The Not So Primitive Methodists

Most of the Methodist groups have been "progressive." But what are they headed toward?

"The book, Prominent Personalities in American Methodism, by Howell, gives an authoritative listing of the various lodge affiliations of prominent Methodist leaders. According to our compilation from this book, bearing imprint of 1945, twenty-nine out of the thirty-six active Bishops are members of secret orders of one sort or another. Twenty-one of the thirty-six are members of the Masonic fraternity, many of them holding the higher degrees of the Order The best qualification for becoming a Bishop today is that one be at least a 32nd degree Mason."13

Perhaps better than showing lists of Methodist Bishops who are Masons, is just to get to the bottom line, the United Methodist Church wants a One-World Government under the New World Order.

The United Methodist Church, Rocky Mountain Conference wrote Pres. Reagan in 1983, "Resolve that to insure world peace and disarmament among nations, we United Methodists of the Rocky Mountain Conference urge the President and the Congress of the United States, in concert with all other willing nations, to call a World Constitutional Convention to reform the United Nations into a federal, representative world government..."14

Masons like 33° Mason James C. Baker who is President of the Methodist Bishops and Verne Dale Johnson, chairman of evangelism for the United Meth. Church have been directing affairs on the national level. Men like 33° Mason William E. Schooley (Board of Trustees Metro Memorial Methodist church—Shriner, and into the "side orders" of Masonry) are on the local level. There are so many Methodist Masons in England that they have there own lodges called Epworth lodges, named after John Wesley's birthplace, Epworth Rectory.15

The Moravians, a gnostic sect who called themselves THE MORAVIAN BROTHERS OF THE ORDER OF RELIGIOUS FREEMASONS,16 played an important part in the founding of Methodism. "Moravians played a decisive role in the origins of Methodism, which helps to explain the enthusiasm of both. True, John Wesley's group at Oxford, already called the "Enthusiasts" and the "Holy Club", was active before the Moravian Peter Boehler came upon the scene. Still, it was Boehler, whom Wesley met in Georgia and then again in London, whose glowing pietism had such an effect upon the father of Methodism. It was Boehler who in 1738 helped Wesley turn his attention inward to discover a new wellspring of religious feeling, and it was Boehler who suggested establishing the Fetter Lane Society in London, which Wesley patterned after several Moravian meetings already in existence."17 John Wesley advocated universal redemption, which emphasized salvation as an option of man's free-will rather than God's free-grace.

Until American Independence, the Methodist ministers under Wesley's authority in America and England were considered a Society whose members were scattered within the various Episcopal Churches. The American colonies' independence caused Wesley in 1784 to send Rev. Thomas Coke to organize the Methodists into their own congregations.18


In 1972, the United Methodist church sponsored me to go with the Kansas East Youth Study Group. The tour was well-planned and well-executed. The group was part of the United Methodist Church's program to raise up church leaders. The group consisted of U.M. teenage leaders (I was an exception—I was Baptist). I still have the papers and items from the tour. The group met Methodist leaders including the head of the United Methodist Church, Pentagon people, Congressmen, UN people, and revolutionaries from Angola. While our group was decidedly anti-Vietnam War, it seemed that our group did not connect the contradiction that the United Methodist church helped finance the communist revolutionaries we talked with.

I am grateful to the United Methodist Church for the opportunity to experience the group. In the context of this book, it could be mentioned that the Jewish and Masonic undercurrents within the U.M. church were visible through out that trip. Some of the concepts that were stressed were Civil Rights, Globalism, and Liberation Theology. Those concepts all tie-in with the Power's agenda to bring in the New World Order.

The Liberation Theology and revolution that the United Methodist Church finances will be discussed in the next chapter.

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