JOHN WESLEY
I. INTRODUCTION
The Puritans tried to reform the Church of England along Calvinist lines and ended up separating into Congregational, Presbyterian and Baptist denominations. Without the strong Puritan influence, the Anglican churches drifted toward cold rationalism. John Wesley (1703 -1791) was the man raised up by God to awaken the spiritual life of England. Wesley was determined to revive the evangelical spirit within the Church of England.
This paper is an attempt to analyse the historical context of Wesley’s time, his theological contributions, and pastoral legacy.
II. HISTORICAL CONTEXT
Political Context: In the eighteenth century England underwent a remarkable change. After the death of Anne, George I came to the throne. England began to expand its colonies in different countries in Asia as well as Africa and had settlements in North America and West Indies.[1] Much of the wealth of these countries flowed to England. Corruption and bribery were prevalent in the government offices in England. The members of Parliament were largely concerned about their own well being rather than the needs of the poor.[2] The justices were nominally appointed by the king. They administered justice in occasional sessions.
Economical Context: The “Agricultural Revolution” resulted in the increased wealth of the landowners and great farmers. Meanwhile the “Industrial Revolution” produced many hard workingmen who trained a large number of people into capitalists. A remarkable development of transportation in the “Communication Revolution” followed the agricultural and industrial revolutions. The Aristocratic, the noble and those engaged in trade and commerce become richer and richer while the common people remained poor.
Social Context: The class divisions were existed in the society such as upper class, middle class and the lower class. The majority of the population of England belonged to the lower class.[3] They lived in ignorance. Theft and pick pocketing were common among the poorer sections. The increasing demand for industrial labour forced masses of people into slums. Slavery was common in this time and it was very much a part of English society. The morality of both rich and poor were descending. Drunkenness affected rich and poor alike. The schools and universities like Oxford and Cambridge were accessible only to the rich and the poor were largely neglected.[4]
Ecclesiastical Context: The Protestant Dissenters had been granted liberty of worship in 1689 but they were not allowed to interfere in civil, military or political affairs without the special dispensation of parliament.[5] Baptism, deaths and marriages could be preferred legally only by Anglican clergyman. Roman Catholics had practically no civil, political or religious rights. Churches lacked committed pastors, leaders and unity. Many pastors were worldly and selfish. They lived a luxurious life with pride and greedy without concern for the poor and needy. Bishops were entirely neglectful of their ecclesiastical duties. Puritanism was declining severely at the time of Wesley’s childhood. According to Bruce L. Shelly, “Most of the basic beliefs of the evangelicals could be found in Puritanism, but Puritanism was more concerned with politics.”[6] The churches were generally meant for the well to do class and not for the poor and ordinary people. Preaching was mostly theological discussions, remote from many drifted out of touch with the church. The churches in England failed to cope with the situation, neither did they promote worldwide mission.[7]
III. WESLEY’S LIFE
Wesley was born in 1703 in his father’s rectory at Epworth in Lincolnshire, England. His father was an active man in the ministry of the Church of England, and his mother, Susanna was a gifted and a saintly woman. In Oxford, he became the leaders of a group of students who were methodical in their observance of religious services and college duties. They were nick named as “Holy Club” and “Methodists.” Among them were his brother Charles and George Whitefield.[8]
In Georgia, Wesley met the Moravian missionaries, in whom he saw a Christian confidence and joy, which he had never known. Thus began a deep change in his religious life. The Moravians influence culminated in his conversion in 1738, during a religious service in London. In 1739, the next year Wesley began the work that made him the leaders in the great revival as a practical theologian.
IV. THEOLOGICAL CONTRIBUTIONS
Wesley never wrote a systematic theology. However, he did have his own theology and it is clearly reflected in his sermons, journals, notes and commentaries.
Wesley was for many years editor of a monthly periodical, known as the Arminian Magazine. He rewrote, abridged, revised and published a library of fifty volumes; and afterwards reread, revised and republished the whole work in thirty volumes. He wrote and published a commentary on the whole Bible, in four large volumes. He wrote and published a work on Natural Philosophy in five volumes, which for many years was a textbook among ministers. In addition, he compiled a work on Ecclesiastical History in four volumes.
