John Wesley

The Wesleys and the “New Evangelization” – from First Things

/ James Pedlar / 1 Comment

An interesting article came out on First Things this week, entitled “New Evangelization and the Wesley Brothers,” by Colleen Reiss Vermeulen (HT Dan Sheffield).

If you aren’t familiar with the idea, “new evangelization” is a term used in Catholic circles to talk about re-proposing the gospel to those who have fallen away from the faith, or are apathetic about their faith.   In particular, the new evangelization is about re-evangelizing cultures that have a strong Christian heritage, but have embraced secularization and marginalized the faith.    European cultures are the most obvious target for new evangelization, but  North America is also considered ripe for re-evangelization.    New evangelization, or re-evangelization, is seen as a necessary antidote to the de-Christianization of previously Christian cultures.

Pope Benedict XVI has shown some initiative in this regard, establishing the Pontifical Council for Promoting the New Evangelization in 2010.  In October, a synod of Bishops will be held on the new evangelization, and, as Vermeulen notes, the US Council of Catholic Bishops has just produced a resource on the new evangelization.

In this context, Vermeulen suggests that Catholics pondering new evangelization have something to learn from the Wesleys, noting that the 18th century evangelical revival began at a time when Christian religion and observance in England was at a very low point, with many either hoping to get by with a bare minimum of religious commitment, and others showing seeming indifference.

So what did the Wesley brothers do in their setting of indifference and perceived divisions? Did they tone down their sacramental devotion to appeal to the “rational” sensibilities of the age? Or scrap the Book of Common Prayer’s disciplines of daily liturgical prayer as obsolete? Did they insist that a particular “right” way of worship would solve all problems? Did they ignore suffering and injustice in England and focus only on an otherworldly, eternal salvation? None of the above. Instead, Charles and John Wesley set out for the mines, meadows, prisons, and town squares of England with an urgent Gospel message, a messagemeant to be lived.

So she encourages Catholics, facing immense indifference among their own constituency in the United States today, to adopt a full-fledged and in-depth approach to evangelization, calling people to a real, robust, “lived Christianity,” but one that includes a rich sacramental and ecclesial life:

Charles and John Wesley demonstrated a confidence in the Gospel—that by bringing Jesus Christ into all aspects of the lives of those they ministered to, lukewarm members of the Church of England and the “unchurched” masses alike would be inspired by the Holy Spirit to draw close to Christ in the sacraments, especially Holy Communion. In Disciples Called to Witness, the bishops of the United States call on each person today to have a similar confidence that by “proposing anew” the unchanging message of encounter with the person of Jesus Christ, we too can trust and participate in the work of the Holy Spirit, drawing people out of indifference and into authentic Christian living.

It’s an interesting comparison, and an appropriate one,  I think, given Methodism’s original location as a movement of reform and renewal within the Church (noted previously here).

Jerry Walls on “What’s Wrong With Calvinism”

/ James Pedlar / 3 Comments

Jerry Walls, well known Wesleyan philosopher, formerly of Asbury Seminary, and now at Houston Baptist University, has put out a useful two-part video on “What’s Wrong with Calvinism.”

This isn’t a full-fledged positive account of the Wesleyan-Arminian position, but rather a philosophical critique of Calvinism.

The take-away point is Walls’s claim that the heart of the difference between Calvinists and Wesleyan-Arminians has to do with the character of God, not the issues of sovereignty and biblical authority as people sometimes assume.   I’ve made a similar point in a previous post here.

Thanks to Kevin Jackson for spreading the word about these videos.

These are well worth a listen.  Both parts together total about 35 minutes.

Updated – he’s added a third part (below) – 23 more minutes on why this debate matters

Here is part 1:

And part 2:

Part 3:

Gems from Wesley’s Journal

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Some great quotes I came across while reading Wesley’s Journal this week – a mix of the profound, the witty, and the humourous.

On an elegant meeting house:

“I was shown Dr. Taylor’s new meeting house, perhaps the most elegant one in Europe.  It is eight-square, built of the finest brick, with sixteen sash-windows below, as many above, and eight skylights in the dome, which, indeed, are purely ornamental.  The inside is finished in the highest taste and is as clean as any nobleman’s saloon.  The communion table is fine mahogany; the very latches of the pew doors are polished brass.  How can it be thought that the old, coarse gospel should find admission here?’ “Wednesday, November 23, 1757.

