exploring john wesley’s theology instructors guide

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Faculty Guide

E x p l o r i n gJo h n W e sl e y s Th e o l o g y

Clergy DevelopmentChurch of the Nazarene

Kansas City, Missouri816-333-7000 ext. 2468; 800-306-7651 (USA)

2002


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Copyright 2002 Nazarene Publishing House, Kansas City, MO USA. Created by Church of the NazareneClergy Development, Kansas City, MO USA. All rights reserved.

All scripture quotations are from the Holy Bible, New I nternational Version (NIV). Copyright 1973, 1978,1984 by the International Bible Society. Used by permission of Zondervan Publishing House. All rightsreserved.

NASB: From the American Standard Bible (NASB), copyright the Lockman Foundation 1960, 1962, 1963,1968, 1971, 1972, 973, 1977, 1995. Used by permission.

NRSV: From the New Revised Standard Version of the Bible, copyright 1989 by the Division of ChristianEducation of the National Council of Churches of Christ in the U.S.A. Used by permission. All rights reserved.

N o t i c e t o e d u c at i o n a l p r o v i d e r s :This is a contract. By using these materials you accept all the terms and conditions of this Agreement. ThisAgreement covers all Faculty Guides, Student Guides and instructional resources included in this Module.

Upon your acceptance of this Agreement, Clergy Development grants to you a nonexclusive license to usethese curricular materials provided that you agree to the following:1. Use of the Modules.

You may distribute this Module in electronic form to students or other educational providers. You may make and distribute electronic or paper copies to students for the purpose of instruction,

as long as each copy contains this Agreement and the same copyright and other proprietary noticespertaining to the Module. If you download the Module from the Internet or similar online source,you must include the Clergy Development copyright notice for the Module with any onlinedistribution and on any media you distribute that includes the Module.

You may translate, adapt and/or modify the examples and instructional resources for the purposeof making the instruction culturally relevant to your students. However, you must agree that youwill not sell these modified materials without express, written permission from ClergyDevelopment.

2. Copyright. The Module is owned by Clergy Development and is protected by United States CopyrightLaw and International Treaty provisions. Except as stated above, this Agreement does not grant youany intellectual property rights in the Module.

3. Restrictions.

You may not sell copies of this Module in any form except to recover the minimum reproductioncost of electronic media or photocopy expense. You may not modify the wording or original intent of the Module for commercial use.

4. Unpublished rights reserved under the copyright laws of the United States.

Clergy DevelopmentChurch of the Nazarene6401 The PaseoKansas City, MO 64131USA

The M o d u l a r Co u r se o f S t u d y is an outcome-based curriculum designed to implement the educationalparadigm defined by the Breckenridge Consultations. Clergy Development is responsible for maintaining anddistributing the Modular Course of Study for the Church of the Nazarene.

M e m b e r s o f t h e d e v e l o p m e n t c o m m i t t e e for the Modular Course of Study wereMichael W. Vail, Ph.D., Series Curriculum EditorRon Blake, Director, Clergy DevelopmentJerry D. Lambert, Commissioner, International Board of EducationAl Truesdale, Ph.D., Nazarene Theological Seminary (retired)Robert L. Woodruff, Ph.D., World Mission Educational CoordinatorDavid Busic, Pastor, Central Church of the Nazarene, Lenexa, KSMichael W. Stipp, Clergy Development

S er i es Fo rew o rd written by Al TruesdaleJo u rn a l i n g Essay written by Rick RydingP r i n ci p a l c o n t r i b u t o r s for each module are listed in specific Faculty Guides.


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Ser i es Forew ord

A Vi s i o n f o r Ch r i s t i a n Mi n i s t r y : C l e rg y Ed u c a t i o ni n t h e Ch u r c h o f t h e N a z a r e n e

The chief purpose of all personsindeed, all of thecreationis to worship, love, and serve God. God hasmade himself known in His deeds of creation andredemption. As the Redeemer, God has called intoexistence a people, the Church, who embody,celebrate, and declare His name and His ways. The lifeof God with His people and the world constitutes theStory of God. That story is recorded principally in theOld and New Testaments, and continues to be told bythe resurrected Christ who lives and reigns as Head of His Church. The Church lives to declare the wholeStory of God. This it does in many waysin the lives of its members who are even now being transformed byChrist, through preaching, the sacraments, in oraltestimony, and in mission. All members of the Body of Christ are called to exercise a ministry of witness andservice. No one is excluded.

In Gods own wisdom He calls some persons to fulfillthe ministry of proclaiming the gospel and caring forGods people in a form that is referred to as theordained ministry. God is the initial actor in this call,not humans. In the Church of the Nazarene we believe

that God calls and that persons respond. They do notelect the Christian ministry. All persons whom Godcalls to the ordained ministry continue to be amazedthat He would call them. They should continue to behumbled and amazed by Gods call. The Manual of theChurch of the Nazarene states, we recognize and holdthat the Head of the Church calls some men andwomen to the more official and public work of theministry. It adds, The church, illuminated by the HolySpirit, will recognize the Lords call ( Manual, Church of the Nazarene, paragraph 400).