Scripture as the Primary Authority: Scripture is the primary source of authority in Wesleyan theology. All other sources of authority like Tradition, Reason, and Experiences are secondary which also helps as tools for doing theology. Wesley was a man of "one Book," which he believed to be the fully inspired and final revelation of God. He accepted the protestant principle sola scriptura and developed “Wesleyan Quadrilateral”, a view of authority for Christian faith and practice.
Christian Perfection: Robert W. Burtner describes, “Christian perfection is a process, the resulting objective life of holiness that is never completed but always subject to development”.[9] For Wesley, Christian perfection meant pure hearts filled with love for God and for one’s neighbour, not wisdom or might. Wesley had no peculiar attachment to the term “perfection” because he was convinced it was the doctrine of Paul, James, Peter and John. For Wesley, perfection, holiness, salvation and sanctification were all the same thing.[10]
Sin: Wesley’s theology of sin evolves into the proclamation of the Good News. Wesley referred sin as disease. Healing is the only solution. Wesley believed the universally of sin. He not only spoke of sin’s nature, he also made it clear that everyone has been infected. All have sinned. He said, “We need a Savior only if we need saving; we need a savior only if we cannot save ourselves.”
Divine Grace: Wesley emphasized the real value of the grace of God. He believed that God’s grace alone is the source of salvation, and this grace is given freely to all who have faith in Christ.[11] Wesley thought that no person was so totally depraved, as to be outside the grace of God. Wesley condemned Calvin’s doctrine of predestination. He said that Calvin’s doctrine not only tended to destroy Christian holiness, happiness and good works but also had a direct and manifest tendency to overthrow the whole Christian revelation. To say that the grace of God is limited to certain elected persons was also blasphemy.[12]
The Church: Wesley’s ecclesiastical home was the church of England. He had a deep passion for unity in the church and emphasized loyalty to the Church of England. Wesley understood that the concept of the Church was at stake in his reforming mission. According to Wesley, the Church is “a congregation or body of people, united together in the service of God.”[13] Wesley singles out three things that are essential to a visible church, which are, living faith, hearing of the word of God and the administration of the Sacramentism. Wesley makes several claims concerning the sacrament. In the first place, the Lord commands it.[14] The sacrament is a real means of grace, it should be at the heart of Christian worship, and the Lord’s Supper brings the forgiveness of our past sins, the present strengthening and refreshing of our souls. Baptism, for Wesley, required for new birth. He believed that baptism washes away the guilt of original sin, admits us into the church and helps us to become the children of God.[15] Wesley’s attitude toward the priesthood of all believers was thoroughly Protestant in theory, even though some critics thought he qualified it by retaining the office of bishop and an Episcopal polity in his Methodist Movement.[16]
Love of God: For Wesley, the central purpose of Christian life was revealed in Mt 22: 37-39. He claimed that perfect love of God and man is the goal of Christian living. He also affirmed that the love of God is the root of all holiness. Wesley viewed the love of neighbour as the effect of the love of God. He taught that believers must be active in their relationship and service to others thus strengthening the mind of Christ within them.
V. PASTORAL LEGACY
Holistic Mission: Wesley was not merely a preacher or an evangelist, but a man who engaged himself with every aspect of human life. He was the greatest social reformer in England in the eighteen century who left a model of “Holistic Mission.” He skilfully combined political conservatism and social activism in the teachings and balanced evangelism and social work. Wesley began his social work in the Holy club. Wesley maintained funds to relieve the poor, pay the debts of prisoners, and educate children. He was not afraid to speak prophetically against social evils. He fought against poverty, sickness, illiteracy, social justice, human slavery, and the commercial sale of liquor and other evil practices. He also upheld the case of labourers, the imprisoned, and the oppressed of all classes.[17]
Equality; women, slavery and Classes: Wesley broke the existing tradition of the Churches in England for the development of the women’s ministry in the church. Wesley encouraged women to minister, which other churches of his time largely neglected and discouraged. In his letter to Crosby, a woman minister, Wesley wrote, “I do not see that you have broken any law, go on calmly and steadily. If you have time, you may read to them the notes on any chapter before you speak a few words.”[18] The Anglican Church did not oppose slavery. Many of its ministers were slaveholders in England. He was the first leading Britisher to attack that before William Wilberforce. In his pastoral ministry, Wesley never retained distinction between white and black.
