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).

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).

29

• 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).

31

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.

32

• UseofthesignofthecrossatthereverentinvocationofthethreePersonsofthedivineTrinityincludinginthecreeds,intheactofbaptism,andintheeucharisticprayer.

Thefellowshipwill:

• carryonavigorous,honestconversationviacontemporarymediaabouttheneedforecumenicalrenewalinWesleyanchurches,

• meetinoccasionalnationalorinternationalgatheringsforcommonworship,discipline,anddiscussion;

• meetinlocalgatheringswithUnitedMethodistsandotherChristianswhosharetheecumenicalvisionwetreasure;

• holdeachotheraccountableforaWesleyandisciplineasawayofpursuingChristianholinesssimilartotheGeneralRulesbutadaptedtothechallengesthatChristiansfacetoday.

• developstructuresforbroaderconsensuswithinourecclesialfellowshipandfordialoguewithothersintheUMCandinotherdenominations.

33

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