Do we then make void the law through faith? God forbid! Yea, we establish the law." We do not place the whole of religion (as too many do, God knoweth) either in doing no harm, or in doing good, or in using the ordinances of God. No, not in all of them together; wherein we know by experience a man may labour many years, and at the end have no religion at all, no more than he had at the beginning. Much less in any one of these; or, it may be, in a scrap of one of them: Like her who fancies herself a virtuous woman, only because she is not a prostitute; or him who dreams he is an honest man, merely because he does not rob or steal. May the Lord God of my fathers preserve me from such a poor, starved religion as this! Were this the mark of a Methodist, I would sooner choose to be a sincere Jew, Turk, or Pagan.

5. "What then is the mark? Who is a Methodist, according to your own account?" I answer: A Methodist is one who has "the love of God shed abroad in his heart by the Holy Ghost given unto him;" one who "loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul; which is constantly crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee! My God and my all! Thou art the strength of my heart, and my portion for ever!"

6. He is therefore happy in God, yea, always happy, as having in him "a well of water springing up into everlasting life," and overflowing his soul with peace and joy. "Perfect love" having now "cast out fear," he "rejoices evermore." He "rejoices in the Lord always," even "in God his Saviour;" and in the Father, "through our Lord Jesus Christ, by whom he hath now received the atonement." "Having" found "redemption through his blood, the forgiveness of his sins," he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered; when he sees "all his transgressions blotted out as a cloud, and his iniquities as a thick cloud." He cannot but rejoice, whenever he looks on the state wherein he now is; "being justified freely, and having peace with God through our Lord Jesus Christ." For "he that believeth, hath the witness" of this "in himself;" being now the son of God by faith. "Because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba, Father!" And "the Spirit itself beareth witness with his spirit, that he is a child of God." He rejoiceth also, whenever he looks forward, "in hope of the glory that shall be revealed;" yea, this his joy is full, and all his bones cry out, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again to a living hope -- of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for me!"

7. And he who hath this hope, thus "full of immortality, in everything giveth thanks;" as knowing that this (whatsoever it is) "is the will of God in Christ Jesus concerning him." From him, therefore, he cheerfully receives all, saying, "Good is the will of the Lord;" and whether the Lord giveth or taketh away, equally "blessing the name of the Lord." For he hath "learned, in whatsoever state he is, therewith to be content." He knoweth "both how to be abased and how to abound. Everywhere and in all things he is instructed both to be full and to be hungry, both to abound and suffer need." Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of his heart to Him who orders it for good; knowing that as "every good gift cometh from above," so none but good can come from the Father of Lights, into whose hand he has wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore "careful" (anxiously or uneasily) "for nothing;" as having "cast all his care on Him that careth for him," and "in all things" resting on him, after "making his request known to him with thanksgiving."

8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint." Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words: For many times "the Spirit maketh intercession for him with groans that cannot be uttered." But at all times the language of his heart is this: "Thou brightness of the eternal glory, unto thee is my heart, though without a voice, and my silence speaketh unto thee." And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God is in all his thoughts; he walks with God continually, having the loving eye of his mind still fixed upon him, and everywhere "seeing Him that is invisible."

9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, "That he who loveth God, love his brother also." And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of "the Father of the spirits of all flesh." That a man is not personally known to him, is no bar to his love; no, nor that he is known to be such as he approves not, that he repays hatred for his good-will. For he "loves his enemies;" yea, and the enemies of God, "the evil and the unthankful." And if it be not in his power to "do good to them that hate him," yet he ceases not to pray for them, though they continue to spurn his love, and still "despitefully use him and persecute him."

10. For he is "pure in heart." The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now "put on bowels of mercies, kindness, humbleness of mind, meekness, longsuffering:" So that he "forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him." And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he "loves not the world, nor" any of "the things of the world;" being now "crucified to the world, and the world crucified to him;" being dead to all that is in the world, both to "the lust of the flesh, the lust of the eye, and the pride of life." For "all his desire is unto God, and to the remembrance of his name."

11. Agreeable to this his one desire, is the one design of his life, namely, "not to do his own will, but the will of Him that sent him." His one intention at all times and in all things is, not to please himself, but Him whom his soul loveth. He has a single eye. And because "his eye is single, his whole body is full of light." Indeed, where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, "but the whole is light; as when the bright shining of a candle doth enlighten the house." God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to Him, and is in obedience to the law of Christ.

