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TowardsanAnglicanWesleyanismToday
APaperOfferedintheEcumenicalStudiesGroup,OxfordInstituteofMethodistTheologicalStudies,
PembrokeCollege,Oxford,August2018by
TedA.Campbell,PerkinsSchoolofTheology,SouthernMethodistUniversity
Whichhopewehaveasananchorofthesoul,bothsureandstedfast,andwhichenterethintothatwithintheveil;Whithertheforerunnerisforusentered,evenJesus,madeanhighpriestforeveraftertheorderofMelchisedec(Hebrews6:19-20AV/KJV).
Whendarknessveilshislovelyface,Irestonhisunchanginggrace.Ineveryhighandstormygale,myanchorholdswithintheveil(EdwardR.Mote,1834).1
ForthoseofusinTheUnitedMethodistChurch,thelastfewyearshavefeltlikea
“highandstormygale.”Mostobviously,divisionswithinthedenominationoverissuesof
whether“self-avowedandpracticinghomosexuals”shouldbeordainedorappointedand
whetherclergycanperformmarriagesorunionsofsame-sexcoupleshaveledtocallinga
specialgeneralconferencetobeheldinFebruary2019todealsolelywiththeseissues.2
1 CitedfromUnitedMethodistChurch,TheUnitedMethodistHymnal:BookofUnitedMethodistWorship
(Nashville:UnitedMethodistPublishingHouse,1989),no.368.2 UnitedMethodistChurch,TheBookofDisciplineofTheUnitedMethodistChurch2016(Nashville:
UnitedMethodistPublishingHouse,2016),¶161G(p.113),¶304.3(p.226),¶341.6(p.278),and¶2702.1(p.788).
2
Buttheseissueshaveraisedlargerquestionsaboutourunitywithinthedenomination.To
whatextentisagreementwithpositionsexpressedinthe“SocialPrinciples”necessaryfor
unity?Dotheconstitutionally-protecteddoctrinalstatementsimplyaconservativeor
restrictivepositionwithrespecttogayordinationsandunions,evenifthesemattersare
notexplicitlymentionedinthesedoctrinalstandards?Fundamentally,theissuehascome
downtowhethertheenforcementofthedenomination’scurrentandrestrictivelegislation
onthesemattersisapointofnecessaryChristianunity.
Inthemidstofthisdenominationalturmoil,Ihavebeenweatheringacontinuing
“stormygale”ofdiscerningwhethermyowncallingorvocationisthewayofaMethodist
withastrongproclivitytowardstheAnglicanculturethatJohnandCharlesWesley
bequeathedtoMethodists,orthewayofanAnglicanChristianwithastrongproclivity
towardstheWesleyancommunalformofseekingChristianholiness.Tothispointinmylife
Ihavebeenfairlydeterminedtopursuetheformerofthesetwoways,formedasIwasby
theecumenicalinsightsofAlbertC.OutlerandGeoffreyWainwrightandtheirparticular
takeonJohnandCharlesWesleyandMethodismasareligiousmovementwithintheunam
sanctam.ButtheUMC2016GeneralConference’soverwhelmingandrepeatedrejectionof
legislaturetoelevatetheNiceneCreedtothepositionofaformaldoctrinalstandardwithin
thedenominationleavesmewonderingifIshouldremainanAnglican-inclinedMethodist,
whetherIshouldatlastbecomeaWesleyan-inclinedAnglican,andwhether,inadditionto
eitheroftheseoptions,Ishouldseeksomeotherfellowshipasameansoflivingasa
Wesleyan-AnglicanChristiantoday.
Despiteallofthese“highandstormygale[s],”our“anchorholdswithintheveil,”
thatis,wearegroundedinChrist’sincarnationas“thegroundofourhope,andthepromise
3
ofourdeliverancefromsinanddeath.”3Andintheverymidstofpersonalandecclesiastical
turbulence,IhavefoundencouragementforthepossibilitiesofanAnglicanWesleyanism
today.AcollectionofessayseditedbyDanielCastelo,EmbodyingWesley'sCatholicSpirit
(2017),containedanumberofessays—manyfromrepresentativesofmoreEvangelical
institutionsandWesleyanchurchbodies—callingforrenewedattentiontotheecumenical
and“catholic”dimensionsofWesleyanism.4AsthetitleofDanCastelo’svolumesuggests,it
isnotAnglicanismpersethatisthefocusoftheseessays,butratherthebroader
inheritanceofancientandecumenicalfaiththatcametoWesleyanismbywayofits
Anglicanroots.AnothersourceofencouragementhasbeenFacebookgroups,someof
whichImyselfinitiated,thathaveofferedaspaceforreflectiononthecatholicand
AnglicaninheritanceofWesleyancommunities,andsomeconcretepossibilitiesfora
visibleformofAnglicanWesleyanismtoday.
Buildingonthesegroundsforhope,thispaperwillaskhowwemightenvisionan
ecumenically-anddenominationally-responsibleformofAnglicanWesleyanism
todayfocusingonthosewithinMethodistandAnglicanchurchbodieswhosharea
commonvisioninvolvingtwoandpossiblythreeofthefollowingcomponents:
1. ancientandecumenicallyreceivedtraditionsofChristiandoctrine,liturgy,andchurchpolity;
2. thedistinctlyWesleyantraditionofthecultivationofChristianholinessingroupsorganizedaroundaccountabilitytoaruleoflifethatwouldentailacontemporaryre-visioningoftheWesleyan“GeneralRules”;andpossibly
3 From“AModernAffirmation,”originallyauthoredbyDr.EdwinLewis;inUnitedMethodistHymnal,
885.4 DanielCastelo,ed.,EmbodyingWesley'sCatholicSpirit(Eugene,Oregon:PickwickPublications,2017).
4
3. distinctivelyWesleyanformsofitinerantevangelismleadingtotheformationofnewChristiancommunitiessharingelements1and2above.
Aswewillsee,thethirditeminvolveselementsofearlyMethodism(likeparish-invading
itinerantpreachingandtheuseoflaypreachers,tomentionjusttwomatters)advocatedby
JohnWesley,buttowhichCharlesWesleyobjectedandfromwhichCharlesabstainedfrom
atleastthe1750s,raisingthequestionoftheextentoftheMethodistorWesleyan
componentsofacontemporaryWesleyan-AnglicanformofChristianfaithenvisionedhere.
ButIusetheterm“AnglicanWesleyanism”inwhatfollowstodenotetheconjunctionofthe
twoorthreeelementsnamedabove.
InwhatfollowsIshall:1)offerarationalforthinkingofthecultivationofholiness
byaccountabilitytoaruleoflifeasthedistinctcontributionofearlyMethodismworth
followingtoday;2)considerproblemsraisedbyJohnWesley’smodificationsandviolations
ofAnglicanChurchculture(incontrasttoCharlesWesley’s“ChurchMethodism”);3)
discussexistingstructuresforAnglican-Methodistunitiesandthewaysinwhichthesedo
anddonotcontributetothepossibilityofanAnglicanWesleyanismtoday;4)describea
contemporaryproposalforaformofAnglicanWesleyanismtoday;5)offersomefurther
rationaleforthisproposal;andfinally,discusssomeremainingquestions.
1.EarlyMethodismasaMovementfortheCultivationofHolinesswithininanAnglicanEcclesialContext
TheclaimthatthedistinctcontributionofearlyMethodismworthfollowingtoday
wasamovementforthecultivationofholinesswithinanAnglicanecclesialcontextisnot
withoutitschallenges.AlthoughAmericanMethodistsretainedacoreofAnglicanliturgy,
doctrine,andepiscopalpolity,bytheendofthenineteenthcenturythesurvivingliturgical
5
corehadbeenchallengedand,insomecases,supplantedbyextemporeprayerand
revivalisticformsofworship.InitsgrowingtensionswiththeHolinessMovement,
moreover,mainstreamAmericanMethodists(MethodistEpiscopalandMethodist
Episcopal,South)begantocraftanimageorwhatIidentifyastheiconofJohnWesleythat
focusedonhisevangelisticworkasthedistinctiveessenceofMethodism.5
Ataboutthesametime,AnglicanbarristerRichardDennyUrlincrafteda
contrastingimageofJohnWesleythatIidentifyastheiconof“theHigh-ChurchWesley,”an
imageoriconthatemphasizedJohnWesley’sconsistentlyprofessedloyaltytotheChurch
ofEngland,hisconformitytoAnglicanliturgicalpractices,andhisattractiontoapatristic
andasceticvisionofChristianlife.6BritishMethodisttheologianJamesHarrisonRiggwas
quicktopointoutthatUrlinhadanachronisticallysubstitutedaTractariandefinitionof
“High-Church”fortheeighteenth-centuryconservativepoliticalmeaningthatJohnWesley
hadassociatedwiththephrase.7
DespitethefactthatUrlinwantedtoconvinceMethodistchurchmembersthatin
ordertobetruetoJohnWesley,theyneededtobeAnglican,theAnglicanizingiconofJohn
Wesleyprovedtobeattractivetourbaneandsocially-risingMethodistsintheUnitedStates
andCanadaaswellasintheUnitedKingdom.AnexampleistheAfricanMethodist
EpiscopalChurchBishopHenryMcNealTurner,whosebookonMethodistPolityhasbeena
5 TedA.Campbell,EncodingMethodism:TellingandRetellingNarrativesofWesleyanOrigins(Nashville:
NewRoomBooks,2017),78-84and92-94.6 RichardDennyUrlin,JohnWesley'sPlaceinChurchHistory:DeterminedwiththeAidofFactsand
DocumentsUnknownto,OrUnnoticedby,HisBiographers(London,Oxford,andCambridge:Rivingtons,1870)andhisTheChurchman'sLifeofWesley(London:SocietyforPromotingChristianKnowledge,1880).SeealsoCampbell,EncodingMethodism,85-87.