Use of Money: Wesley experienced financial difficulties from his early age. In later stage, even though Wesley earned a lot of money, in 1931, he began to limit his expenses. In a year, his income was thirty pounds and his living expenses mounted to twenty-eight pounds; so, he kept two pounds to give to the poor. He practices this rule strictly throughout his lifetime.
Use of Wealth: Wesley believed that Christians should adopt a simple economic life style. The governing principle of his teaching on this subject was that, under God, money and material possessions exist for man and not man for them.[19] In one of his sermon, The use of Money Wesley said, “gain all you can, save all you can, and give all you can”. Wesley said that a person must be satisfied with sufficient food, clothes and shelter.
Education: Wesley believed that a perfect God created a perfect man but disobedience of man brought a disorder in his body and reason. Wesley said, there is a disorder in man’s rational nature and education brings an order to his rational disorder. Wesley argues that this responsibility lies with the Christian parents and Christian tutors. Wesley appointed members his congregation for the Children’s education and training.
Institutionalisation of the Churches: Today Churches display an unhealthy spirit of competition. More money is being spent for the construction of church buildings than what is justly required. There seems to be a wrong emphasis on church buildings rather than the need of Church as a community of believers. Church should learn from Wesley to spend money in such a way that it will be beneficial to the whole community.
Casteism; Social upliftment of the backward classes: In the place of slavery in England by Wesley’s time, today in India, we have casteism. Indian churches also practice the same social evil. The lower castes or the Dalits are not encouraged when they go to the houses of the higher caste believers. Wesley’s teaching is applicable for the higher caste believers in India. The Dalits have to be treated as people created in the image of God.
Evangelism: Wesley saw the Parish System as frustrating the Great Commission, and therefore declared that as one called into apostolic ministry. Wesley preached in the street corners, parks, market places and beside coal mines to the crowds. Open-air preaching was his strategy in evangelisation.
Small Group: The band was another legacy left by Wesley to be effective in mission. He divided his people into classes and bands according to their attainments. He appointed frequent meetings for prayer and conversation, where they were united to each other, and to their common profession.
VI. CONCLUSIONWesley theology was called “Arminianism of the heart” – an Arminianism combined with Pietism and burning with revival fire. Methodism and Wesley left an indelible impression on North American evangelical theology and for the rest of the denominations of the world. His contribution reminds us of the Wesley we have forgotten and shows how Wesley promoted scriptural Christianity.
[1] J. H. White, Wesley’s England: A survey of XVIIIth century social and cultural conditions (London: The Epworth Press, 1938), 193.
[2] Walter Phe’ps Hall, A History of England and the British Empire (San Francisco: Ginnard Co, 1937), 332.
[3] G. M. Trevelyan, Illustrated English Social History (Middlesex: Penguin Books, 1960), 106.
[4] Hall, History of England, 481.
[5] Carlton Hayes, A Political and Social History of Modern Europe (New York: The McMillan company, 1917), 410.
[6] Shelly L. Bruce, Church History in Plain Language (Texas: Word Publishers, 1995), 332.
[7] F. Hranghuma, An Introduction to Church History (Bangalore: Theological Book Trust, 1996), 318
[8] Ibid., 319.
[9] Robert W. Burtner and Robert E. Chiles, A Compend of Wesley’s Theology (Nashville: Abingdon Press, [n.d.]), 195.
[10] Leo George Cox, John Wesley’s Conception of Perfection (Kansas: Beacan Hill press, 1964), 70.
[11] Mack B. Stokes, Our Methodist Heritage (Nashiville: The Grade Press, 1963), 41.
[12] Robert E. Davies, Methodism (Soothampton: Epworth Press, 1982), 86.
[13] John Wesley, The Works of John Wesley 3rd edition. Vol. 6. (Grand Rapids: Baker Book House, 1986), 392.
[14] Wesley, Works of Wesley Vol. 10, 113.
[15] Albert C. Outler (ed.), John Wesley (New York: Oxford University Press, 1964), 321.
[16] Roger E. Olson, The Story of Christian Theology. Twenty centuries of Tradition & Reform (Secunderabad: OM Books, 2004), 513.
[17] Hall, History of England, 525.
[18] Wesley, Works of Wesley Vol.12. 353.
[19] Stokes, 77.