12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to "keep the whole law, and offend in one point;" but has, in all points, "a conscience void of offence towards God and towards man." Whatever God has forbidden, he avoids; whatever God hath enjoined, he doeth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. He "runs the way of God's commandments," now he hath set his heart at liberty. It is his glory so to do; it is his daily crown of rejoicing, "to do the will of God on earth, as it is done in heaven;" knowing it is the highest privilege of "the angels of God, of those that excel in strength, to fulfil his commandments, and hearken to the voice of his word."

13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs according to his Master's will; every power and faculty of his soul, every member of his body. Once he "yielded" them "unto sin" and the devil, "as instruments of unrighteousness;" but now, "being alive from the dead, he yields" them all "as instruments of righteousness unto God."

14. By consequence, whatsoever he doeth, it is all to the glory of God. In all his employments of every kind, he not only aims at this, (which is implied in having a single eye,) but actually attains it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting, in all he speaks or does, the one business of his life; whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this, "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him." >

15. Nor do the customs of the world at all hinder his "running the race that is set before him." He knows that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that "every man is to give an account of himself to God." He cannot, therefore, "follow" even "a multitude to do evil." He cannot "fare sumptuously every day," or "make provision for the flesh to fulfil the lusts thereof." He cannot "lay up treasures upon earth," any more than he can take fire into his bosom. He cannot "adorn himself," on any pretence, "with gold or costly apparel." He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot "speak evil" of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak "idle words;" "no corrupt communication" ever "comes out of his mouth," as is all that "which is" not "good to the use of edifying," not "fit to minister grace to the hearers." But "whatsoever things are pure, whatsoever things are lovely, whatsoever things are" justly "of good report," he thinks, and speaks, and acts, "adorning the Gospel of our Lord Jesus Christ in all things."

16. Lastly. As he has time, he "does good unto all men;" unto neighbours and strangers, friends and enemies: And that in every possible kind; not only to their bodies, by "feeding the hungry, clothing the naked, visiting those that are sick or in prison;" but much more does he labour to do good to their souls, as of the ability which God giveth; to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, "being justified by faith, they may have peace with God;" and to provoke those who have peace with God to abound more in love and in good works. And he is willing to "spend and be spent herein," even "to be offered up on the sacrifice and service of their faith," so they may "all come unto the measure of the stature of the fulness of Christ."

17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any man say, "Why, these are only the common fundamental principles of Christianity!" thou hast said; so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity, -- the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever is what I preach, (let him be called what he will, for names change not the nature of things,) he is a Christian, not in name only, but in heart and in life. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives, according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness. And having the mind that was in Christ, he so walks as Christ also walked.

18. By these marks, by these fruits of a living faith, do we labour to distinguish ourselves from the unbelieving world from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. No: "Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; let us strive together for the faith of the Gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace; remembering, there is one body, and one Spirit, even as we are called with one hope of our calling; "one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all."

From the Thomas Jackson edition of The Works of John Wesley, 1872.

The General Rules

In Sunday's message I referred to the General Rules of Methodism which were originally written by the founder of the Methodist movement, John Wesley. Below is a more detailed explanation of early Methodism and the General Rules. Respond to what you read. Would you have been a Methodist under those conditions and rules? Let us know.

The Nature, Design, and General Rules of Our United Societies

In the latter end of the year 1739 eight or ten persons came to Mr. Wesley, in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired, as did two or three more the next day, that he would spend some time with them in prayer, and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That he might have more time for this great work, he appointed a day when they might all come together, which from thenceforward they did every week, namely, on Thursday in the evening. To these, and as many more as desired to join with them (for their number increased daily), he gave those advices from time to time which he judged most needful for them, and they always concluded their meeting with prayer suited to their several necessities.

This was the rise of the United Society, first in Europe, and then in America. Such a society is no other than "a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation."

That it may the more easily be discerned whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are about twelve persons in a class, one of whom is styled the leader. It is his duty:

1. To see each person in his class once a week at least, in order:

(1) to inquire how their souls prosper; (2) to advise, reprove, comfort or exhort, as occasion may require; (3) to receive what they are willing to give toward the relief of the preachers, church, and poor.

2. To meet the ministers and the stewards of the society once a week, in order:

(1) to inform the minister of any that are sick, or of any that walk disorderly and will not be reproved; (2) to pay the stewards what they have received of their several classes in the week preceding.