7 JamesHarrisonRigg,WasJohnWesleyAHighChurchman?ADialoguefortheTimes(London:TheWesleyanMethodistBookRoom,1882).SeealsoCampbell,EncodingMethodism,87-88.
6
standardinAMEChurchculturesincetheearlytwentiethcentury.Raisedbyafreeblack
familyinSouthCarolinaduringtheperiodofenslavementofotherAfricanAmericans,
TurnerrosetoprominenceintheAMEChurchaftertheCivilWar.HisMethodistPolity
devotedanentirechaptermakingacaseforwhathecalledthe“presbyteralsuccession”of
Methodistclergy.8Underhisinfluence,theAMEdenominationin1880authorizedan
editionofJohnWesley’srevisionoftheAnglicanPrayerbook,TheSundayServiceofthe
MethodistsinNorthAmerica,astheofficialliturgyofthedenomination.9Oneresultisthat
manyoftheolder,urbanAMEchurchestodaymaintainaformofeucharisticworship,
includingtherecitationoftheTenCommandmentswithchantedresponses,thatisasclose
areplicationofeighteenth-centuryAnglicaneucharisticpracticeasanyMethodistchurch
hasmaintained.
Intheearlytwentiethcentury,BritishMethodistleadersespousedanimageofJohn
WesleythatIhavecalledthe“SocialActivist”iconofJohnWesley.WelshEvangelistHugh
PriceHughes,forexample,whowaspioneeringcentral-citymissionsinMethodistcentral
halls,calledJohnWesleythefirstChristianleadersinceStFrancisofAssisiwhohadshown
genuineconcernforworkingpeople.10Respondingtosecularsocialcriticswhomaintained
thatreligionalwaysplaysarepressiveroleinsociety,RobertF.Wearmoutharguedthat8 HenryMcNealTurner,TheGeniusandTheoryofMethodistPolity,ortheMachineryofMethodism:
PracticallyIllustratedthroughaSeriesofQuestionsandAnswers(Philadelphia:PublicationDepartment,A.M.E.Church,1885),chapter1,“WhencetheChurch?”1-9.
9 AfricanMethodistEpiscopalChurch,TheLiturgyoftheA.M.E.Church([Philadelphia:AMEPublishingHouse,1892];thisisarevisededitionbasedontheliturgyoriginallypublishedin1880).BishopTurner’sinfluenceonthe1880versionisnotedinaprefacetotherevisededitionwrittenbyBishopJ.C.Embry,“IwasinheartysympathywithBishopTurnerandotherswhomovedtheGeneralConferenceof1880toauthorizetheuseofanabridgementoftheWesleyanprayerbook”(p.5).
10 HughPriceHughes,introductiontoTheJournalofJohnWesley(originallypublishedin1903bytheFlemingRevellCompanyofNewYork;reprintedition;Chicago:MoodyPress,1974),11-12.SeealsoCampbell,EncodingMethodism,112-113.
7
WesleyandBritishMethodistsfollowinghimhadconsistentlysoughttoempowerpoorand
working-classpeople.11ItseemstohavebeendecadeslaterthatAmericanMethodist
leadersassociatedJohnWesleywiththeimageofasociallyreformingleader.12
Bythemiddleofthetwentiethcentury,discerningthecentralanddistinctivecoreof
earlyMethodismhadbecomeacomplicatedmatter,complicatedespeciallybythe
evolutionofMethodistchurchesandtheirinternalaswellasexternalcontroversies.The
varietyofcompetingimagesoriconsofJohnWesleycouldconcealwhatJohnWesleyand
hisconferencesofpreachersconsistentlystatedasthecentralmissionorpurposeof
Methodism:
Q.WhatmaywereasonablybelievetobeGod'sdesigninraisingupthepreacherscalled“Methodists”?
A.Toreformthenation,andinparticulartheChurch,[and]tospreadscripturalholinessovertheland.
Q.WhatwastheriseofMethodism,socalled?
A.In1729,twoyoungmen,readingtheBible,sawtheycouldnotbesavedwithoutholiness,followedafterit,andincitedotherssotodo.In1737theysaw,holinesscomesbyfaith.Theysawlikewisethatmenarejustifiedbeforetheyaresanctified:butstillholinesswastheirpoint.13
Thereisofcoursenothinginthisaboutcreatinganewchurch;infact,latereditionsofthe
textincorporatedintothe“LargeMinutes”madethisveryclearbyexpandingthetextto
11 RobertF.Wearmouth,MethodismandtheCommonPeopleoftheEighteenthCentury(London;
EpworthPress,1945),andonWearmouth’sreactiontothecriticismsofMarjorieBowen(pseudonymofGabrielleMargaretLongnéeCampbell),seeCampbell,EncodingMethodism,114.
12 Campbell,EncodingMethodism,177.13 “LargeMinutes,”followingtheversionsof1763,1770,and1772,asgiveninHenryD.Rack,ed.,The
MethodistSocieties:TheMinutesofConference(BicentennialEditionoftheWorksofJohnWesley;Nashville:AbingdonPress,2011),10:875,andreferringbackto10:845forthetextofthefirstquestion(fromthe1763edition).
8
say“Nottoformanynewsect,buttoreformthenation...”etc.14Thereisnosensethatthe
Wesleysunderstoodtheirmovementtodoprincipallywithevangelism,nosenseofa
particularly“highchurch”understandingoftheirworkoroftheirideaofholiness,andno
sensethatsocialreformascontrastedwithpersonalandecclesiasticalreformwasatthe
heartoftheirendeavor.TheclaimmadebytheMethodistconferenceswasthatthe
purposeforwhichGodraisedup“thepreacherscalledMethodists”was“Toreformthe
nation,andinparticulartheChurch,[and]tospreadscripturalholinessovertheland.”That
istosay,thefocioftheMethodistmovementwere“thereformationofmanners”that
denotedreformofone’swayoflife,andthecultivationofholiness.Theimpressionone
gainsfromthisfoundationalclaimisbornoutinlongerpublishednarrativesoftheorigins
ofMethodismthatsoughttoexplaintothoseoutsideofMethodismwhatthemovement
intended,andfocusedontheteachingaboutholinessasthecentralmissionofthe“people
calledMethodists.”15
ThedistinctivetheologyadvocatedbyJohnWesleyinsermonsandotherwritings,
andbyCharlesWesleyinhispoetryincludinghishymns,allsoughttoinspirebelieversand
toinformthemabout“thewayofsalvation”or“thewaytoheaven,”thatis,thepathof
Christianholinessinvolvingpreparatorydivinegrace,justification,theprocessof
14 Myemphasis.Theversionwiththephrase“Nottoformanynewsect,but...”appearsintheThomas
JacksoneditionoftheWorksthatdatefromthe1820s:ThomasJackson,ed.,TheWorksoftheReverendJohnWesley,A.M.(14vols.;London:WesleyanConferenceOffice,1873),8:299.
15 JohnWesley,a)“AShortHistoryofMethodism,”inRupertE.Davies,ed.,TheMethodistSocieties:History,Nature,andDesign(BicentennialEditionoftheWorksofJohnWesley,vol.9;Nashville:AbingdonPress,1989),367-372;b)“AShortHistoryofthePeopleCalledMethodists,”appendedtoWesley’sConciseEcclesiasticalHistory;inDavies,ed.,Societies:History,9:425-503.
9
sanctification,trialsofthesoul,andotherspiritualconditionsthataffectbelievers,andthe
ultimategoalofentiresanctificationorChristianperfection,completeloveforGod.16
ThedistinctivestructuresputinplacebytheWesleysintheMethodistmovement
servedthepurposeofthecultivationofholinesswithinanAnglicanecclesialcontext.