An ordained Christian minister has as his or her chief

responsibility to declare in many ways the whole Storyof God as fulfilled in Jesus of Nazareth. His or hercharge is to tend the flock of God . . . not undercompulsion, but willingly, not for sordid gain buteagerly. Do not lord it over those in your charge, butbe examples to the flock (1 Pet 5:2-3, NRSV). Theminister fulfills this charge under the supervision of Christ, the chief Shepherd (1 Pet 5:4). Such ministrycan be fulfilled only after a period of careful


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preparation. Indeed, given the ever-changing demandsplaced upon the minister, preparation never ceases.

A person who enters the Christian ministry becomes ina distinct sense a steward of the gospel of God (Titus1:7). A steward is one who is entrusted to care for

what belongs to another. A steward may be one whotakes care of another person or who manages theproperty of someone else. All Christians are stewardsof the grace of God. But in addition, in a peculiar sensea Christian minister is a steward of the mystery of God, which is Christ, the Redeemer, the Messiah of God. In all faithfulness, the minister is called to makeknown with boldness the mystery of the gospel (Eph6:19, NRSV). Like Paul, he or she must faithfullypreach the boundless riches of Christ, and to makeeveryone see what is the plan of the mystery hiddenfor ages in God who created all things; so that throughthe church the wisdom of God in its rich variety mightnow be made known to the rulers and authorities inthe heavenly places (Eph 3:8-10, NRSV).

In fulfilling this commission, there is plenty of room fordiligence and alertness, but no room for laziness orprivilege (Titus 1:5-9). Good stewards recognize thatthey are stewards only, not the owners, and that theywill give an account of their stewardship to the master.Faithfulness to ones charge and to the Lord whoissued it is the stewards principal passion. Whenproperly understood, the Christian ministry shouldnever be thought of as a job. It is ministryuniquely

Christian ministry. No higher responsibility or joy canbe known than to become a steward of the Story of God in Christs Church. The person who embracesGods call to the ordained ministry will stand in thecompany of the apostles, the Early Fathers of theChurch, the Reformers of the Middle Ages, theProtestant Reformers, and many persons around theworld today who joyfully serve as stewards of thegospel of God.

Obviously, one who does not recognize, or whounderstands but rejects, just how complete andinclusive a ministers stewardship must be should notstart down the path that leads to ordination. In apeculiar sense, a Christian minister must in all respectsmodel the gospel of God. He or she is to shun thelove of money. Instead, the minister must pursuerighteousness, godliness, faith, love, endurance,gentleness. He or she must fight the good fight of thefaith and take hold of the eternal life, to which youwere called (1 Tim 6:11-12, NRSV).


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Hence, the Church of the Nazarene believes that theminister of Christ is to be in all things a pattern to theflockin punctuality, discretion, diligence,earnestness; in purity, understanding, patience andkindness; in the Holy Spirit and in sincere love; intruthful speech and in the power of God; with weapons

of righteousness in the right hand and in the left (2Cor 6:6-7) ( Manual , Church of the Nazarene,paragraph 401.1). The minister of Christ must beabove reproach as God's steward, not self-willed, notquick-tempered, not addicted to wine, not pugnacious,not fond of sordid gain, 8but hospitable, loving what isgood, sensible, just, devout, self-controlled, 9 holdingfast the faithful word which is in accordance with theteaching...able both to exhort in sound doctrine and torefute those who contradict. (Titus 1:7-9, NASB).

In order to be a good steward of Gods Story one must,among other things, give oneself to careful andsystematic study, both before and after ordination.This will occur not because he or she is forced to do so,but out of a love for God and His people, the world thatHe is working to redeem, and out of an inescapablesense of responsibility. It cannot be too stronglyemphasized that the attitude one brings to preparationfor the ministry reveals much about what he or shethinks of God, the gospel, and Christs Church. TheGod who became incarnate in Jesus and who made away of salvation for all gave His very best in the life,death, and resurrection of His Son. In order to be agood steward, a Christian minister must respond in

kind. Jesus told numerous parables about stewardswho did not recognize the importance of what hadbeen entrusted to them (Mt 21:33-44; 25:14-30; Mk13:34-37; Lk 12:35-40; 19:11-27; 20:9-18).

Preparationones education in all its dimensionsforministry in Christs Church should be pursued in fulllight of the responsibility before God and His peoplethat the ministry involves. This requires that one takeadvantage of the best educational resources at his orher disposal.

The Church of the Nazarene recognizes how large isthe responsibility associated with the ordainedChristian ministry and accepts it fully. Part of the waywe recognize our responsibility before God is seen inthe requirements we make for ordination and thepractice of ministry. We believe that the call to andpractice of Christian ministry is a gift, not a right orprivilege. We believe that God holds a minister to thehighest of religious, moral, personal, and professionalstandards. We are not reluctant to expect that those


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standards be observed from the time of ones call untilhis or her death. We believe that Christian ministryshould first be a form of worship. The practice of ministry is both an offering to God and a service to HisChurch. By the miracle of grace, the work of theministry can become a means of grace for Gods people

(Rom 12:1-3). Ones education for ministry is also aform of worship.