I. INTRODUCTION
The Puritans tried to reform the Church of England along Calvinist lines and ended up separating into Congregational, Presbyterian and Baptist denominations. Without the strong Puritan influence, the Anglican churches drifted toward cold rationalism. John Wesley (1703 -1791) was the man raised up by God to awaken the spiritual life of England. Wesley was determined to revive the evangelical spirit within the Church of England.
This paper is an attempt to analyse the historical context of Wesley’s time, his theological contributions, and pastoral legacy.
II. HISTORICAL CONTEXT
Political Context: In the eighteenth century England underwent a remarkable change. After the death of Anne, George I came to the throne. England began to expand its colonies in different countries in Asia as well as Africa and had settlements in North America and West Indies.[1] Much of the wealth of these countries flowed to England. Corruption and bribery were prevalent in the government offices in England. The members of Parliament were largely concerned about their own well being rather than the needs of the poor.[2] The justices were nominally appointed by the king. They administered justice in occasional sessions.
Economical Context: The “Agricultural Revolution” resulted in the increased wealth of the landowners and great farmers. Meanwhile the “Industrial Revolution” produced many hard workingmen who trained a large number of people into capitalists. A remarkable development of transportation in the “Communication Revolution” followed the agricultural and industrial revolutions. The Aristocratic, the noble and those engaged in trade and commerce become richer and richer while the common people remained poor.
Social Context: The class divisions were existed in the society such as upper class, middle class and the lower class. The majority of the population of England belonged to the lower class.[3] They lived in ignorance. Theft and pick pocketing were common among the poorer sections. The increasing demand for industrial labour forced masses of people into slums. Slavery was common in this time and it was very much a part of English society. The morality of both rich and poor were descending. Drunkenness affected rich and poor alike. The schools and universities like Oxford and Cambridge were accessible only to the rich and the poor were largely neglected.[4]
Ecclesiastical Context: The Protestant Dissenters had been granted liberty of worship in 1689 but they were not allowed to interfere in civil, military or political affairs without the special dispensation of parliament.[5] Baptism, deaths and marriages could be preferred legally only by Anglican clergyman. Roman Catholics had practically no civil, political or religious rights. Churches lacked committed pastors, leaders and unity. Many pastors were worldly and selfish. They lived a luxurious life with pride and greedy without concern for the poor and needy. Bishops were entirely neglectful of their ecclesiastical duties. Puritanism was declining severely at the time of Wesley’s childhood. According to Bruce L. Shelly, “Most of the basic beliefs of the evangelicals could be found in Puritanism, but Puritanism was more concerned with politics.”[6] The churches were generally meant for the well to do class and not for the poor and ordinary people. Preaching was mostly theological discussions, remote from many drifted out of touch with the church. The churches in England failed to cope with the situation, neither did they promote worldwide mission.[7]
III. WESLEY’S LIFE
Wesley was born in 1703 in his father’s rectory at Epworth in Lincolnshire, England. His father was an active man in the ministry of the Church of England, and his mother, Susanna was a gifted and a saintly woman. In Oxford, he became the leaders of a group of students who were methodical in their observance of religious services and college duties. They were nick named as “Holy Club” and “Methodists.” Among them were his brother Charles and George Whitefield.[8]
In Georgia, Wesley met the Moravian missionaries, in whom he saw a Christian confidence and joy, which he had never known. Thus began a deep change in his religious life. The Moravians influence culminated in his conversion in 1738, during a religious service in London. In 1739, the next year Wesley began the work that made him the leaders in the great revival as a practical theologian.
IV. THEOLOGICAL CONTRIBUTIONS
Wesley never wrote a systematic theology. However, he did have his own theology and it is clearly reflected in his sermons, journals, notes and commentaries.
Wesley was for many years editor of a monthly periodical, known as the Arminian Magazine. He rewrote, abridged, revised and published a library of fifty volumes; and afterwards reread, revised and republished the whole work in thirty volumes. He wrote and published a commentary on the whole Bible, in four large volumes. He wrote and published a work on Natural Philosophy in five volumes, which for many years was a textbook among ministers. In addition, he compiled a work on Ecclesiastical History in four volumes.