MethodistclassesexaminedmembersquarterlyabouttheiradherencetotheGeneralRules,
aruleoflifepublishedbyJohn(andsometimesCharles)Wesleyfrom1743,andamong
theserules,Methodistsaskedeachotheriftheyhad“attend[ed]upontheordinancesof
God”includingtheelementsofSundayAnglicanservices,“ThepublicworshipofGod,”“The
ministryoftheWord,eitherreadorexpounded,”and“TheSupperoftheLord.”17Methodist
bandsofferedopportunitiesfordeeperspiritualconversationsinvolvingpersonal
confessionandsharingoftrialsthatbelieversfaced,andMethodistsocietiesmetquarterly
toengageintheLoveFeast.NoneoftheseactivitiesconflictedwiththeAnglicanculture
andtheywereintendedtocomplementandreinforceAnglicanpractices.JohnWesley
couldclaimthatMethodismisinfactnoneotherthan:
...thereligionoftheChurchofEngland,asappearsfromallherauthenticrecords,fromtheuniformtenorofherliturgy,andfromnumberlesspassagesinherHomilies.Thescriptural,primitivereligionoflove,whichisnowrevivingthroughoutthethreekingdoms,istobefoundinhermorningandeveningservice,andinherdailyaswellasoccasionalprayers;andthewholeofitisbeautifullysummedupinthatonecomprehensivepetition,“CleansethethoughtsofourheartsbytheinspirationofthyHolySpirit,thatwemayperfectlylovethee,andworthilymagnifythyholyname.”18
16 TedA.Campbell,WesleyanBeliefs:FormalandPopularExpressionsoftheCoreBeliefsofWesleyan
Communities(Nashville:KingswoodBooks,2010),63-85,106-115.17 “GeneralRules”§6;inDavies,ed.,Societies:History,9:73.18 JohnWesley,sermon,“OnLayingtheFoundationoftheNewChapel,NeartheCity-Road,London”
II:4;inAlbertC.Outler,ed.,Sermons(BicentennialEditionoftheWorksofJohnWesley;4vols.,Nashville:AbingdonPress,1984-1987),3:586.
10
Hisconcludingquotationfromthecollectforpurityaptlysummarizedtheintentionof
MethodismtocultivateChristianholiness.Buttheparagraphasawholeconcealsatricky
claim,becauseitsdefinitionoftheChurchofEnglandincludeditsliturgyandHomiliesand
other“authenticrecords,”butitdidnotincludeobediencetobishopsortothecanons
(ecclesiasticallaw)oftheChurchofEngland.19Andthisraisesafurthersetofissuesrelated
toMethodistpracticesofpreachingandtheconferenceofpreachersthatwouldeventually
becomethebasisofseparatedMethodistchurches,practicesthatdidnotfitaswellwith
eighteenth-centuryAnglicanismastheclasses,bands,societiesandtheGeneralRulesdid.
2.JohnWesley’sModificationsandViolationsofAnglicanChurchCultureinContrasttoCharlesWesley’s“ChurchMethodism”
HowmuchoftheAnglicaninheritancewaspresupposedbyMethodists,and
especiallythoseunderJohnWesley’sguidance?SincethepublicationofGarethLloyd’s
CharlesWesleyandtheStruggleforMethodistIdentity(2007),wehavebecomeawareofthe
deeptensionsbetweenJohnandCharlesWesley,significantlyoverlookedordeliberately
deemphasizedbyMethodistinterpretersinthepast,thatrevolvedaroundCharles’srefusal
toengageinspecificpracticesthatmodifiedorviolatedAnglicanchurchlaw.20Wearenow
muchmoreawareofJohnWesley’sindependent-leaningtendenciesincontrasttowhat
LloydcallsCharlesWesley’s“ChurchMethodism.”
19 ThisdefinitionisconsistentwithadefinitionoftheChurchofEnglandgiveninamanuscriptcitedin
FrankBaker,JohnWesleyandtheChurchofEngland(Nashville:AbingdonPress,1970),327:"thatbodyofpeople,nominallyunited,whichprofesstoupholdthedoctrinecontainedintheArticlesandHomilies,andtouseBaptism,theLord’ssupperandPublicPrayer,accordingtotheCommonPrayerBook."
20 GarethLloyd,CharlesWesleyandtheStruggleforMethodistIdentity(Oxford:OxfordUniversityPress,2007),227-233.
11
InwhatspecificwaysdidJohnWesleymodifyandviolateAnglicanchurchlawand
culture?Iidentifyfivespecific,problematicareasasfollows:
1. JohnWesleypreachedwithintheboundsofdiocesestowhosebishophewasnotresponsible,andwithinparishesinwhichotherpriestshadbeeninstalledasspiritualleadersandinwhichhehadnotbeenlicensedtopreachbythebishopofthediocese,violatingtheprovisionsoftheCouncilofNicaeagoverningclergyoperatingwithinthediocesesofotherbishops,andviolatingspecificcanonsoftheChurchofEnglandgoverningpreachingwithinparishes.21
2. JohnWesleypreachedinlocations(andencouragedotherstopreachinlocations)notsanctionedasAnglicanchurchesorchapelsornotsanctionedbythetermsoftheActofToleration(1689)governingDissentingplacesofworship,andhepresidedattheLord’sSupperinlocationsnotsanctionedforAnglicanworshipandthatdidnotmeetthecanonicalandPrayer-BookexceptionsforadministeringthesacramentoftheLord’sSuppertothesickanddying.22
3. JohnWesleyappointedlaypreachersandhehimselfgavethem“license”orpermissiontopreach,violatingtheprovisionsofAnglicanArticleofReligion23:
Itisnotlawfulforanymantotakeuponhimtheofficeofpublicpreachingorministeringthesacramentsinthecongregation,beforehebelawfullycalled,andsenttoexecutethesame.Andthoseweoughttojudgelawfullycalledandsent,whichbechosenandcalledtothisworkbymenwhohavepublicauthoritygivenuntotheminthecongregationtocallandsendministersintotheLord’svineyard.23
4. JohnWesleyordainedclergyandconsecratedoneclergymanasa“superintendent”withtheauthoritytoordainotherclergy,violatingancientChristianprecedentsandthecanonsoftheChurchofEnglandaswellastherubricsofthePrayerBookthatprovidedthatordinationsofclergymustbe
21 CouncilofNicaea,canons15-16;inNormanP.Tanner,SJ,ed.,DecreesoftheEcumenicalCouncils(2
vols.;London:SheedandWard;andWashington,DC:GeorgetownUniversityPress,1990),1:13.ChurchofEnglandcanons46-54(Canonsof1603;inGeraldBray,ed.,TheAnglicanCanons1529-1947[ChurchofEnglandRecordSocietyno.6;Woodbridge,Suffolk:BoydellPress,1998],334-343)governedpreachingwithinparishes.Itprovidedthatonlythoselicensedtopreachbythebishopofthediocesewereallowedtopreachtheirownsermons,andforbadthepreachingofpersonsnotlicensedwithinthediocese.
22 ChurchofEnglandcanon71(Canonsof1603),“Ministersnottopreachoradministerthecommunioninprivatehouses”(inBray,ed.,TheAnglicanCanons1529-1947,362-363).
23 Twenty-thirdArticleofReligionoftheChurchofEngland,inValerieHotchkissandJaroslavPelikan,eds.,CreedsandConfessionsofFaithintheChristianTradition(3vols.;NewHaven:YaleUniversityPress,2003),2:534.SeealsotheprovisionsofChurchofEnglandcanons46-54notedabove.
12
performedbyabishopandthatconsecrationsofbishopsmustbeperformedbyatleastthreeotherbishops.24
5. JohnWesleyalteredtheArticlesofReligioninanumberofways;perhapsmostsignificantwithrespecttohismodificationofcatholicityisthefactthatheremovedtheArticleontheThreeCreedsand,further,removedtheNiceneCreedfromtheservicefortheLord’sSupperinTheSundayServiceoftheMethodistsinNorthAmerica,leavingMethodistsfollowingthisliturgicalpatternwithoutaformalaffirmationoftheNiceneCreed.25
MethodistsinthepasthaveacceptedatfacevalueJohnWesley’sjustificationsfor
thesemodificationsandviolationsofAnglicanchurchorder,forexample,hisargumentthat
aneldershouldhavethesamerightasabishoptoordainclergy.26Butthesewerenot
merelymattersofpersonalopinionbecausehehadmadespecificcommitmentstothe
ChurchofEnglandbysacredvowsinthepresenceofwitnesses,andthevowshehadmade
committedhimtoobservanceofmostoftheAnglicanprovisionsIhavenotedhimas
violatingormodifyinginthefivepointsabove.Thesolemnoathsrequiredofclergy
accordingtothecanonsoftheChurchofEnglandspecified:
1) anoathofallegiancetothereigningmonarchastheheadoftheChurchofEngland,
24 Canons31-37oftheChurchofEnglandspecifiedtheprocessesfortheordinationofdeaconsand
priestsandfortheconsecrationofbishops,placingresponsibilityforordinationsolelywithbishops(inBray,ed.,TheAnglicanCanons1529-1547,308-323).TheBookofCommonPrayerstipulatedthatbishopsordainotherclergy,andthatthreebishopswererequiredtoconsecrateanotherbishop:1662BookofCommonPrayer;inBrianCummings,ed.,TheBookofCommonPrayer:TheTextsof1549,1559,and1662(Oxford:OxfordUniversityPress,2011),623-632(deacons),633-643(priests),and644-651(bishopsandarchbishops).ChurchofEnglandcanon8(Canonsof1603)callsforexcommunicationofthosewhowouldimpugntheformsofordinationauthorizedbytheBookofCommonPrayer(inBray,ed.,TheAnglicanCanons1529-1947,274-277).
25 TheextentofJohnWesley’srevisionsoftheArticlesofReligionoftheChurchofEnglandcanbeseenintheparalleltablessuppliedbyNolanB.Harmonin“ArticlesofReligion.InAmericanMethodism”;inEncyclopediaofWorldMethodism(2vols.Nashville:UnitedMethodistPublishingHouse,1974)1:146-157.OnWesley’srevisionofthePrayerBook,seeJamesF.White,ed.,JohnWesley’sSundayServiceoftheMethodistsinNorthAmerica(MethodistBicentennialReprint;Nashville:QuarterlyReview,1984),9-37.
