Part 2. CHARACTERISTICS

4. Character of Worship and Evangelism

T is universally acknowledged that worship in the early Christian church was very simple, consisting of prayer, testimony, the singing of hymns, Scripture reading (either from the Old Testament or the inspired Letters or Gospels, as they came into being), and an exhortation or sermon. There must have been a total absence of ritualism and effort to display personal talents. In Roman Catholicism the ritual became more conspicuous and the sermon of less importance.

     The early Methodist Church was characterized by the simplicity of worship which prevailed in the early Christian church. There probably never was in Methodist services in Wesley’s day either choirs or musical instruments, though some doubt about this is occasionally expressed.

     But in the Methodist Church in the Genesee Conference in the 1850’s choirs were more or less common. Among other churches, and perhaps in Methodism, these were paid for their singing, and among them were persons who lived godless lives; some who danced and some who engaged in other sinful conduct. Also the person who played the instrument was sometimes not a Christian. Congregational singing was often discouraged with the suggestion that the specialists could furnish better music.

     B. T. Roberts and his associates, out of their experiences with the choir and the instrument in the Methodist Church, felt that the new church would be better off without either and should get back to the simple worship of the early Christian church and early Methodism. Hence the rule in Free Methodism concerning both the choir and the instrument.

     Perhaps from the very beginning of Free Methodism there have been those who have believed that the instrument should have been admitted at the organization of the church or should have been later allowed a part in our services. Among those who have wished the use of the organ have been some good and sincere people who hold that our singing by its use would be improved, and they have believed that we suffer a considerable loss of membership by the prohibition. These among the people and in the General Conference have always been in the minority. The percentage of this minority to the total church membership seems to fluctuate, having ebbs and tides rather than going in any definite direction. Concerning this minority it should be said that many of these have shown great love for the church and loyalty to it in remaining with the denomination and keeping this rule though they do not favor this prohibition.

     The church has never held that the use of the instrument in public worship is a moral issue (except when it is done contrary to the law of the church, when it does take on moral quality). The position has been that as a matter of expediency the instrument should not be used among us. Their argument runs like this: 1. The coming of the instrument would tend to do away with the simplicity of worship. 2. While those who ask for an instrument ask for one only, having obtained this they would be disappointed in the result, and this would call for additional instruments. 3. If in the places where the music is poor there would be with the instrument as little attention to our music as now, the music would be no better. 4. Some denominations with the instrument or instruments have gone to art and some to jazz. 5. Some denominations which have the instrument do not grow as fast as the Free Methodist Church and have no better music.

     So the debate has continued, usually in private but sometimes at General Conferences, for these many years. That this is not considered a moral issue is shown by the fact that we do allow the instrument in certain foreign fields and in certain missions.

     In the matter of preaching, the Free Methodist Church has been somewhat peculiar, clinging to the gospel message rather than indulging in sensationalism and mere entertainment. The ministry has usually felt that the Sunday morning service is a time for indoctrinating and establishing the church in divine things. The Sunday evening meeting has been the occasion for a special evangelistic message, with a call to the unsaved to seek the Lord. Many thousands have answered that call.

     Also there has been perpetuated the prayer meeting, without a supper or other social affair to induce attendance, and usually without a long discourse. The attendance at these prayer meetings has been good as compared with what churches ordinarily experience. Here a leader reads Scripture, perhaps comments briefly, and gives the people a chance to pray. Many do pray from their hearts and receive answers to their prayers. Sometimes they testify.

     The class meeting, which had its beginning in Methodism in the days of Wesley and which was greatly blessed and used of God in the mother church, was made a part of Free Methodism. Here many have declared their spiritual state to the great blessing of their souls. And some have declared their spiritual state by staying away when they might have attended.

     The Free Methodist Church has always promoted revivals of religion.

     The camp meeting, which grew up in early Methodism in America, has often been the occasion of blessed spiritual awakenings. Such meetings were powerful on the Bergen Camp Ground in New York and at the St. Charles Camp Ground in Illinois, before and after the founding of the church. One hundred or more of these meetings are held each year throughout the church. They have been used of God for the building of the Kingdom and for the calling of sinners to repentance. The church has usually not looked favorably upon programming them to the extent that evangelism is hindered or crowded out.

     And in nearly every church each year from one to three revival meetings are held. These have continued from several days to several weeks. Among us have been men especially gifted as evangelists. And many pastors have successfully promoted such meetings to the salvation and sanctification of souls.