There is only one condition previously required of those who desire admission into these societies: "a desire to flee from the wrath to come, and to be saved from their sins." But wherever this is really fixed in the soul it will be shown by its fruits.

It is therefore expected of all who continue therein that they should continue to evidence their desire of salvation,

First: By doing no harm, by avoiding evil of every kind, especially that which is most generally practiced, such as: The taking of the name of God in vain. The profaning the day of the Lord, either by doing ordinary work therein or by buying or selling. Drunkenness: buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity. Slaveholding; buying or selling slaves. Fighting, quarreling, brawling, brother going to law with brother; returning evil for evil, or railing for railing; the using many words in buying or selling. The buying or selling goods that have not paid the duty. The giving or taking things on usury—i.e., unlawful interest. Uncharitable or unprofitable conversation; particularly speaking evil of magistrates or of ministers. Doing to others as we would not they should do unto us. Doing what we know is not for the glory of God, as: The putting on of gold and costly apparel. The taking such diversions as cannot be used in the name of the Lord Jesus. The singing those songs, or reading those books, which do not tend to the knowledge or love of God. Softness and needless self-indulgence. Laying up treasure upon earth. Borrowing without a probability of paying; or taking up goods without a probability of paying for them.

It is expected of all who continue in these societies that they should continue to evidence their desire of salvation,

Secondly: By doing good; by being in every kind merciful after their power; as they have opportunity, doing good of every possible sort, and, as far as possible, to all men: To their bodies, of the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick or in prison. To their souls, by instructing, reproving, or exhorting all we have any intercourse with; trampling under foot that enthusiastic doctrine that "we are not to do good unless our hearts be free to it." By doing good, especially to them that are of the household of faith or groaning so to be; employing them preferably to others; buying one of another, helping each other in business, and so much the more because the world will love its own and them only. By all possible diligence and frugality, that the gospel be not blamed. By running with patience the race which is set before them, denying themselves, and taking up their cross daily; submitting to bear the reproach of Christ, to be as the filth and offscouring of the world; and looking that men should say all manner of evil of them falsely, for the Lord's sake.

It is expected of all who desire to continue in these societies that they should continue to evidence their desire of salvation,

Thirdly: By attending upon all the ordinances of God; such are: The public worship of God. The ministry of the Word, either read or expounded. The Supper of the Lord. Family and private prayer. Searching the Scriptures. Fasting or abstinence.

These are the General Rules of our societies; all of which we are taught of God to observe, even in his written Word, which is the only rule, and the sufficient rule, both of our faith and practice. And all these we know his Spirit writes on truly awakened hearts. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul as they who must give an account. We will admonish him of the error of his ways. We will bear with him for a season. But then, if he repent not, he hath no more place among us. We have delivered our own souls.

A God Moment In 100 Words or Less

Tell us about a God moment in your life in 100 words or less.

If everyone at Wesley Park were as faith as I...?

I'm wondering what your responses are to the questions I asked at the end of the services? "If everyone at Wesley Park were as faithful as I am... Of what would we have more or less? I'd love to to have you share them with me and others. If you want you identity protected I will do that. Just ask for privacy and I will only post your comments and not your name. Or perhaps you would like to share with me and others an area in your life in which you need to become more faithful. That could be very helpful to others in that it might help them realize they are not alone in their struggles. Again, let me know if you prefer to remain anonymous.

What Is Your Focus?

Below is all of the article on focus which I read a part of during Sunday's message.

You are always focusing on something, whether you are aware of it or not. If I spent some time with you, and heard your history, I could tell you what you are focusing on. How? By looking at the results you are getting in your life. The results you get are always the result of your focus.

The problem is, this focus is usually not conscious focus, it's automatic focus. We unconsciously focus on something we don't want, and then when we get it we feel like a victim and don't even stop to think that we created it in the first place. And what is more, we don't realize we could choose to create something completely different if we could only get out of the cycle of unconsciously focusing on something other than what we want.

If you have a significant negative emotional experience (say, for instance, a relationship in which you are abused or mistreated in some way), a part of you is going to say: "Okay, I get it. There are people out there who can and will hurt me. Relationships can be dangerous and painful. I have to watch out for these people [or sometimes, relationships in general] and avoid them."

Unfortunately, to watch out for them and avoid them, you have to focus your mind on "people who could hurt me," or "bad relationships," and that focus draws more of what you don't want to you... AND... actually makes these things you don't want (at least initially) attractive to you, so when they appear in your life you are drawn to them. This is why many people keep having one relationship after another with the same person, but in different bodies.