Scripture as the Primary Authority: Scripture is the primary source of authority in Wesleyan theology. All other sources of authority like Tradition, Reason, and Experiences are secondary which also helps as tools for doing theology. Wesley was a man of "one Book," which he believed to be the fully inspired and final revelation of God. He accepted the protestant principle sola scriptura and developed “Wesleyan Quadrilateral”, a view of authority for Christian faith and practice.
Christian Perfection: Robert W. Burtner describes, “Christian perfection is a process, the resulting objective life of holiness that is never completed but always subject to development”.[9] For Wesley, Christian perfection meant pure hearts filled with love for God and for one’s neighbour, not wisdom or might. Wesley had no peculiar attachment to the term “perfection” because he was convinced it was the doctrine of Paul, James, Peter and John. For Wesley, perfection, holiness, salvation and sanctification were all the same thing.[10]
Sin: Wesley’s theology of sin evolves into the proclamation of the Good News. Wesley referred sin as disease. Healing is the only solution. Wesley believed the universally of sin. He not only spoke of sin’s nature, he also made it clear that everyone has been infected. All have sinned. He said, “We need a Savior only if we need saving; we need a savior only if we cannot save ourselves.”
Divine Grace: Wesley emphasized the real value of the grace of God. He believed that God’s grace alone is the source of salvation, and this grace is given freely to all who have faith in Christ.[11] Wesley thought that no person was so totally depraved, as to be outside the grace of God. Wesley condemned Calvin’s doctrine of predestination. He said that Calvin’s doctrine not only tended to destroy Christian holiness, happiness and good works but also had a direct and manifest tendency to overthrow the whole Christian revelation. To say that the grace of God is limited to certain elected persons was also blasphemy.[12]
The Church: Wesley’s ecclesiastical home was the church of England. He had a deep passion for unity in the church and emphasized loyalty to the Church of England. Wesley understood that the concept of the Church was at stake in his reforming mission. According to Wesley, the Church is “a congregation or body of people, united together in the service of God.”[13] Wesley singles out three things that are essential to a visible church, which are, living faith, hearing of the word of God and the administration of the Sacramentism. Wesley makes several claims concerning the sacrament. In the first place, the Lord commands it.[14] The sacrament is a real means of grace, it should be at the heart of Christian worship, and the Lord’s Supper brings the forgiveness of our past sins, the present strengthening and refreshing of our souls. Baptism, for Wesley, required for new birth. He believed that baptism washes away the guilt of original sin, admits us into the church and helps us to become the children of God.[15] Wesley’s attitude toward the priesthood of all believers was thoroughly Protestant in theory, even though some critics thought he qualified it by retaining the office of bishop and an Episcopal polity in his Methodist Movement.[16]
Love of God: For Wesley, the central purpose of Christian life was revealed in Mt 22: 37-39. He claimed that perfect love of God and man is the goal of Christian living. He also affirmed that the love of God is the root of all holiness. Wesley viewed the love of neighbour as the effect of the love of God. He taught that believers must be active in their relationship and service to others thus strengthening the mind of Christ within them.
V. PASTORAL LEGACY
Holistic Mission: Wesley was not merely a preacher or an evangelist, but a man who engaged himself with every aspect of human life. He was the greatest social reformer in England in the eighteen century who left a model of “Holistic Mission.” He skilfully combined political conservatism and social activism in the teachings and balanced evangelism and social work. Wesley began his social work in the Holy club. Wesley maintained funds to relieve the poor, pay the debts of prisoners, and educate children. He was not afraid to speak prophetically against social evils. He fought against poverty, sickness, illiteracy, social justice, human slavery, and the commercial sale of liquor and other evil practices. He also upheld the case of labourers, the imprisoned, and the oppressed of all classes.[17]
Equality; women, slavery and Classes: Wesley broke the existing tradition of the Churches in England for the development of the women’s ministry in the church. Wesley encouraged women to minister, which other churches of his time largely neglected and discouraged. In his letter to Crosby, a woman minister, Wesley wrote, “I do not see that you have broken any law, go on calmly and steadily. If you have time, you may read to them the notes on any chapter before you speak a few words.”[18] The Anglican Church did not oppose slavery. Many of its ministers were slaveholders in England. He was the first leading Britisher to attack that before William Wilberforce. In his pastoral ministry, Wesley never retained distinction between white and black.