Advice for travellers:

“The captain with whom we were to sail was in great haste to have our things on board; but I would send them while the wind was against us.  On Wednesday he sent message after message, so in the evening we went down to the ship, near Passage; but there was nothing ready, or near ready for sailing.  Hence I learned two or three rules very needful for those who sail between England and Ireland: (1) never pay till you set sail; (2) go not on board till the captain goes on board; (3) send not your baggage on board till you go yourself.”  Tuesday, August 1, 1758.

His love for a soft cushion:

“On Monday and Tuesday evening I preached abroad, near the Keelmen’s Hospital, to twice the people we should have had at the house.  What marvel the devil does not love field preaching?  Neither do I.  I love a commodious room, a soft cushion, a handsome pulpit.  But where is my zeal, if I do not trample all these under foot, in order to save one more soul?”  Saturday, June 23, 1759.

Preaching to the rich:

“It is well a few of the rich and noble are called.  Oh, that God would increase their number!  But I should rejoice (were it the will of God), if it were done by the ministry of others.  If I might choose, I should still (as I have done hitherto) preach the gospel to the poor.” Saturday November 13, 1759.

Preaching over a hog sty:

“We had a pretty large congregation; but the stench from the swine under the room was scarcely supportable. Was ever a preaching place over a hog sty before?  Surely they love the gospel who come to hear it in such a place.”  Friday, November 23, 1759.

A false messenger:

“One came to me, as she said, with a message from the Lord, to tell me, I was laying up treasures on earth, taking my ease, and minding only my eating and drinking.  I told her, God knew me better, and if He had sent her, He would have sent her with a more proper message.”  Wednesday, January 16, 1760.

A fool of a saint:

“I read the celebrated Life of St. Katherine, of Genoa.  My Lesley calls one “a devil of a saint”; I am sure this was a fool of a saint; that is, if it was not the folly of her historian, who has aggrandized her into a mere idiot.  Indeed, we seldom find a saint of God’s making, sainted by the bishop of Rome.”  December 3, 1761.

Methodist Influence on Isaac Hecker

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One of the reasons I chose to study the Paulist Fathers alongside The Salvation Army in my dissertation is because the Paulist Founder, Isaac Hecker, had connections to the Methodist tradition.  Hecker’s Methodist grounding was tenuous, and nothing like William Booth’s ardent devotion to all things Wesleyan.  Booth is famously quoted as describing his early commitment to Methodism in the following terms: “To me there was one God, and John Wesley was his prophet.” (Booth-Tucker, Life of Catherine Booth, I: 52). Hecker had a fairly negative view of all the Protestant denominations, and spoke very negatively of his religious upbringing.  However, some have suggested that Methodism had more of an influence on Hecker than he himself might have wanted to acknowledge.

Issac Hecker was born in New York, the son of German immigrants, in 1819.  His parents married in the Dutch Reformed Church, but his mother Caroline soon joined the Methodist Church, and was a faithful member of Forsythe Street Church for the remainder of her life, even though most of her family members had no association with Methodism.  Of the four Hecker children, only one, Elizabeth, joined her mother’s church.  Caroline Hecker seems to have maintained a remarkably tolerant attitude in matters of religion, and was quite content to let her sons worship in other traditions.

Although not a great deal is known of Isaac Hecker’s involvement with the Methodists, it seems clear that he did have at least some exposure to Methodism as a child, and he had his first job working for a Methodist publishing house.  Vincent Holden, one of his biographers, claims Hecker “became acquainted with fundamental Methodist doctrine and with the Methodist form of worship.”  (The Yankee Paul, p. 7)

Indeed, it has been argued that some of the Methodist ethos remained with Hecker in subtle ways throughout his life.  The point is made by John Farina, both in his Introduction to Isaac T. Hecker, The Diary: Romantic Religion in Ante-Bellum America, as well as in chapter 2 of his book, An American Experience of God.

Farina highlights several features of Methodism that would have been formative to Hecker’s early religious instruction, and which remained prominent in his own thinking and experience throughout his life:

  • The ideal of Christian community
  • A doctrine of God’s special providence
  • The doctrine of Christian perfection
  • A focus on personal experience
  • An emphasis on free will and human agency

Anyone picking up Hecker’s own writings, or reading the story of his life, can see how these emphases remained an important part of his spirituality after he became a Catholic.

Hecker was surely exaggerating when he later claimed, “no positive religious instructions were imparted to me in my youth.” (The Paulist Vocation, 49).  By the time he had reached adolescence, however, he seems to have decided that Methodism was not sufficient for the spiritual desires he felt had been placed in his own heart.  He started off on a circuitous spiritual quest that led him through political action and Transcendentalism, before he came back to the Christian Church, and eventually entered the Roman Catholic church.