This, of course, applies to everything, not just relationships. I'm just using relationships as an example.

Focusing on what you do not want, ironically, makes it happen. Focusing on not being poor makes you poor. Focusing on not making mistakes causes you to make mistakes. Focusing on not having a bad relationship creates bad relationships. Focusing on not being depressed makes you depressed. Focusing on not smoking makes you want to smoke. And so on. I think you get the idea.

The truth is, your mind cannot tell the difference between something you think about or focus on that you DO want, and something you think about or focus on but do NOT want. The mind is a goal-seeking mechanism, and an extremely effective one at that. Already, all the time, it is elegantly and precisely creating exactly what you focus on. You are already a World Champion Expert at creating whatever you focus on. You couldn't get any better at it, and you don't need to get any better at it.

When you focus on anything, your mind says: "Okay, we can do that," and starts figuring out how to do it. It doesn't ask whether you're focusing on it because you want it or because you do not want it. It ALWAYS assumes you want what you focus on and then it goes and makes it happen. The more frequent and the more intense the focus, the faster and more completely you will create what you have focused on, which is why intense negative experiences create intense focus on what you do not want, and tend to make you re-create what you don't want, over and over.

Most of the time, for most people, all the focusing and thinking is going by at warp speed, on automatic, without much, if any, conscious intention.

Your job is to learn how to direct this power by consciously directing your focus to the outcomes you want.

Once you do, everything changes. This does, however, take some work, because at first you have to swim upstream against the current of your old, unconscious habits, and the current can be swift and strong.

First, you have to discover all the things you focus on that you do not want, and I'm willing to bet there are quite a few - way more than you think. To the degree you're getting what you don't want, you are focusing, albeit unconsciously, on what you don't want. Spend some time over the next few weeks, then, making a list of all the things you do NOT want as you notice yourself thinking about them.

Second, you have to get very clear about what you DO want. Then, you have to examine each of the things you want and be sure they are not just something you do NOT want in disguise. For instance, saying "I want a relationship where I am treated well" would not even be an issue if you had not had relationships where you were not treated well, and even in making this seemingly positive statement you are focusing on not wanting to be mistreated. Saying "I want a reliable car" wouldn't even come up if you weren't focusing on the fact that you don't want a car that breaks down and needs a lot of repairs.

After you've sorted out the things you habitually focus on that you do not want, and know what you do want, you have to begin to notice each time you think about an outcome you do not want, and consciously change your thinking, right in that moment, so you are instead focusing on what you do want.

Remember, you do NOT have to avoid things to be happy and get what you want. The urge to avoid something is a result of having had a negative emotional experience regarding that thing, and trying to avoid things requires you to focus on them, which tells your brain to create them. Not good.

You will be surprised how often you are thinking about what you do not want, how difficult it is to catch yourself doing it every time, and -- most of all -- how difficult it is to switch your thinking to what you DO want. There is a strong momentum to keep thinking about that thing you want to avoid. As I said, the current is strong and swift, especially at first.

The solution? Practice, practice, practice. Persistence, persistence, persistence.

It's a very good idea to write down what you want, very specifically, so that your Fairy Godmother, were she to read it, would know exactly what to give you without any additional explanation. Then, read what you have written to yourself, preferably out loud, several times a day, while seeing yourself, in your mind, already having what you want. The more emotion you can bring to it, the better. Then, take whatever action is available to begin moving toward what you want. A good time to do this reading and visualizing is when you first wake up and right before you go to bed.

I know this is work. Do it anyway. There is a price for everything, and this is the price you must pay to get what you want. Be prepared to pay it. It will be worth it, I promise. And be prepared to pay for a while before you get results. Stick with it.

Another way to change your focus is to ask questions. As an example, I'll ask you one right now. What did you have for breakfast this morning? To answer this question (even to just internally process the question), you had to shift your focus from whatever your mind was focused on (hopefully, this article) to today's breakfast. This means that to change your focus, all you have to do is... ask yourself a question! It also means you better be careful what questions you ask yourself.

Good questions include: "How can I get X?" "How can I do X?" "How can I be X?" By asking these kinds of questions, you get your mind to focus on what you want to have, do, or be. Then, your mind takes over and answers the question... solves the problem... and creates what you want. You just have to provide the focus, take whatever action presents itself, and be persistent (some things take time).