26 HeusedthisjustificationinhisSeptember1784letter“ToDr.Coke,Mr.Asbury,andOurBrethreninNorthAmerica,”§2;inJackson,ed.,Works,13:251-252.
13
2) anoathpromisingtousetheliturgyoftheChurchofEngland(unaltered),and
3) anoathaffirmingtheorthodoxyofthe39ArticlesofReligion.27
Moreover,theservicefortheordinationofpriestsinthe1662BookofCommonPrayer
requiredcandidatestorespondpositivelytoaseriesofquestionsincludingthefollowing:
WillyoureverentlyobeyyourOrdinary,andotherchiefMinisters,untowhomiscommittedthechargeandgovernmentoveryou;followingwithagladmindandwilltheirgodlyadmonitions,andsubmittingyourselvestotheirgodlyjudgments?28
Itispertinenttonotethatneithertheoathsrequiredinthecanonsnorthequestionsasked
ofcandidatesintheordinationservicecalledforallegianceorobediencetothecanonsof
theChurchofEnglandthemselves,thoughchurchcourtspresumedobediencetothe
canonsonthepartofclergyandprosecutedclergyfordisobediencetothem.
WithrespecttoobediencetobishopsandtothecanonsoftheChurchofEngland,
thefirstWesleyanconferenceofpreachersin1744recordedthefollowingquestionand
answer:
Q.8.Howfarisitourdutytoobeythebishops?
A.Inallthingsindifferent.Andonthisgroundofobeying’em,weshouldobservethecanons,sofaraswecanwithasafeconscience.29
Bishopsweretobeobeyed“Inallthingsindifferent.”ExplainingthisinhisEarnestAppeal
toMenofReasonandReligion,JohnWesleywrote,“Ianswer,ineveryindividualpointofan
indifferentnature,wedoandwill(bythegraceofGod)obeythegovernorsoftheChurch.
27 ChurchofEnglandcanons36-37(Canonsof1603;inBray,ed.,TheAnglicanCanons1529-1947,318-
323).28BookofCommonPrayer1662,inCummings,ed.,TheBookofCommonPrayer,638.29 Minutesof27June1744;inRack,ed.,Minutes,10:135.
14
Butthe‘testifyingthegospelofthegraceofGod’isnotapointofanindifferentnature.”30
Andhewrotefurther,quotingtheprecisewordsoftheexaminationofpriestsinthe
ordinationservice,“Wethenpromisedto‘submit’(markthewords)‘tothegodly
admonitionsandinjunctionsofourordinary’.Butwedidnot,couldnot,promisetoobey
suchinjunctionsasweknowarecontrarytothewordofGod.”31
WithrespectmorespecificallytoobediencetothecanonsoftheChurchofEngland,
wehaveseenthattheWesleyanconferenceof1744declared,“Andonthisgroundof
obeying[thebishopsoftheChurchofEngland],weshouldobservethecanons,sofaraswe
canwithasafeconscience”(asinthequotationgivenabove).JohnWesleyquestioned
whetherthecanonswereinfactlegallyestablished,since,hemaintained,theConvocation
oftheChurchofEnglandhadneverformallyauthorizedthem.32Whatwasparticularlyat
stakewithrespecttothecanonswaswhetherfieldpreachingwasruledoutbythem.He
disputedtheclaimthatthecanonsexplicitlyforbadfieldpreaching,andhearguedfurther
that,evenifthecanonsactuallyforbadefieldpreaching,suchcanonswereeffectively
nullifiedbythe“connivance”ofchurchleaders,thatis,their“winkingat”or“pretending
30 JohnWesley,AnEarnestAppealtoMenofReasonandReligion,¶83;inGeraldR.Cragg,ed.,The
AppealstoMenofReasonandReligionandCertainRelatedOpenLetters(BicentennialEditionoftheWorksofJohnWesley,vol.11;Oxford:OxfordUniversityPress,1975),11:81.
31 Ibid.,inCragg,ed.,Appeals,11:82(italicsasinoriginal).32 IntheEarnestAppealtoMenofReasonandReligion,¶82,JohnWesleyasked,“Howcanthesebe
called‘TheCanonsoftheChurchofEngland’,seeingtheywereneverlegallyestablishedbytheChurch,neverregularlyconfirmedinanyfullConvocation?”(inCragg,ed.,Appeals,11:80).CraggpointedoutinanoteonthispassagethatthecanonswereadoptedbytheConvocationofCanterburyin1604inaperiodbetweenArchbishops,whichmightexplainWesley’sclaimthattheywere“neverlegallyestablished.”
15
ignoranceof”churchlaw.33Itwasadifficultargumenttomake(Ithink),thoughitdoes
offeraprecedentforclergyintheUnitedMethodistChurchtodaywhoarguethattheymust
violatethevowstheythemselvesmadetoobeythechurchlawoftheUMCinthecaseof
whattheyhavecometoregardasimmoralchurchlaws,referringheretothecurrentUMC
disciplinarystipulationsagainstordaininggayclergyorperforminggaymarriages.
JohnWesleywasfarmorewillingthanhisbrotherCharlestoviolateormodify
Anglicanchurchrulesforwhatheperceivedtobethedivinely-giventaskofproclaiming
thegospelandcultivatingChristianholiness.Thismakesdiscerninghowextensivethe
“Wesleyan”componentofanAnglicanWesleyanismshouldbeacomplextasktoday.Ifwe
includewaysofpreachingandevangelizationthatappeartohavebeenruledoutbythe
ChurchofEnglandandotherAnglicanchurches,wecouldenvisiononlya“Charleswesleyan”
butnota“Johnwesleyan”formofAnglicanWesleyanism.Forthepurposesofthispaper
andtheproposalthatIwillmakeinit,Iwillleavethisissueopenandacknowledgethe
problemsthatitraisesforincorporatingapossibilityforsanctionedevangelizationwithin
theproposal.
3.ExistingStructuresforAnglican-MethodistUnity
Uptothispoint,IhavetriedtomakeacasethatthecoreofearlyMethodismworth
revivingtodaycentersonthecultivationofChrist-likeholinesswithinthecontextofa
churchthatreceivesandvaluesasetofancientandecumenicallyreceivedtraditionsof
Christiandoctrine,liturgy,andchurchpolitysuchastheAnglicantraditionhashistorically
33 JohnWesley,Journalfor6June1755;inW.ReginaldWardandRichardP.Heitzenrater,eds.,Journal
andDiaries(BicentennialEditionoftheWorksofJohnWesley;Nashville:AbingdonPress,1988-2003),21:16-17.
16
maintained.IseethecentralcoreofearlyMethodistspiritualityascomprisingtheteaching
ofthe“wayofsalvation”leadingtoentiresanctification,thedefinitionofawayoflife(in
theGeneralRules),andtheimplementationofasystemofsmallgroupsthatholdbelievers
accountablefortheirbehaviorsandtheirprogresstowardsthegoalofChrist-likeholiness.
Iholdopenthequestionofwhether(ortheextenttowhich)acontemporaryformof
Wesleyanpraxiscouldimplementspecificevangelisticpracticesthathavebeenatodds
withAnglicandefinitionsofchurchpolity.
WhycouldnotexistingMethodistorAnglicandenominationsthemselvesserveasa
Wesleyan-AnglicanformofChristianfaithasI’veenvisioned?Atthispoint,asIseeit,it’s
notaquestionofMethodistslackingAnglicanelementsandAnglicanslackingMethodist
elements.Rather,Iwouldargue,neitherAnglicannorMethodistdenominationshavebeen
consistentlyable,asdenominations,toimplementthekindsofintimateanddisciplined
spiritualaccountabilitythatearlyMethodismimplementedwithinitsownsphere.
Toillustratethis,the1603-1604canonsoftheChurchofEnglandthatwereineffect
inJohnWesley’stime,andtherubricsoftheBookofCommonPrayer,envisionedformsof
disciplinedspiritualityledbyclergy:thecanonsprovidedthatpriestsshouldinstruct
parishionersutilizingthePrayerBookcatechismforatleastahalf-houreverySunday
beforeeveningprayer,theyshouldexhortparishionerstoobserveholydaysandfastdays,
theyshouldvisitthesickandofferprayersandpossiblytheLord’sSuppertothem,and
theyshouldsettheexampleofasober,godlywayoflife,avoidingluxuriesand
inappropriategames,“thattheyoughttoexcelallothersinPurityofLife,andshouldbe
17
ExamplestothePeopletoliveWellandChristianly.”34Moreover,therubricsintheBookof
CommonPrayerenvisionedpriestsplayinganactiveroleinthespiritualoversight.The
rubricsforCommunionspecified,“Somanyasintendtobepartakersoftheholy
Communion,shallsignifietheirnamestotheCurateatleastsometimethedaybefore.”35
Theywentontoinstructprieststoinquireofthosewhointendedtocommuneiftheyhad
committedsinsthatwouldoffendthecommunity,andhadnotexpressedrepentancefor
doingso.Insuchacase,thepriestshouldallowthepersontheopportunitytoexpress
repentance,butiftheyfailedtodoso,thepriestwasnottoadmitthemandwastoinform
thebishopsubsequently.36Thatistosay,thecanonsandrubricsenvisionedclergyas
inquiringactivelyaboutthelivesoftheirparishionersandwarninganywhohad
committed“graveandopensin”thattheymightbeexcludedfromthetable.
