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1 Towards an Anglican Wesleyanism Today A Paper Offered in the Ecumenical Studies Group, Oxford Institute of Methodist Theological Studies, Pembroke College, Oxford, August 2018 by Ted A. Campbell, Perkins School of Theology, Southern Methodist University Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec (Hebrews 6:19-20 AV/KJV). When darkness veils his lovely face, I rest on his unchanging grace. In every high and stormy gale, my anchor holds within the veil (Edward R. Mote, 1834). 1 For those of us in The United Methodist Church, the last few years have felt like a “high and stormy gale.” Most obviously, divisions within the denomination over issues of whether “self-avowed and practicing homosexuals” should be ordained or appointed and whether clergy can perform marriages or unions of same-sex couples have led to calling a special general conference to be held in February 2019 to deal solely with these issues. 2 1 Cited from United Methodist Church, The United Methodist Hymnal: Book of United Methodist Worship (Nashville: United Methodist Publishing House, 1989), no. 368. 2 United Methodist Church, The Book of Discipline of The United Methodist Church 2016 (Nashville: United Methodist Publishing House, 2016), ¶ 161G (p. 113), ¶ 304.3 (p. 226), ¶ 341.6 (p. 278), and ¶ 2702.1 (p. 788).

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Page 1: Towards an Anglican Wesleyanism Today

1

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).

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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

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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).

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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

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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.

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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.

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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).

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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.

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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.

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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.

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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.

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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.

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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.

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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.”

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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.

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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

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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.

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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).

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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.

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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.

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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.

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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.

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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).

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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

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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.

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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.

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• 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.

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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.

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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

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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