Hecker was an enthusiastic Catholic, and had some strong criticisms for the Protestant traditions. In a document submitted to his spiritual directors in Rome as part of his petition for permission to found the Paulists (1858), Hecker recalled that he considered the various protestant bodies but “none answered the demands of my reason or proved satisfactory to my conscience.” In The Paulist Vocation, 52.

More specifically, regarding Methodism, Hecker commented in 1887: “…in our time it had no stated intellectual basis.  It was founded totally on emotional “conversion,” with the notorious exclusion of the intellect.” See “Dr. Brownson and Catholicity,” The Catholic World 46 (November 1887): 231.

Farina suggests that his critique of the “intellectual basis” of Methodism (and other protestant traditions) was aimed not at the internal coherence of protestant doctrine, but more fundamental questions about the nature of religious faith, and the correspondence between inner religious experience and the external world (Farina, An American Experience of God, 29).

In spite of his criticisms of the Methodism he had known as a child, I think Farina is correct in suggesting that Methodist influence can be seen in Hecker’s own thought.  I hope that at some point in my future writing I will have a chance to take up this question and provide a thorough scholarly demonstration the Methodist influence on Hecker.

How the Wesleys Describe the Goodness of God

/ James Pedlar / 2 Comments

If you had to choose a set of hymns or worship songs to describe the goodness of God, what would be at the top of your list?

I would initially think of something to do with creation, maybe dealing with how God provides good things for his creatures.   Maybe “Great is thy faithfulness.”   Possibly a setting of Psalm 23.  Or something about God’s love.

A few years ago I ordered a copy of A Collection of Hymns for the Use of the People Called Methodists, from the Bicentennial Edition of Wesley’s Works.   It is an amazing piece of literature, and everyone who is interested in Wesleyan history and theology should spring for it.  The Wesleys put out numerous hymn collections throughout their lifetime, but this is the one that really stuck and became the standard of Wesleyan hymnody.

Near the start of the hymnal, there is a section of introductory hymns categorized as “Describing the Goodness of God”.  The first hymn in this section, no. 22, written by Samuel Wesley (father of Charles and John), reads as follows:

Behold the Savior of mankind
Nailed to the shameful tree!
How vast the love that Him inclined
To bleed and die for thee!

Hark, how He groans, while nature shakes,
And earth’s strong pillars bend;
The temple’s veil in sunder breaks,
The solid marbles rend.

“’Tis done!” The precious ransom’s paid,
“Receive My soul,” He cries!
See where He bows His sacred head!
He bows His head, and dies!

But soon He’ll break death’s envious chain,
And in full glory shine:
O Lamb of God! was ever pain,
Was ever love, like Thine?

It seems strange at first, because our inclination is to think that “describing the goodness of God” should mean dwelling on his eternal attributes, his care of creation, or his care of us amidst the trials of life.   But Wesley launches right into a description of the cross.

Hymn 23 begins with an even more concrete description of Calvary:

Extended on a cursed tree,
Besmeared with dust, and sweat, and blood,
See there, the King of glory see!
Sinks and expires the Son of God

In hymn 24 we find the opening lines, “Ye that pass by, behold the Man / The Man of griefs, condemned for you!” and in verse two: “See how his back the scourges tear / While to the bloody pillar bound!”

I was moved when I read through this section and realized what John Wesley had done in organizing the collection in this way.  All seventeen hymns in this section are focused on the cross and the atonement.  There’s not one that speaks in general terms of God’s goodness.  Wesley’s christocentrism is on full display in his ordering of these hymns.

How do we describe God’s goodness?  Rather than beginning with an abstract conception of a good God, and then theorizing about what that might mean, we begin at the cross, the climax and centre of God’s self-revelation.  We begin, strangely, with Jesus at his most human – suffering, bleeding, and dying for us and for our salvation – even though this is the point in the gospel narrative that most clearly underlines the inadequacies of our preconceived understandings of God and his goodness.

It is sad that many churches today shy away from a focus on the cross, even on Good Friday!   People seem concerned that it the crucifixion story is too gruesome, or too depressing.   One time I remember someone saying to me that we needed to end the Good Friday service on an “upbeat” note – as if we somehow need to “spin” the Good Friday story into a “positive” message.   The cross doesn’t need spin doctors.  It doesn’t need to be turned into something “positive,” and it doesn’t need to somehow be reconciled with a preconceived notion of “goodness.”  The cross is God’s demonstration of his goodness.  To describe the cross is to describe the goodness of God.  The story just needs to be told.

