A. What is implied by being almost a Christian?
Wesley’s description of the ‘almost Christian’ includes three traits, the first of which is ‘heathen honesty’. Immediately one is drawn into his discussion, for one does not necessarily in our contemporary society equate heathens and honesty whereas Wesley describes them as more honest than many people even in the churches these days. Heathen honesty encompasses refraining from the following acts: being unjust, taking from one’s neighbour, oppressing the poor or the rich, defrauding anyone at all and – insofar as possible – owing anyone anything. The common heathen also acknowledges truth and justice and does not think highly of liars. They can also expect love and assistance from each other: they will feed the hungry and clothe the naked and give away all that they don’t need. One may engage in all these elements of ‘heathen honesty’ and still be only ‘almost a Christian’.
The second trait that defines the ‘almost Christian’ is a form of godliness. One displays this by doing nothing that the gospel forbids. Wesley presents a long list of sins that will be avoided including, among the obvious, those which one would not necessarily attribute to the heathen such as refraining from taking the Lord’s name in vain. The heathen ‘almost Christian’, Wesley claims, not only does not profane the day of the Lord but even does not allow strangers to profane it. How many in our churches fail to live up to the heathen standard here by causing others to work on the Lord’s Day as we have lunch at a restaurant after the service? Wesley explains further that the ‘almost Christian’ will refrain from excesses, revelling and gluttony. How many in our own ranks of TSA Officers have the waistline or knowledge of TV shows that can only be gained by being less than the ‘almost Christian’? Wesley does not stop here. He continues in defining the ‘almost Christian’ as one who “whatsoever his hand findeth to do, he doeth it with his might”: one is not slothful. The ‘almost Christian’ also leads people to Christ and encourages them towards holiness and yet is still only ‘almost Christian’. One goes to church and one leads one’s family in prayer and still one is not even achieved ‘almost a Christian’ status (Outler & Heitzenrater 1991, 66). There is more.
To be ‘almost a Christian’ one still needs a third trait: sincere faith. It is only when one has this “real inward principal of religion, from whence these outward actions flow” that we may indeed obtain the status of ‘almost a Christian.’ Quoting a heathen Epicurean poet: “Good men avoid sin from the love of virtue. Wicked men avoid sin from a fear of punishment.” According to Wesley, one can – on top of all that has already been discussed “have a sincere view of pleasing God in all things” and still only be ‘almost a Christian.’ Wesley then asks the question that most of us, I’m sure, would ask at this point and that is: “Is it possible that any man living should go so far as this, and, nevertheless, be only almost a Christian?” (Outler & Heitzenrater 1991,67).
Wesley’s description of the ‘almost Christian’ includes three traits, the first of which is ‘heathen honesty’. Immediately one is drawn into his discussion, for one does not necessarily in our contemporary society equate heathens and honesty whereas Wesley describes them as more honest than many people even in the churches these days. Heathen honesty encompasses refraining from the following acts: being unjust, taking from one’s neighbour, oppressing the poor or the rich, defrauding anyone at all and – insofar as possible – owing anyone anything. The common heathen also acknowledges truth and justice and does not think highly of liars. They can also expect love and assistance from each other: they will feed the hungry and clothe the naked and give away all that they don’t need. One may engage in all these elements of ‘heathen honesty’ and still be only ‘almost a Christian’.
The second trait that defines the ‘almost Christian’ is a form of godliness. One displays this by doing nothing that the gospel forbids. Wesley presents a long list of sins that will be avoided including, among the obvious, those which one would not necessarily attribute to the heathen such as refraining from taking the Lord’s name in vain. The heathen ‘almost Christian’, Wesley claims, not only does not profane the day of the Lord but even does not allow strangers to profane it. How many in our churches fail to live up to the heathen standard here by causing others to work on the Lord’s Day as we have lunch at a restaurant after the service? Wesley explains further that the ‘almost Christian’ will refrain from excesses, revelling and gluttony. How many in our own ranks of TSA Officers have the waistline or knowledge of TV shows that can only be gained by being less than the ‘almost Christian’? Wesley does not stop here. He continues in defining the ‘almost Christian’ as one who “whatsoever his hand findeth to do, he doeth it with his might”: one is not slothful. The ‘almost Christian’ also leads people to Christ and encourages them towards holiness and yet is still only ‘almost Christian’. One goes to church and one leads one’s family in prayer and still one is not even achieved ‘almost a Christian’ status (Outler & Heitzenrater 1991, 66). There is more.
To be ‘almost a Christian’ one still needs a third trait: sincere faith. It is only when one has this “real inward principal of religion, from whence these outward actions flow” that we may indeed obtain the status of ‘almost a Christian.’ Quoting a heathen Epicurean poet: “Good men avoid sin from the love of virtue. Wicked men avoid sin from a fear of punishment.” According to Wesley, one can – on top of all that has already been discussed “have a sincere view of pleasing God in all things” and still only be ‘almost a Christian.’ Wesley then asks the question that most of us, I’m sure, would ask at this point and that is: “Is it possible that any man living should go so far as this, and, nevertheless, be only almost a Christian?” (Outler & Heitzenrater 1991,67).
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