Clergywereexpectedinallthesewaystoserveasspiritualleadersfortheir
congregations.ButtheChurchofEnglandfounditdifficult,atthelevelofthedenomination,
toimplementthesespiritualroles.Wesleyhimselfdidcriticizeclergyforfailingto
implementsomecanons,suchascanon75callingforclergytobehavethemselvesinan
exemplaryChristianmanner.37Hedidnotcriticizeclergyfortheirfailuretoenactthe
rubricsregardingexpulsionfromcommunion,andtheonlycaseinwhichheattemptedto
enforcethemwasthatofhisformeracquaintanceSophiaChristianaWilliamsonnée
HopkeyinhisSavannah,Georgia,congregation.AnddespiteMethodistimpressionstothe
34 ChurchofEnglandcanons61,64,67,and75(Canonsof1603;inBray,ed.,TheAnglicanCanons1529-
1947,350-351,354-359,and368-369).35 BookofCommonPrayer1662;inCummings,ed.,TheBookofCommonPrayer,389.36 Thelongrubricsfollowingthepreviouslycitedrubriconthesamepage.37 JohnWesley,EarnestAppealtoMenofReasonandReligion,par.82;inCragg,ed.,Appeals,11:81.
18
contrary,therehasbeenawealthofhistoricalevidenceinthelast30yearsforstrenuous
pastoralactivityonthepartofAnglicanclergyinJohnWesley’stime.38Soit’snotthat
Anglicanclergydidn’tengageinseriouscatechesisandspiritualcounsel;theproblemwas,
Ithink,thatintimatespiritualconversationsandaccountabilitytospiritualpracticesseem
torequiremorepersonal,voluntarycommitmentthansimplybelongingtoadenomination
required.
IhastentoaddthatMethodistdenominationshavedonelittlebetteratthis,atleast
notinthelongrun,despiteJohnWesley’smodelsfordiscipleship.Theexperiencesof
MethodistandotherWesleyandenominationsseemtoconfirmthedifficultyof
implementingconsistent,intimate,accountablediscipleshipasaprogramrequiredorat
leastsupportedbyawholedenomination.AmericanMethodistsmaintainedclassmeetings
andgender-segregated“prayergroups”roughlycontinuingtheearlierMethodistbands
intotheperiodbeyondtheUSCivilWarinthe1860s,butnotmuchbeyond.British
Methodistsmayhavedonebetter:mywifeandIrememberthatwhenwewerelivingin
OxfordandwerepartoftheWesleyMemorialChurch,weweredesignatedasbelongingto
aclassmeetingheadedbyMrs.EleanorBeard,whosehusbandGeoffreyhadbeenthe
architectfortherenovationofthebuildinginBearLanewherewelived.Geoffreywould
deliverusourclassticketsandchurchnewsletterwhenhecametoinspecttheproperty,
buttheclassnevermet,andwehadtheimpressionthatthiswasaboutthestateofclass
meetingsinBritishMethodisminthelate1970s.38 J.C.D.Clark,EnglishSociety,1688-1832(Cambridge:CambridgeUniversityPress,1985);JohnWalsh,
ColinHaydon,andStephenTaylor,eds.,TheChurchofEngland,c.1689—c.1833(Cambridge:CambridgeUniversityPress,1993);WilliamGibson,TheChurchofEngland,1688-1832:UnityandAccord(London:Routledge,2001);andJeremyGregory,Restoration,Reformation,andReform,1660-1828:TheArchbishopsofCanterburyandTheirDiocese(Oxford:OxfordUniversityPress,2000).
19
TherehavebeensomesuccessfulattemptsamongMethodistsforreinstitutingthe
spiritualityofaccountabilitytoaruleoflifeinsmallgroups.IwasaparticipantinDavid
LowesWatson’srenewalofclassmeetingsas“CovenantDiscipleship”inthe1980sand
1990s.ThisbecameanofficiallysanctionedministryoftheGeneralBoardofDiscipleshipof
theUMC,andevensucceededingettingareferencetoclassleadersincorporatedintothe
UMCBookofDisciplineinthe1990s,thoughIhavetheimpressionthatthemovementhas
wanedinrecentyears.39MydoctoralgraduateKevinM.Watsonhasledarenewalofclass
andbandmeetingsinUnitedMethodistcircles,thoughhisgroupshavenotbeen
incorporatedintoawiderscheme.
Onthewhole,then,IconcludethatneitherAnglicannorMethodistdenominations
asdenominations,atthedenominationallevel,havebeenabletosustainthecomponentof
anAnglicanWesleyanismthatenactsorlivesoutthedistinctlyWesleyantraditionofthe
cultivationofChristianholinessingroupsorganizedaroundaccountabilitytoaruleoflife.
ButIdonotfaultdenominationsassuchforthisfailure:mysenseofitisthatthiskindof
accountabilityrequiresalevelofvoluntaryassociationthatdenominationscannotrequire
acrosstheirentiremembershipsthroughsuccessivegenerations.
ThesecondcomponentthatIidentifyaspartoftheAnglicanWesleyanismthatIand
afewlike-mindedpersonswanttorenewinvolvesancientandecumenically-received
traditionsofChristiandoctrine,liturgy,andchurchpolity.Thisisprimarilywhatwevalue
inhistoricAnglicanchurchtraditions,thoughIwouldsaythatitisalsopresentinsomeof
39 BookofDisciplineoftheUnitedMethodistChurch2012(Nashville:UnitedMethodistPublishingHouse,
2012),¶256.1band1117.2d.
20
thehistoricLutherantraditionsaswell,anditcametogeneralprominenceasaresultof
FaithandOrderworkinthetwentiethcentury.
IneedtomakeitveryclearthatwhatwevalueintheAnglicaninheritancehas
almostnothingtodowiththemisleadingissueof“apostolicsuccession.”Thishasloomed
asanenormousissueinMethodistconsciousnesssincethemid-1800s,anditneeds
clarificationbecauseithasconsistentlypresenteditselfasanissueinecumenical
discussions.40Letmedistinguishthreemattersinrelationtothis.
• Intheeighteenthcentury,JohnWesley’sactionsinundertakingtoordainpreachersaseldersandtoconsecrateThomasCokeasasuperintendentwereproblematicbecausetheyinvolvedhisviolationofAnglicancanonsandPrayer-Bookrubrics,thelatterofwhichhehadexplicitlypledgedtoobserveinhisordinationvows.CharlesWesley’soft-quoteddittyaboutJohn’sordinations(“Soeasilyarebishopsmade...”)hasbeencitedaspresupposingthatCharlesheldtoadoctrineofapostolicsuccessionthatJohnhadviolatedandthereforethatJohn’sordinationswouldbeinvalidlackingthis“succession.”41ButI’mconvincedthatCharlesWesley’sprincipalconcernwasthesameasotherAnglicanleadersofhisday:JohnhadtakenavowtousethePrayerBookandheviolatedthatvow.Hisconcernwasnotwithadoctrineabout“apostolicsuccession”thatwouldhaveinvalidatedMethodistministerialordersorsacraments.
• IntheperiodaftertheOxfordorTractarianmovementofthe1830s,somehigh-churchAnglicansdevelopedtheopinionthatAnglicanshadmaintainedanunbrokensuccessionofbishopsfromthetimeoftheapostlesandthatordinationsoutsideofthislineofsuccessionwereinvalid.ThisopinionwasneveracceptedbytheChurchofEnglandorotherAnglicanchurchbodies,butitwasclaimedwithsuchrhetoricalforcebyhigh-churchleadersthatmany,especiallythoseoutsideofAnglicanchurches,supposedthatithadthestatusofdoctrinewithinAnglicanchurches.
• Theclaimthat“thehistoricepiscopate,locallyadapted”shouldbeanecessaryelementofanyfutureunionswithAnglicanchurchesstatedintheChicago-
40 TheAMEChurchaddedtotheirDoctrinesandDisciplineadeclarationon“ApostolicSuccessionand
ReligiousFormalism”(1884)attheurgingofBishopHenryMcNealTurner,mentionedinthetextabove.
41 ThepoembyCharlesWesleyincluding“Soeasilyarebishopsmade/byman’sorwoman’swhim”iscited,forexample,inKennethCracknellandSusanJ.White,AnIntroductiontoWordMethodism(Cambridge:CambridgeUniversityPress,2005),26.