I would do away with questions like: "What's wrong with me?" or "Why can't I find someone to love me?" and so on. Your mind will find an answer to any question you give it, including these dis-empowering questions.

Learn to say "How can I...?" when you don't know what to do, instead of "I can't," and (if you are persistent in asking) the universe will send you the answer, every time. Learn to be conscious in what you focus on and your whole life will change.

This all may seem very utopian to you, or overly simplistic, or like a lot of work. I assure you it is not utopian (it's the way all successful people think), it IS simple, but not simplistic, and yes, it is work, at first. The great Napoleon Hill, who spent over 60 years studying the most effective and most successful people of the 20th century, concluded that - without exception, mind you - "whatever the mind can conceive and believe, it can achieve." He at first suspected there had to be exceptions, but toward the end of his life he said he had to admit he had not found ANY.

Go over that again: "Whatever the mind can conceive and believe, it can achieve." It will take some time to learn how to consciously focus your mind. It will require some effort. You will fail many times, and it will seem difficult. But at a certain point you will "get it" and at that point it will become as automatic as the unconscious focusing you have been doing. When that happens, a whole new universe of power will open to you.

Okay, so I'm finally getting something posted on the DaVinci Code, but only thanks to Bill Bode. Bill pulled this together for your viewing and reading pleasure.

One of Many Cracks in the Code

The fictional storyline of The Da Vinci Code, Dan Brown its author weaves “historical” assertions meant to shake the foundations of Christianity.

The following is an excerpt from “Cracking Da Vinci’s Code” by James L. Garlow and Peter Jones. Cook Communication Ministries.

Garlow holds a M.Div. from Asbury Theological Seminary, a Th.M. from Princeton Theological Seminayr, and a Ph.D. in Historical Theology from Drew University.

Jones holds a B.A. from the University of Wales (UK), an M.Div. from Gordon-Cronwell Theological Seminary, a Th.M. from Harvard Divinity School, and a Ph.D. from Princeston Theological Seminary.

The Priory Hoax

The Priory of Sion, according to The Da Vinci Code, is one of the oldest secret societies still in existence. It is the Priory that has been charged with guarding the secret of the Holy Grail, starting in 1099 when the Knights Templar discovered the long-lost documents beneath the ruins of Solomon’s Temple. Leonardo da Vinci was Grand Master of this society, says Robert Langdon (A character in the book), from 1510 to 1519. The only problem is this: It is all a hoax.

Brown relies on a 1982 publication, Holy Blood, Holy Grail, for his information on the Priory of Sion. The authors of Holy Blood, Holy Grail relied on documents provided them by Pierre Plantard, an anti-Semitic Frenchman who spent time in jail in 1953. Plantard and three other men started a small social club in 1954 called the Priory of Sion, taking the name from a nearby mountain. Their club’s “cause” was the call for more low-cost housing in France. The club dissolved in 1957, but Plantard held on to the name.

Throughout the 1960s and the 1970s, Plantard created a series of documents “proving” the existence of a bloodline descending from Mary Magdalene, through the kings of France, down to the present day to include (surprise!) Pierre Plantard. He began using the name Plantard de Saint-Clair, saying the Saint-Clairs were direct descendants of the line of Jesus and Mary.

In 1993, Plantard’s name came up in light of a political scandal involving a close friend of the French president Francois Mitterand. Plantard had, in one of his documented lists of the Priory of Sion, listed Roger-Paltrice Pelat as Grand Master. When called to testify, Plantard, under oath, admitted he had made the whole Priory scheme. The court ordered a search of Plantard’s house, which revealed futher documents that proclaimed Plantard to be the true king of France. The judge gave Plantard a stern warning and dismissed him as a harmless crank.

-Cracking Da Vinci’s Code

There are 32 questions raised in Browns book. Some of them are true. The weaving the true with the false claims makes for interesting reading. Cracking Da Vinci’s Code separates the true claims from the false ones, while offering page numbers to allow you to read along to see how the false statements are used. Feel free to pick up a copy or borrow from the Christian Education office.

Thanks again to Bill Bode.

Sunday April 2 - The Dreaded Encounter

Here are some questions for your reflection:

- In general, are you reluctant to talk to God about your sins? If so , what holds you back?

- Are there certain sins you have a hard time confessing to the Lord? What might help you confess
those sins?

- What were one or two things you took away from Sunday's message?