As we move through the remaining weeks of Lent, looking towards Good Friday, let’s not rush through our contemplation of the cross.

I give the last word to Charles. This is hymn 27 in the Collection.

O Love divine, what hast thou done!
The immortal God hath died for me!
The Father’s co-eternal Son
Bore all my sins upon the tree.
Th’immortal God for me hath died:
My Lord, my Love, is crucified!

Is crucified for me and you,
To bring us rebels back to God.
Believe, believe the record true,
Ye all are bought with Jesus’ blood.
Pardon for all flows from His side:
My Lord, my Love, is crucified!

Behold and love, ye that pass by,
The bleeding Prince of life and peace!
Come, sinners, see your Savior die,
And say, “Was ever grief like His?”
Come, feel with me His blood applied:
My Lord, my Love, is crucified!

Then let us sit beneath His cross,
And gladly catch the healing stream:
All things for Him account but loss,
And give up all our hearts to Him:
Of nothing think or speak beside,
My Lord, my Love, is crucified!

[revised and re-blogged  from a post on March 31, 2010]

John Wesley on the Character of God

/ James Pedlar / 14 Comments

As a follow up to last week, I was asked to expand upon the rationale behind Wesley’s choice of the “loving Parent” model of God, as opposed to the “ruling monarch” model.    I suggested, following Randy Maddox, that the fundamental difference between Calvin and Wesley on predestination is not found in their respective views of the human condition, as is often thought, but in their understandings of the character of God.

Maddox writes,

…the Wesleys sensed their most basic disagreement with their opponents to lie in their respective defining models of God.  For the Calvinists, the defining model was a sovereign monarch…By contrast, Wesley more commonly employed the model of a loving parent (Responsible Grace, 56).

Why is it that Wesley favours the “loving Parent” model over the “ruling monarch” model?

First of all, Wesley favours the “loving Parent” model because wants to avoid abstracting God’s sovereignty from God’s loving and just character.  This is seen in his rejection of the voluntarist understanding of God’s goodness, which was favoured by the Reformers, and is part of a fundamental and longstanding theological debate concerning the character of God, and how we understand God’s goodness.   To put it in a nutshell, this debate can be summed up in a question: are God’s acts good simply because whatever God wills is good by definition, or are God’s acts good because they conform to “the good”?  In other words, is there a standard of “goodness” to which we can meaningfully expect God to conform, or must we insist on the radical freedom of God, such that he is not bound by any external criteria?

Wesley himself puts the question this way in Sermon 34, “The Original, Nature, Properties and Use of the Law.”

Is his will the original [that is, the origin] of right and wrong? Is a thing therefore right, because God wills it? Or does he will it because it is right? (§III.6)

The voluntarist position argues that things are good because God wills them, and that whatever God does is good by definition.  We are in no place to make judgments about whether or not God’s actions are good.  Roger Olson sums up the crassest version of this position in the phrase “God can do whatever he jolly well pleases.”

The non-voluntarist, or realist (recognizing that these terms can be used in different senses in the context of other debates), says that things are good because they are good, and that God’s actions are good because God’s eternal nature conforms to a real standard of goodness. For a non-voluntarist, God cannot do that which is evil.  God’s eternal nature is good, and even God cannot violate his own nature.

If you want to read more about this debate, check out these two posts by Roger Olson: “A much neglected basic choice in theology” and “More about the basic choice in theology”

Wesley’s doesn’t wade into this debate in great depth in his writing, but when he does address it he is clear that he rejects the voluntarist position, because he believes it takes the question of God’s will in abstraction from the question of God’s character.  Continuing in Sermon 34, his comment is,

It seems, then, that the whole difficulty arises from considering God’s will as distinct from God: otherwise it vanishes away (§III.7).

In a later piece entitled “Thoughts upon God’s Sovereignty” he stresses that God’s sovereign work as Creator must not be played off against his work as a just Governor.  While, as a Creator, “he has acted, in all things, according to his own sovereign will,” in his role as Governor, he always acts in accordance with the rules of justice and mercy.  Remarking on the differences of circumstances that are found among people born into different nations around the world and at various points in history, Wesley states,

It is hard to say how far this difference extends; what an amazing difference there is, as to the means of improvement, between one born and brought up in a pious English family, and one born and bred among the Hottentots.  Only we are sure the difference cannot be so great, as to necessitate one to be good, or the other to e evil; to force one into everlasting glory, or the other into everlasting burnings.  This cannot be, because it would suppose to the character of God as a Creator, to interfere with God as a Governor; wherein he does not, cannot possibly, act according to his own mere sovereign will; but, as he has expressly told us, according to the invariable rules both of justice and mercy (in The Works of John Wesley, 3rd Edition, ed. Thomas Jackson, vol. 10, p. 362).