21
LambethQuadrilateraldidnotentailthehigh-churchopinionaboutapostolicsuccession,anddidnotcallintoquestionthevalidityofotherchurches’ministerialordersorsacraments.Itsimplyspecifiedthatsomeformof“historicepiscopate”shouldbeapartofanyfutureunionsinwhichAnglicanchurcheswouldengage.42
Thatexcursuswassimplytomakeclearthatthenotionof“apostolicsuccession”is
nottheconcernofmyselfandthosewhowanttoenactsomeformofAnglicanWesleyanism
today.Ourconcerniswiththebroadersenseofcontinuitywithhistoricandecumenically-
receivedChristianformsofliturgy,polity,anddoctrine.JohnWesleyexplicitlyadvocated
thissenseofcontinuitywhenhewroteofMethodism:
ThisisthereligionoftheprimitiveChurch,ofthewholechurchinthepurestages.Itisclearlyexpressed,eveninthesmallremainsofClemensRomanus,Ignatius,andPolycarp.ItisseenmoreatlargeinthewritingsofTertullian,Origen,ClemensAlexandrinus,andCyprian.And,eveninthefourthcentury,itwasfoundintheworksofChrysostom,Basil,EphremSyrus,andMacarius.Itwouldbeeasytoproduceacloudofwitnesses,testifyingthesamething;werenotthisapointwhichnoonewillcontest,whohastheleastacquaintancewithChristianantiquity.43
Andinthisrespect,wecanunderstandtheparagraphfollowingthisthatIhavequoted
above,stilldescribingMethodism:
AndthisisthereligionoftheChurchofEngland,asappearsfromallherauthenticrecords,fromtheuniformtenorofherliturgy,andfromnumberlesspassagesinherHomilies.Thescriptural,primitivereligionoflove,whichisnowrevivingthroughoutthethreekingdoms,istobefoundinhermorningandeveningservice,andinherdailyaswellasoccasionalprayers;andthewholeofitisbeautifullysummedupinthatonecomprehensivepetition,“CleansethethoughtsofourheartsbytheinspirationofthyHolySpirit,thatwemayperfectlylovethee,andworthilymagnifythyholyname.”44
42 Chicago-LambethQuadrilateral,inPelikanandHotchkiss,CreedsandConfessionsofFaith,3:376.43 Wesley,sermon,“OnLayingtheFoundationoftheNewChapel,NeartheCity-Road,London”II:4;in
Outler,ed.,Sermons,3:586.44 Ibid.
22
BothoftheseparagraphsfromJohnWesley’ssermon“OnLayingtheFoundationofthe
NewChapel,NeartheCityRoad,London”(1777)signalJohnWesley’scontinuing
attachmenttotheAnglicansenseofcontinuitywiththelongChristianpastexhibitedin
whatWesleyvaluedas“thewholeChurchinthepurestages”andin“ChurchofEngland;as
appearsfromallherauthenticrecords,fromtheuniformtenorofherLiturgy,andfrom
numberlesspassagesinherHomilies...”
MyownresearchintoJohnWesley’svaluingofearlyChristianwritingsalsoshows
thedepthofJohnWesley’sattachmenttoChristianityuptoandevenbeyondthetimeof
Constantine.45JohnWesley’simmediatefollowerssensedhisabidingsenseofconnection
tothedeepChristianpast,andinscribedonhistomb:
ThisGreatLightArosebytheSingularProvidenceofGodToRevive,EnforceandDefend
ThePureApostolicalDoctrinesandPracticesofthePrimitiveChurch46
Thatisthesenseofhistoriccontinuity,continuitywithhistoricandecumenically
receiveddoctrine,liturgy,andpolity,thatourIandourgroupwanttocultivate.Butwe
havetodothisinacontemporaryandecumenically-responsibleway,acknowledgingthat
JohnWesleywasmistakeninsomeofhisviewsofearlyChristianityandoftheChurchof
England,andweneedtobeilluminatedtodaybycontemporarycriticalreflectiononthe
inheritanceoffaithoftheearlyChristianchurchandonsuchdenominationalculturesas
thatofAnglicanismandofMethodism.Wesleymadehimselfvulnerabletonewinsights
45 TedA.Campbell,JohnWesleyandChristianAntiquity:ReligiousVisionandCultureChange(Nashville:
KingswoodBooks,1991).46 Transcribedfromphotograph.
23
includingnewhistoricalinformation,andweshoulddolikewise.Moreover,thereisnowa
vastarrayofnewinformationontheinheritanceoffaithtowhichWesleycouldnowhave
hadaccessinhistime.Tonamejustafew:
• HewasnotawareofsuchcruciallyimportantpatristictextsastheDidache,whichwasnotdiscoveredandpublisheduntilthe1800s.LiturgicalreformsofthetwentiethcenturyhavedrawnoninsightsfromtheDidache,andweshouldallowourselvestodrawonsuchnewinsights.
• HewaslargelyunawareoftheextenttowhichtheNicene(Nicene-Constantinopolitan)Creedhasremainedthemostuniversal(catholic)ofallChristianstatementsoffaith.OurdecisiontodaytoacknowledgetheauthorityoftheNiceneCreedshouldnotbegroundedinthemisapprehensionsofhisculture,noronhisdecisiontoremovetheNiceneCreedfromtheliturgyfortheLord’sSupperthatwasbasedonthosemisapprehensions.
• HewasunawareofthecrucialroleofthereceptionofconciliarteachingsinEasternChristianchurches,thedemocraticrolethattheprincipleofreceptionhasplayedinEasternandOrientalOrthodoxchurchcultures,andtherelevanceitcouldhaveforourreceptionofhistoricChristianteachingsandpracticestoday.47
• HecouldnothavebeenawareofcontemporaryFaithandOrderinsights,forexample,theunderstandingthatthebaptismofbelieversmostfullyintegratesallthecrucialelementsofChristianinitiation,ortheinsightthatpresbyteriesandotherassembliesexerciseakindofcommunaloversight(episkopē)alongsidetherolesofpersonalbishopsinthegovernanceofChristiancommunities.
Ourconcerntodaywiththesenseofdeepcontinuityshouldnotbewiththereplicationof
JohnWesley’sunderstandingsofthatcontinuity,butwithaparallelquesttounderstandit
andliveitoutguidedbycontemporaryknowledgeandreflection.
TherearewaysinwhichthissenseofadeepconnectiontotheChristianpasthas
beenpartoftheculturesofMethodistaswellasAnglicanchurches.Methodistsheldonto
thewordingofthe1662BookofCommonPrayerliturgiesfortheLord’sSupper,baptism,
marriages,andfunerals,retainedacentralplacefortheApostles’Creed,frequentlyused47 SeeWilliamG.Rusch,Reception:AnEcumenicalProblem(Philadelphia:FortressPressincooperation
withtheLutheranWorldFederation,1988).
24
theThomasKendoxology(atleastinmyupbringing),invokedthedivineTrinityalittle
moreconsistentlythanBaptistcongregationstendedtodo,andundertheinfluenceofthe
ecumenicalmovementinthetwentiethcenturybegantodisplaycrossesinchurches(from
aboutthe1930intheUSA),tofollowtheliturgicalcalendar,andtowearclergygownsand
stoles.Inthelatetwentiethcentury,Methodistsfollowedthetrendofecumenicalliturgical
studyandrenewal,adoptingnewliturgiesfromthe1970sreflectingcommontrendswith
theCatholicChurchaswellasotherProtestantchurches.
Themid-twentieth-centuryecumenicalinsightsofAlbertC.Outler,Geoffrey
Wainwright,GeorgiaHarkness,ColinWilliams,FrankBaker,andothersseemedto
foreshadowaMethodistecumenicalflourishing.ImyselfandmanyinthegroupI’vebegun
toorganizeweredeeplyformedbytheirvisionofMethodismwithintheunamsanctamand
wearelookingforawaytocultivatethesenseofdeepconnectiontotheChristianpast
evenasourownMethodistdenominationsseemtohavebecomelessconcernedaboutthat
inrecentdecades.
What,then,aboutcurrentecumenicalproposalsandaccomplishmentsinAnglican-
Methodistrelationsincludingfull-communionagreements?Theanswer,inshort,isthata)
we’reenthusiasticallysupportive,andb)werecognizethattheyalonewillnotbringabout
theformofWesleyanAnglicanismthatweareseekingtoday,becausealthoughtheymay
overcomeexistingdifficultieswithreconcilingourordainedministries,itisnotwithintheir
purviewtodevelopaconjunctionofancientandecumenicallyreceivedtraditionsof
Christiandoctrine,liturgy,andchurchpolitywithadistinctlyWesleyancultivationof
Christianholinessingroupsorganizedaroundaccountabilitytoaruleoflife.Geoffrey
Wainwright’sproposaltothe1982OxfordInstituteentitled“EcclesialLocationand
25
EcumenicalVocation”envisionedMethodistchurchesbecominganorderexistingwithinor
evenacrossexistingdenominations,andthatmayhavecomecloserthanotherproposalsto
whatI’menvisioning,buthedidn’tenvisiontheMethodistswithinsuchanecumenical
settingashavinganymoreavocationtothecultivationofholinessthroughaccountability
toaruleoflifethanwehavepresently.48
WhatweenvisiondoesbearsimilaritiestothecurrentlyexistingOrderofStLuke
(whichoriginatedintheUMCandtheUS-basedMethodistChurchbeforeit)andthe
MethodistSacramentalFellowshipwithinBritishMethodism.TheOrderofStLukedefines
itselfas“AreligiousorderintheUnitedMethodistChurchdedicatedtosacramentaland
liturgicalscholarship,education,andpractice.”49Assuchitsfocushasbeenonliturgical
renewal,notsomuchofthelargersenseofcontinuitywithhistoricChristiandoctrineand
polityaswellasliturgy,buttheirlifeasadispersedreligiousorderbearsstrongparallelsto
ourconcernwithaccountabilitytoaruleoflife,andinfactwehavediscussedthe
possibilityofmeetingalongsidethem.TheMethodistSacramentalFellowshipwebpage
definestheFellowshipas:
MethodistSacramentalFellowship(MSF)existstoaffirmthecatholicanduniversaltraditionofChristianitywithinMethodism.ItalsoseekstopromotethesacramentalfaithandpracticewhichJohnandCharlesWesleydrewfromscriptureandChristiantradition.50
ThisshowsaverystrongresonancewiththeintentionoftheformofAnglicanWesleyanism
(perhapsweshouldcallit“catholicWesleyanism”)thatIhaveenvisioned,thoughIam
48 GeoffreyWainwright,“EcclesialLocationandEcumenicalVocation,”inM.DouglasMeeks,ed.,The
FutureoftheMethodistTheologicalTraditions(Nashville:AbingdonPress,1985),93-129.49 http://saint-luke.net/?page_id=5;accessed23July2018.50 http://www.sacramental.org.uk/;accessed23July2018.