Use of Money: Wesley experienced financial difficulties from his early age. In later stage, even though Wesley earned a lot of money, in 1931, he began to limit his expenses. In a year, his income was thirty pounds and his living expenses mounted to twenty-eight pounds; so, he kept two pounds to give to the poor. He practices this rule strictly throughout his lifetime.
Use of Wealth: Wesley believed that Christians should adopt a simple economic life style. The governing principle of his teaching on this subject was that, under God, money and material possessions exist for man and not man for them.[19] In one of his sermon, The use of Money Wesley said, “gain all you can, save all you can, and give all you can”. Wesley said that a person must be satisfied with sufficient food, clothes and shelter.
Education: Wesley believed that a perfect God created a perfect man but disobedience of man brought a disorder in his body and reason. Wesley said, there is a disorder in man’s rational nature and education brings an order to his rational disorder. Wesley argues that this responsibility lies with the Christian parents and Christian tutors. Wesley appointed members his congregation for the Children’s education and training.
Institutionalisation of the Churches: Today Churches display an unhealthy spirit of competition. More money is being spent for the construction of church buildings than what is justly required. There seems to be a wrong emphasis on church buildings rather than the need of Church as a community of believers. Church should learn from Wesley to spend money in such a way that it will be beneficial to the whole community.
Casteism; Social upliftment of the backward classes: In the place of slavery in England by Wesley’s time, today in India, we have casteism. Indian churches also practice the same social evil. The lower castes or the Dalits are not encouraged when they go to the houses of the higher caste believers. Wesley’s teaching is applicable for the higher caste believers in India. The Dalits have to be treated as people created in the image of God.
Evangelism: Wesley saw the Parish System as frustrating the Great Commission, and therefore declared that as one called into apostolic ministry. Wesley preached in the street corners, parks, market places and beside coal mines to the crowds. Open-air preaching was his strategy in evangelisation.
Small Group: The band was another legacy left by Wesley to be effective in mission. He divided his people into classes and bands according to their attainments. He appointed frequent meetings for prayer and conversation, where they were united to each other, and to their common profession.
VI. CONCLUSIONWesley theology was called “Arminianism of the heart” – an Arminianism combined with Pietism and burning with revival fire. Methodism and Wesley left an indelible impression on North American evangelical theology and for the rest of the denominations of the world. His contribution reminds us of the Wesley we have forgotten and shows how Wesley promoted scriptural Christianity.
[1] J. H. White, Wesley’s England: A survey of XVIIIth century social and cultural conditions (London: The Epworth Press, 1938), 193.
[2] Walter Phe’ps Hall, A History of England and the British Empire (San Francisco: Ginnard Co, 1937), 332.
[3] G. M. Trevelyan, Illustrated English Social History (Middlesex: Penguin Books, 1960), 106.
[4] Hall, History of England, 481.
[5] Carlton Hayes, A Political and Social History of Modern Europe (New York: The McMillan company, 1917), 410.
[6] Shelly L. Bruce, Church History in Plain Language (Texas: Word Publishers, 1995), 332.
[7] F. Hranghuma, An Introduction to Church History (Bangalore: Theological Book Trust, 1996), 318
[8] Ibid., 319.
[9] Robert W. Burtner and Robert E. Chiles, A Compend of Wesley’s Theology (Nashville: Abingdon Press, [n.d.]), 195.
[10] Leo George Cox, John Wesley’s Conception of Perfection (Kansas: Beacan Hill press, 1964), 70.
[11] Mack B. Stokes, Our Methodist Heritage (Nashiville: The Grade Press, 1963), 41.
[12] Robert E. Davies, Methodism (Soothampton: Epworth Press, 1982), 86.
[13] John Wesley, The Works of John Wesley 3rd edition. Vol. 6. (Grand Rapids: Baker Book House, 1986), 392.
[14] Wesley, Works of Wesley Vol. 10, 113.
[15] Albert C. Outler (ed.), John Wesley (New York: Oxford University Press, 1964), 321.
[16] Roger E. Olson, The Story of Christian Theology. Twenty centuries of Tradition & Reform (Secunderabad: OM Books, 2004), 513.
[17] Hall, History of England, 525.
[18] Wesley, Works of Wesley Vol.12. 353.
[19] Stokes, 77.
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