God’s character, in other words, is bound to real universal standards of justice and mercy.  Wesley rejects the Calvinist approach to predestination because he believes that their position violates God’s love and justice.

The “loving Parent” model of God offers a better way to understand God as one who “rules” but can, at the same time, always be trusted to act in a way that is just and loving towards his children.

Secondly, Wesley favours the “loving Parent” model of God because it supports a more robust understanding of grace-enabled human freedom.  The “ruling monarch” model suggests a sovereignty that is defined by the will of the monarch, who is not to be defied by his citizens.  On the other hand, a loving Parent’s authority over their child is not threatened by some degree of freedom in the child.

The Calvinist tradition often stresses that their understanding of predestination furthers the “glory of God,” by affirming a salvation which is unconditionally caused by God’s eternal predestination the elect.   Wesley would argue that leaving room for uncoerced human response does not detract from God’s glory, if the response is grace-enabled.   God’s “glory” is not the pure power of his will, but the glorious way in which he wills that which is just  and loving.

In connection with this point, Maddox helpfully suggests that Wesley views God’s sovereignty “fundamentally in terms of empowerment, rather than control or overpowerment” (p. 55).   He continues,

“While a sovereign monarch might technically be free to dispose of subjects as he or she sees fit, a loving parent would not even consider withholding potential saving aid from any child (i.e., unconditional reprobation or limited atonement).  On the other hand, truly loving parents also respect the integrity of their children.  Ulitmately, they would not impose their assistance against the (mature) child’s will (Resonpsible Grace, 56)

In short, Wesley favours the “loving Parent” model because he views God’s sovereignty primarily through the lens of love, rather than through the lens of the divine will.  The following passage  from Sermon 94, “On Family Religion,” highlighted by Maddox, offers a good conclusion to this discussion.  In this context, Wesley us offering parents an example regarding how they should teach their own children about God’s love, using the analogy of their own parental love and care:

But God (though you cannot see him) is above the sky, and is a deal brighter than the sun!  It is he that makes the grass green and the flowers grow; that makes the trees green, and the fruit to come upon them!  Think what he can do!  He can do whatever He pleases. He can strike me or you dead in a moment.  But he loves you; he loves to do you good.  He loves to make you happy. Should you not then love him!  you love me, because I love you and do you good.   But it is God that makes me love you.  Therefore you should love him (§III.6, emphasis mine).

John Wesley on Predestination

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All his life, John Wesley stood within the tradition of English Arminianism, but from the early days of the Methodist revival, his position on predestination became a particularly important and divisive issue.  Of course, his relationship with George Whitefield was the background of the controversy, since Whitefield was a staunch Calvinist.  While they began their conversations about predestination in private, it wasn’t long before “pamphlet warfare” flared up as each side began to publish sermons and open letters advocating for their positions.  Wesley and Whitefield were able to reconcile to a certain extent, but the passionate and fiery debates made their mark on their relationship, and the Methodist movement as a whole.

The history of the controversy, which flared up three times during Wesley’s lifetime, is interesting in and of itself, but in this post I’m not going to go into those details.  Rather, I’m going to talk about two key areas of concern that motivated Wesley in his strident defense of the Arminian position, and then offer a basic summary of Wesley’s position.

The first key concern had to do with the character of God.   It is a mistake to think that Wesley’s rejection of unconditional election was rooted in an optimistic view of human nature, as opposed to a more robust Calvinist understanding of depravity.  Wesley agreed with the historic Calvinist position on total depravity.  As Randy Maddox writes,

“the fundamental difference between Wesley and his Calvinist opponents really lies more in their respective understandings of the nature of God than in their evaluation of the human situation.” (Responsible Grace, p. 55-56).

Wesley felt that the idea of absolute unconditional predestination by divine decree was inconsistent with God’s justice, as well as his love and goodness.

This fundamental difference can also be seen in the respective ways in which the Calvinist and Wesleyan traditions have approached the question of divine sovereignty.

Generally speaking, the Calvinist tradition has seen sovereignty through the model of a ruling monarch, whereas Wesley conceived of sovereignty primarily through the model of a loving parent.

The monarch’s power over his subjects is conceived primarily as an exercise of “will,” and hence the fact that some are saved while others are not is explained by recourse to a decision of the divine will for Calvinists.  On the other hand, the parent’s power over their children is conceived primarily as an exercise of love, and from this Wesleyan perspective it is inconceivable that a loving parent would eternally decree some of his children to life and others to death.