26
uncertainoftheextenttowhichtheMSFunderstandsthecultivationofholinessthrough
accountabilitytoaruleoflifeasacentralcontributiontocultivating“thecatholicand
universaltraditionofChristianitywithinMethodism.”Inbothcases,ourgroupwouldneed
tobeinveryclosecontactaswemoveforward.
Butinbrief,IdonotseeacurrentlyviableAnglicanorcatholicWesleyanismas
definedhere,andIamnotinclinedtofaultexistingMethodistorAnglicanchurchesforthat.
TheprecedentthatJohnWesleysetwastopursuehisownvisionofvoluntarysocieties
alongsideexistingchurches.Inourtime,theburdenisonmeandthoseinclinedtojoinme
topursueacontemporaryformofAnglicanWesleyanismasareligiousmovement
alongsideourexistingchurches.
4.AContemporaryProposalforaFormofAnglican(orcatholic)Wesleyanism
Whatformmightacontemporary,visibleformofAnglicanorcatholicWesleyanism
take?IhaveenvisionedavoluntarysocietyofpersonsinexistingMethodistandAnglican
denominationswhocovenanttogetherasadispersedreligiouscommunitywithlocalifnot
largergatheringstopursueChrist-likeholinesswithinanAnglican-Wesleyanwayofbeing
Christian.Elementsofthisvisionmightbeexplainedinalittlemoredepth:
• ThepurposeofthesocietywouldbetopursueChrist-likeholinesswithinanAnglican-WesleyanwayofbeingChristianthatincludes:
a) thecultivationofancientandecumenicallyreceivedtraditionsofChristiandoctrine,liturgy,andchurchpolity,
b) thecultivationofChristianholinessingroupsorganizedaroundaccountabilitytoaruleoflife,andpossibly
c) thedevelopmentofnewformsofitinerantevangelismleadingtotheformationofnewChristiancommunitiesfollowingthiswayofbeingChristian.
27
• Thesocietywouldbeavoluntarycommunityofthosewhosharetheaimsdescribedhere.ItwouldnotseektoreplacedenominationsnortoclaimthatitswayoflifeissuperiortootherwaysoflifewithinexistingMethodistandAnglicancommunities.ItwouldbeopentoallbaptizedandprofessedChristianswhosharetheaimsofthesocietyandarewillingtotakeonitscovenant(seebelow).
• Thesocietywouldbeagloballydispersedcommunity(inthisrespectliketheOrderofStLuke),linkedbycontemporarymedia,buthavinglocalaswellasinternationalgatheringsinperson.
• Thesocietywouldagreetoacovenantdescribingawayoflifethatwouldbeacontemporaryre-visioningoftheWesleyanGeneralRules.IhaveattachedtothispaperasAppendix2aproposed“CatholicWesleyanCovenant”thathasbeendiscussedandeditedintheEcumenicalWesleyanSocietyFacebookgroup.ItisstructuredlikethehistoricGeneralRules,makingmoreexplicititsconnectiontoourbaptismalvows,andwithsomecontemporaryissues(likereducingunsecureddebt)replacingsomeofthehistoricelementsoftheGeneralRules.
• Thesocietywouldinsistthatparticipantsengagethemselvesinconcrete,face-to-faceinteractionwiththepoorintheircommunitiesandinsystemicformsofengagementforthebettermentoftheirsocietyaswell(consistentwiththe“CatholicWesleyanCovenant”proposedbelow).
• Thesocietywouldrequireresponsibilitytoourowndenominationsandtheirleaders,andconsultationwithchurchleaderstobesurethatwecanallkeepourcovenantwithintheboundsofourdenominations.
• Thesocietywouldworktowardsimplementingfull-communionagreementswithotherchurchbodiesincludingAnglicanchurchesatadeeperlevelthansimplyinterchangeabilityofclergy.
• Thesocietywouldhavetoworkonthequestionraisedaboutformsofevangelismthatcouldleadtonewcommunities,refrainingfrompsychologicallymanipulativeformsofrhetoricandevangelismusedinthepast,respectingourexistingdenominationsandtheirownproceduresforChristianinitiationandformingcongregations.
Atthispoint,thatisaboutallthatIamabletooffer.Anyfurtherelaborationwould
requirethedevelopmentofthisproposalwiththegroupinmind.ButIamconcernedin
advanceofthateventualitytohavethefeedbackofthisworkinggroupasweconsiderthe
developmentofsuchasociety.
28
5.ARationaleforthisProposal
It’sdifficulttogivearationaleforsomethingthatseemsmoreavocationthanan
argumentforonerightwaytothinkorbelieveordo.Andtheproposalgivenheregrows
outofasenseofvocation,asenseofcallingforthepresenttimeformyselfandthosewho
havehelpeddevelopthisproposalwithme.Ihavealreadygivensomethinglikeahistorical
rationale,thatis,toclaimthatthecorepurposeofMethodismasitexistedbeforethe
developmentofMethodistdenominationshadtowiththecultivationofholinessingroups
thatheldoneaccountabletoawayorruleoflife,withinthecontextoftheChurchof
EnglandanditssenseofconnectednesstothedeepChristianpastinEnglandandbeyond
EnglandtotheancientinheritanceofChristianfaithintheNewTestamentandintheearly
centuriesaftertheNewTestament.PartofthecallingorvocationthatIandotherssenseis
simplyadesiretoliveoutthequestforChristianholinessinacontemporarymanner
analogoustothatofearlyMethodismwithinitsAnglicancontext.
Arationaleforthecultivationofancientandecumenicallyreceivedtraditionsof
Christiandoctrine,liturgy,andchurchpolitymightmakepointslikethese:
• OurunderstandingoftheChristianfaithshouldbegroundedinthegospelthatwastransmittedbeforetheNewTestamentwaswritten(ICorinthians15:1-4,ICorinthians11:23-26),thatshapedthecanonoftheNewTestament,andthatcontinuedtobeexpressedinthedoctrine,liturgy,andthepolityofearly,proto-orthodoxChristiancommunities.51
• DeepengagementwiththeChristianpastshouldbeaformativeelementofcontemporaryChristianspirituality.
• ContinuitywithhistoricliturgicalpatternsandwithhistoricformsofchurchgovernanceshouldalsobeformativeelementsofcontemporaryChristianspirituality.
51 TedA.Campbell,TheGospelinChristianTraditions(NewYork:OxfordUniversityPress,2000).
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• LivingasaChristianincontemporarycontextsrequiresacomplementaryinterplaybetweendeepengagementwithourpastaswellasdeepconnectiontoourcontemporarysituations.
Ireflect,further,thattheChurchofEnglandoffereditsconstituentsasenseofconnection
tothepastintheliteralplaceswheretheylivedeveryday,forexample,inthepresenceof
theparishchurchandthegravesofancestorsburiedthere.AnglicanismoutsideofEngland
isnotabletoofferthisparticularsenseofconnectednesstothepast(includingthe
Christianpast)ofaparticularplace,soitshouldbeperhapsafurthergoaloragendumof
oursocietytocultivatetheculturesandhistoriesofourownparticularplaces.52
ArationalforthecultivationofChristianholinessingroupsorganizedaround
accountabilitytoaruleoflifemightincludepointslikethefollowing:
• JesusutilizedavarietyofgroupsofvaryingsizesincludingsomesmallergroupsthroughwhichhecommunicatedandenactedthegoodnewsofthecomingofGod’sreign.
• Largedenominations(includingMethodistaswellasAnglicandenominations)havenotconsistentlyproventhemselvesabletoprovidelong-termstructurestonurtureChristiansinintimate,accountablecommunities.
• Reforminbehaviorsneedsthegraceorhelpofsmallgroupsofpeople,voluntarilychosenbyabeliever,whocanguidethemspiritually.
• ReforminbehaviorsmayalsoneedthegraceorassistanceofalargercommunitywhosharecommonviewsofChristianbeliefsandpracticestobecultivated.
RemainingQuestions
Manyquestionsremain.Perhapsthemostfundamentalformeissimplythe
questionwhetherthiskindofproposaldeservestheattentionandlaboritwouldtaketo
52 BeautyMaenzaniseofferedanexampleofthisinherplenaryaddresstotheOxfordInstitutein2013,
“ChristianWorshipintheAfricanContext,”inTedA.Campbell,ed.,WesleyanCommunitiesandtheWorldBeyondChristianity(Nashville:Wesley’sFounderyBooks,2018),45-99.
30
makesuchavisionarealitytoday.Thereareplentyofotherclaimantsonourtimeand
attention,plentyofneedsthattheworldandthechurchesshouldaddress.
JohnWesleydemonstratedthatacommunitycultivatingChristianholinessshould
beconstantly“doinggoodtoallmen,oftheabilitythatGodgiveth”(Galatians6:10as
Wesleyrenderedit),andthisethosmotivatedhimtoproduceforallpeople,Christianor
not,acompilationofmedicalremediesasgiveninEnglishfolktraditions,amorescientific
treatiseontheuseofelectricity,andaseriesofgrammarsfortheinstructionofchildren.53
ThatethosofengagementwiththeworldbeyondChristianitywasatthecenterofthelast
OxfordInstitute.OtherInstituteshaveshownthataWesleyanethoscanofferaliberating
messagetothepoortoday.54Idothinkitisworthwhile,then,toconsiderwhatvoluntary
formsWesleyanismmighttaketodaybeyonditsdenominationalforms,soIofferthese
thoughtsonthepossibilityofacontemporaryandvoluntaryAnglicanorcatholicformof
Wesleyanism.Andwhateverthevicissitudesofourchurches,wemustcontinuetobelieve
andtosingthatour“anchorholdswithintheveil”ofChrist’sholyself-offering.
[Draftof10/19/18]
53 InalettertoanunnamedcorrespondentpublishedintheLondonMagazine12December1760,John
WesleystatedthathismotivationforpublishingthePrimitivePhysickaswellashistreatiseonElectricitymadePlainandUsefulandaseriesofgrammarswassimplytheintentionof‘doinggoodtoallmen,oftheabilitythatGodgiveth’(hisversionofGalatians6:10);inTedA.Campbell,ed.,Letters(BicentennialEditionoftheWorksofJohnWesley;Nashville:AbingdonPress,2015),27:227.
54 The1977InstitutetookupthethemeofSanctificationandLiberation:cf.TheodoreM.Runyon,ed.,SanctificationandLiberation(Nashville:AbingdonPress,1981);cf.especiallytheeditor'sintroduction,9-48).Similarly,the1992Institutetookupthethemeof“GoodNewtothePoorintheWesleyanTradition”:cf.M.DouglasMeeks,ed.,ThePortionofthePoor:GoodNewstothePoorintheWesleyanTradition(Nashville:KingswoodBooks,1995).
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Appendix1:PinnedPostGivingBasicStancesonthe“EcumenicalWesleyanSociety”FacebookPage
Thefellowshipstandsfor:
• RenewaloftheecumenicalvisionofWesleyanchurchesbyengagementwithancientChristianconsensusinfaithandliturgy,withWesleyanandMethodisthistoricalmaterials,andwiththefruitsofFaithandOrderworkandliturgicalrenewal.
• ExplicitaffirmationofthefaithasexpressedintheApostles’andNiceneCreeds,andreceptionofthefaithofthefirstfourecumenicalcouncils(INicaea,IConstantinople,Ephesus,andChalcedon)understoodinthelightofecumenicalinterpretationsofthesecouncilsonthepartoftheCatholicChurch,EasternandOrientalOrthodoxchurches,andtheAssyrianChurchoftheEast.
• RenewalofconfessionalandliturgicallifeincludingweeklycelebrationoftheLord’sSupperandpreachinginaccordancewithancientandWesleyandoctrinalstandardsfollowingthepatternoftheRevisedCommonLectionary.
• RenewalofWesleyanformsofaccountablediscipleshipincludingpracticestaughtintheGeneralRulessuchasdailyprayer,weeklyfasting,thedisciplinedhearing,reading,andstudyofthescriptures,andtheobservanceoftheLord’sDayincommunitiesasagenuinedayofrest.
• Unityinourdenominationandwithotherchurcheswithouttheneedforplacingissuesrelatedtohomosexualpersonsatthehighestlevelofrequiredconsensus(statusconfessionis).
Ourfellowshipwilladvocateforthefollowing(itemsmarkedwithanasterisk[*]indicateimplementingpracticessofarasourowncommunitiesconsenttothesepractices):
• LocalengagementwithotherChristiancommunitiesseekinggreatervisibleunityofourchurches.
• WeeklycelebrationoftheLord’sSupperaccordingtohistoricandauthorizedliturgiesofourchurches.
• RegularuseoftheRevisedCommonLectionarytoguidepreachinginourcongregations.
• EcumenicalChristianformationincludingtheuseofecumenicallygroundedmaterialsforcatechesis,baptism,andprofessionofthefaith.
• Thepracticeofanointinginbaptismandinprayersforhealing.• thepracticeofdailyprayerfollowinghistoricandecumenicalChristiantraditions
fordailyprayer.• RenewedobservanceoftheLord’sDayasadayofgenuinerestinaChristian
communityincludingfeastingandpossiblyabstentionfromelectronicmedia.• FastingonFridayseachweekfrommorningthroughmid-afternooninkeeping
withhistoricChristianpractice.
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• UseofthesignofthecrossatthereverentinvocationofthethreePersonsofthedivineTrinityincludinginthecreeds,intheactofbaptism,andintheeucharisticprayer.
Thefellowshipwill:
• carryonavigorous,honestconversationviacontemporarymediaabouttheneedforecumenicalrenewalinWesleyanchurches,
• meetinoccasionalnationalorinternationalgatheringsforcommonworship,discipline,anddiscussion;
• meetinlocalgatheringswithUnitedMethodistsandotherChristianswhosharetheecumenicalvisionwetreasure;
• holdeachotheraccountableforaWesleyandisciplineasawayofpursuingChristianholinesssimilartotheGeneralRulesbutadaptedtothechallengesthatChristiansfacetoday.
• developstructuresforbroaderconsensuswithinourecclesialfellowshipandfordialoguewithothersintheUMCandinotherdenominations.
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Appendix2:Proposed“CatholicWesleyanCovenant”
0.1Inthebaptismalcovenant,Christiansrenounceevil,confesstheirfaithinChrist,promisetoengageingoodworks,andpledgethattheywillavailthemselvesofthemeansofgrace.Thefollowingcovenantisourwayoffulfillingtheserenunciationsandpromises.ConfessingourfaithinChristandourowninabilitytodoanygoodapartfromgrace,wecovenanttogethertodothefollowing.1.0First,wewillavoidevilandoccasionsofcausingharmtoothers,consistentwithourrenunciationofsin.Inparticular,
1.1WewillguardourspeechandwritingsothatinourpublicdiscourseweavoidspeakingorwritingirreverentlyinreferencetoGod,speakingorwritinginwaysthatstereotypegroupsofpeople,andwewillspeakandwriteasifthoseofwhomwespeakorwritearepresenttous.1.2Wewillavoidorpracticetemperanceintheuseofanysubstancesthatcreatedependencies,andwewillfostercommunitiesthatenablepersonstoovercomedependencies.1.3Wewillseektoeliminateandavoidunsecureddebt,andwillfostercommunitiesthatseekdebt-freelifestyles.
2.0Second,wewilldogood,consistentwithourbaptismalpromises.Inparticular,
2.1Wewilltakecareofourbodiesbyregularexerciseanddietarypracticesguidedbymedicalinsights.2.2Wewillparticipateinconcretewaysofservingthepoorface-to-faceinourowncommunitiesorwiderareas.2.3Wewillalsoparticipateinwaysofalleviatinghumansufferingandimprovinghumanlifebyactiveengagementwithadvocacygroups,non-profitandnon-governmentalorganizations,andothergroupsthatseektheseends.
3.0Third,wewillavailourselvesofthemeansofgrace,consistentwithourbaptismalpromises.Inparticular,
3.1Wewillattendworshipweekly,normallyincludingweeklyparticipationintheLord’sSupper,andwewillfostercommunitiesinwhichtheLord’sSupperiscelebratedatleastweekly.3.2Wewillobserveadayofgenuine,simpleenjoymentincommunities,freeofregularwork,andwewillfostercommunitiesthatencouragethepracticeof
34
observingadayofrestincommunities,consistentwithhistoricChristianobservanceoftheLord’sDay.3.3WewillfastasweareableonWednesdaysorFridaysfromsunrisetomidafternoon,takingwater,andobservingthesetimesasperiodsofreflectiononourhungerforGodandforGod’srighteousness.3.4WewillprayandreadtheHolyScripturesdevotionallyonadailybasisinapatternthatfostersconsistentexposuretothebreadthoftheScripturesandtoChristiantraditionsofdailyworship.3.5Wewillmeetweeklywithagroupwhowillholdeachofusaccountableforthepromisesmadeinthiscovenant,fosteringthesecommunitiesasmeansofgraceforus.
4.0Inadditiontothesepromisesmadetogetherwithmygroup,Ialsoaskthegrouptoholdmepersonallyaccountableforthefollowingpromise(s)forthespecifiedperiod(s):Promise: Period:5.0TheseareoursolemnpromisesbeforeGodandeachother.Godhelpmetokeepthem.______________________________________ ______________________________Name Date
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