Wesley’s second key concern related to the character of the Christian life. Wesley worried about the pastoral effect of preaching a Calvinist approach to predestination, feeling that it would lead to antinomianism.  If salvation is unconditionally established by an eternal decree, why would any of us concern ourselves with obedience and discipleship?

Wesley felt the Calvinist approach undercut the pursuit of holiness, because the connection between God’s gift and our response is marginalized.  In his 1739 sermon, “Free Grace,” which ignited the first round of public controversy with Whitefield, Wesley wrote,

“So directly does this doctrine tend to shut the very gate of holiness in general, to hinder unholy men from ever approaching thereto, or striving to enter thereat.” Sermon 110 [number 128 in the older Jackson numbering], “Free Grace,” §11.

It was on the basis of these two areas of concern that Wesley advocated for his evangelical Arminian position on predestination, which can be outlined in the following six points:

  • Total depravity is affirmed by Wesley, meaning that the fallen human being is completely helpless and in bondage to sin.  This means, contrary to popular misconception, Wesley does not believe that fallen human beings have an inherent freedom of the will.
  • The atonement is universal in scope.  Christ’s death was sufficient to atone for the sins of the whole world, not only an elect few, as proposed by five-point Calvinism.
  • Prevenient grace is universally available to all, restoring a measure of freedom so that the human being can respond to God’s grace.  This is how Wesley could affirm that all human persons were free to respond to God’s grace – but note that the freedom which humans possess is a measure of freedom (not libertarian freedom) and is by grace, not an inherent endowment that is retained in fallen humanity.
  • Grace is resistible and can be rejected, to our own destruction.  God is actively drawing all people to himself, but his grace is not coercive.
  • Predestination is therefore based on God’s foreknowledge, not his will.  That is, God corporately predestines all those who respond in faith to salvation, and by foreknowledge he knows who will respond.  His foreknowledge does not cause their response.
  • Assurance of salvation is given by the Holy Spirit, who witnesses directly to our adoption as children of God through Christ, and is also confirmed indirectly by the fruit of the Spirit.

Fourth Annual Wesley Studies Symposium at Tyndale

/ James Pedlar / 1 Comment

On March 13, Tyndale Seminary will be hosting its Fourth Annual Wesley Studies Symposium, organized by Dr. Howard Snyder, Chair of Wesley Studies at Tyndale.

I’ve been privileged to be a part of the previous three events, and it has been exciting to see the Symposium grow from about a dozen participants in 2009 to well over 50 in 2011.   We’ve had some great presentations from established scholars, practitioners, and graduate students.

Most importantly, it has provided an opportunity for networking among people who are interested in Wesleyan history and theology.  The Wesley Chair is an interesting partnership between five Canadian denominations and Tyndale: the Brethren in Christ, the Church of the Nazarene, the Free Methodist Church, The Salvation Army, and the Wesleyan Church.  It has been wonderful to build connections, share resources, and encourage one another across denominational lines via these events.

This year’s program looks very interesting, and covers a wide variety of disciplines and topics (detailed schedule available here).  The papers to be presented are:

  • “Statistical Profile of the Wesleyan Community in Canada,” by Rick Hiemstra (Director of Research and Media Relations, Evangelical Fellowship of Canada)
  • “Graced Practices of the Salvation Army,” by Major Wendy Swan (ExL Program Director and Asst. Professor of Theology, Booth University College; PhD student, King’s College, London)
  • “Herbert E. Randall: From Canadian Holiness Missionary to Pentecostal Leader,” by  Dan Sheffield (Director, Intercultural and Global Ministries, Free Methodist Church in Canada)
  • “The Role of the Holy Spirit in the Theology of Jonathan Edwards and John Wesley”by Dr. Jeffrey McPherson (Asst. Professor of Theology, Roberts Wesleyan College)
  • “Toward a Wesleyan Holiness Homiletic,” by Mark Schnell (Ph.D. student, Emmanuel College, Toronto School of Theology)

In the evening, we’ll have a keynote lecture by Dr. Victor Shepherd, on the topic “Wesley as Theologian and Leader in the Universal Church.”  Dr. Shepherd is Professor of Theology at Tyndale Seminary, and was the first occupant of the Bastian Chair of Wesley Studies at Tyndale.

The Symposium will be held in the auditorium of Tyndale’s new Bayview Campus.  If you’re in the area and interested in Wesley Studies, please consider coming, and register here.   The event is free but we do need people to register so we can plan for meals.

Hope to see some of you there.

What is evangelical catholicism?

/ James Pedlar / 13 Comments

The term evangelical catholic suggests a certain approach to Christian faith that attempts to be both gospel-centred and rooted in the historic tradition of the church.  On the one hand, it may refer to Catholics who are keen to maintain a focus on the task of the proclamation of the gospel.  On the other hand, it may refer to protestants who want to recover a stress on the importance of tradition in shaping the claims of Christian faith.

One way to find out what contemporary evangelical catholicism is about would be to look at the work of the Center for Catholic and Evangelical Theology, and its journal, Pro Ecclesia.  This centre was founded by Robert Jenson and Carl Braaten, two Lutheran scholars who have attempted to emphasize “the catholicity of the Reformation.”   Among their basic convictions is the claim that “The Reformers did not set out to create a new church.  They aimed to reform a church that lived in continuity with the church the Creed calls “one, holy, catholic and apostolic”” (The Catholicity of the Reformation, vii).

They would be keen to argue that, although many protestant groups have shun the term “catholic,” there have always been evangelical catholic movements within the protestant churches.  As they state on the CCET website, their goal is “theology that is catholic and evangelical, obedient to Holy Scripture and committed to the dogmatic, liturgical, ethical and institutional continuity of the Church.”

The idea of “evangelical catholicity,” however, is not limited to a small group of scholars associated with this particular centre and its journal.  The late Donald Bloesch, who leaned slightly more towards the evangelical side of the spectrum than many who would identify themselves with evangelical catholicism today, nevertheless shared similar convictions.   His two volume Essentials of Evangelical Theology concludes with a section entitled “Toward a Catholic Evangelicalism,” which argues:

In constructing a fresh theology for our day, we need to regain continuity with the historical roots of the faith as well as renew our fidelity to the biblical and evangelical witness.  This means an opening to Roman Catholicism and Eastern Orthodoxy as well as new appreciation for the Reformation and the post-Reformation movements of spiritual purification, Pietism and Puritanism…The theological options today are liberalism or modernism (whether in the guise of neo-Protestantism or neo-Catholicism), a reactionary evangelicalism or fundamentalism, and a catholic evangelicalism, which alone is truly evangelical and biblical (Essentials of Evangelical Theology, vol. 2: 283).

Bloesch was writing in 1979.  But fifteen years before that, Albert Outler was using these two adjectives together as a way of describing John Wesley’s distinctive theological voice, and recommending it for our consideration as a viable option for today.

Outler describes Wesley as

…one who had glimpsed the underlying unity of Christian truth in both the Catholic and Protestant traditions and who had turned this recognition to the services of a great popular religious reform and renewal.  In the name of a Christianity both Biblical and patristic, he managed to transcend the stark doctrinal disjunctions which had spilled so much ink and blood since Augsburg and Trent.  In their stead, he proceeded to develop a theological fusion of faith and good works, Scripture and tradition, revelation and reason, God’s sovereignty and human freedom, universal redemption and conditional election, Christian liberty and an ordered polity, the assurance of pardon and the risks of “falling from grace,” original sin and Chrisitian perfection.  In each of these conjunctions, as he insisted almost tediously, the initiative is with God, the response with man.

One might apply a faintly fuzzy label to this distinctive doctrinal perspective: evangelical catholicism.  Its most important immediate source in Wesley’s thought was the Anglican theological literature in which he had steeped himself at Oxford and in Georgia.  Its deeper wellspring was the Bible and its interpretation by the ancient Fathers of the Church.  From his great mentors in piety (Jeremy Taylor, Thomas a Kempis, William Law, Henry Scougal) he learned that faith is either in dead earnest or just dead.   From the great scholars of the seventeenth-century revival of patristic studies (William Beveridge, Robert Nelson) he learned the intimate correlation of Christian doctrine and Christian spirituality.  From the “latitudinarians” (Edward Stillingfleet, Gilbert Burnet) he learned that the church’s polity is more validly measured by its efficacy that its rigid, dogmatic “purity.”  To all these shaping forces he added the decisive influence of his own sustained immersion in the piety and wisdom of the early Christian fathers: Ignatius, Clement, Macarius, Ephraem Syrus, and others.  His theological reading and reflection scarcely slowed over the span of six decades – but it was constantly controlled and guided by his practical concerns.  He was always striving to clarify his message and to communicate it to the people of his day and age.  The result is a distinctive theological perspective, that merits serious consideration, even in another age and atmosphere (in the Preface to John Wesley (Library of Protestant Thought), New York: Oxford University Press, 1964: iv-v).

(My friend and colleague Andy Edwards told me that he thinks this is the first time the term “evangelical catholicism” was used.)

I consider myself to be an evangelical catholic, or at least that’s what I aspire to be.  Evangelical theology, if it is not nourished by the deep roots of historic orthodoxy, can end up going off in all sorts of strange directions.  At the same time, there are important insights from the Reformers, the Pietists, the Purtians, the Great Awakenings, and later evangelicals, which need to be preserved and upheld.   A catholicity which is not evangelical risks becoming triumphalistic; an evangelicalism which is not catholic risks repeating the errors of history.

The irony for me personally is that I did not come to these theological convictions through being raised in a Wesleyan church (which I was), but though the influence of my own teachers in theology at Wycliffe College (one of whom is the current editor of Pro Ecclesia).   It is only now, looking back as someone who has come to see the value of the historic faith and practices of the church through the centuries, that I can appreciate John Wesley as a fellow evangelical catholic, from whom I still have much to learn.

John Wesley and the Mission of God, part 6: the new creation

/ James Pedlar / 2 Comments

In the later years of John Wesley’s life, the new creation became a dominant theme in his thinking and writing.  To a large extent, he embraced an integrated view of God’s creation, avoiding the typical spirit vs. matter dualism that so often lies beneath the surface of Western Christian thought.

This meant that Wesley did not treat issues relating to the physical world as unimportant, because all of creation was created good in its very physical reality, and because God’s plan of salvation includes the deliverance of creation (not its destruction, as some believe).

These convictions are reflected in a number of ways, including Wesley’s interesting reflections on the suffering of animals (see Sermon 60) and on the original state of creation before the fall (see Sermon 56, §I.1-14).

But it becomes especially clear as Wesley thinks through issues of eschatology, where it becomes clear what he thinks “the new creation” means – not disembodied souls floating in the clouds, but a new heavens and a new earth.

His sermon bearing the title “The New Creation” makes this clear, as he tries to think cautiously but imaginatively about what the new heavens and the new earth will be like.  For example, he suggests that there will be no more comets (§8), no more hurricanes or destructive storms (§9), no polluted water (§12), no volcanoes (§15), and no animal suffering (§17).

But the climax of his vision of the new creation comes in the closing paragraph, where Wesley discusses the deliverance of human beings to “an unmixed state of holiness and happiness far superior to that which Adam enjoyed in paradise.”  He concludes that,

…to crown all, there will be a deep, an intimate, an uninterrupted union with God; a constant communion with the Father and his Son Jesus Christ through the Spirit; a continual enjoyment of the Three-One God, and of all the creatures in him! (Sermon 64, “The New Creation,” §18)

This category of “new creation,” of course, was not just about the future restoration of all things, but was very important to Wesley’s understanding of salvation itself.  Of course, 1 Cor. 5:17 uses this same big-picture concept of new creation in relation to the salvation of the person – “So if anyone is in Christ, there is a new creation.”   The problem is that many Christians never see the big picture implied in this verse – that is, that their participation in the new creation is part of the bigger picture of God’s restoration of all creation.  The goal of God’s work of redemption is not to take disembodied souls out of creation, but to bring about a new heavens and a new earth, which includes resurrected and transformed human beings.  Therefore, for human beings, salvation means not only “continual enjoyment of the Three-One God” but also “of all creatures in him!”

This has two obvious implications for mission.

First of all, if our vision of salvation is a physically resurrected humanity, where all physical ailments and infirmities are healed, then meeting physical needs in the present is not irrelevant to the church’s mission.  God obviously values the physical well being of his creatures.  Therefore, our own work of physical healing, and meeting the basic needs of human beings can be an anticipation of God’s own final restoration.  Meeting physical needs can be a witness to the future new creation.  It is not surprising, then, that John Wesley was very interested in physical health and healing, as well as preaching the gospel.

The second implication is that our mission should include care for the created world.  God’s plan of salvation includes the restoration of the earth, as well as the resurrection of human beings.  Humanity was originally created in the context of creation as a whole.  It is not surprising then, that God’s new creation will also put humanity in the context of a transfigured creation, which will include not only a physical earth, but – we have every reason to expect – a new and transformed ecosystem, including and plant and animal life.  Because of this, proper stewardship of the present creation can be a witness to and participation in the new creation which has begun in the resurrection of Jesus.

[If you are interested in looking into this second implication at greater depth, I recommend the new book by Howard Snyder and Joel Scandrett, Salvation Means Creation Healed.]