The modules that comprise the Course of Study thatmay lead a person to candidacy for ordination havebeen carefully designed to prepare one for the kind of ministry we have described. Their common purpose isto provide a holistic preparation for entrance into theordained Christian ministry. They reflect the Churchswisdom, experience, and responsibility before God. Themodules show how highly the Church of the Nazareneregards the gospel, the people of God, the world forwhich Christ gave His life, and Christian ministry.Completing the modules will normally take three orfour years. But no one should feel pressured to meetthis schedule.

The careful study for which the modules call shouldshow that before God and His Church one accepts thestewardly responsibility associated with ordainedministry.


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C o n t e n t sSeries Foreword ................................................... iiiIntroduction....................................................... viii

Lesson 1: Wesleys Theological BiographyEpworthto Aldersgate .................................... 1-1

Lesson 2: Wesleys Theological BiographyAldersgateto Wesleys Death .............................. 2-1

Lesson 3: Wesleys Theological Sources............... 3-1Lesson 4: Epistemology and Revelation............... 4-1Lesson 5: The QuadrilateralScripture and Tradition

....................................................... 5-1Lesson 6: The Quadrilateral Experience and Reason

....................................................... 6-1Lesson 7: The Creative Triune God ..................... 7-1Lesson 8: The Person of Christ and the Person of the

Spirit ............................................... 8-1Lesson 9: Humanity and Sin .............................. 9-1Lesson 10: The Way of Salvation, Part 1 ..............10-1Lesson 11: The Way of Salvation, Part 2 ..............11-1Lesson 12: Means of Grace and Sacraments .........12-1Lesson 13: Last Things......................................13-1Lesson 14: Life in the Christian Community ..........14-1Lesson 15: Life in the World ...............................15-1

Resources ...............(contained in the Student Guide)


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I n t r o d u c t i o n

I n t e n d e d Us e o f Th i s Fa c u l t y Gu i d e

This faculty guide serves as an instructors guide forteaching principles of Explor ing John Wesleys Theology to adult learners who are preparing for ordination inthe Church of the Nazarene. The content is based onintended outcomes defined through the collaborativeprocess conducted at Breckenridge, CO, USA, between1990 and 1997. The materials prepare the pastor-teacher to present the topic by providing backgroundreading, lesson plans, lectures, instructions to theteacher, and teaching resources for each class session.In many lessons complete lectures, questions forguided discussions, and defined learning activities areprovided.

The pastor-teacher who will lead this module shouldhold a masters degree. Ideally, the pastor-teachershould have participated as a student in a moduleusing this material prior to teaching the material toothers. This faculty guide assumes that the pastor-teacher has some basic understanding of John Wesleyslife and theology.

It is further assumed that learners participating in amodule using this material will be high school

graduates and be adult learners beyond the traditionalcollege age. Learners are assumed to be motivated tolearn, and to have adult life-experiences. No priorcollege classroom experience is assumed on the part of the learners.


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A c k n o w l e d g m e n t s

Every module is the accumulation of effort by manypeople. Someone writes the original manuscript, othersoffer suggestions to strengthen the content and makethe material more easily understood, and finally aneditor formats the module for publication. This moduleis not different. Many people have contributed to thismodule. Every effort has been made to accuratelyrepresent the original intent of the principalcontributors.

Pr i n c i p a l Co n t r i b u t o rThe principal contributor for this module is Dr. DianeLeclerc. Dr. Leclerc is professor of Historical Theologyand Homiletics at Northwest Nazarene Universitywhere she has taught since 1998. She is an ordainedclergy in the Church of the Nazarene and has pastoredtwo congregations, in Maine and in Idaho. She receivedthe Bachelor of Arts in Religion from Eastern NazareneCollege, the Master of Divinity degree from NazareneTheological Seminary, and both her Master of Philosophy and Doctor of Philosophy degrees fromDrew University.

She has published articles in the Wesleyan Theological Journal and has contributed to two books, includingHeart Religion in the Methodist Tradition and Related Movements. Her full-length book, Singleness of Heart:

Gender, Sin, and Holiness in Historical Perspective, won the Wesleyan Theological Society Book of the YearAward in 2002. Leclerc is an active member of theWesleyan Theological Society and the Wesleyan-Holiness Women Clergy Association. She resides inNampa, ID, with her husband and son.

Re s p o n d e rEach module was reviewed by at least one contentspecialist to insure that the content did not represent asingle, narrow view or opinion. The responder providedsuggestions that the principal contributor couldintegrate into this module.

The responder for this module is Rev. Clair MacMillan.Clair MacMillan grew up in a Nazarene parsonage inOttawa, Ontario, Canada, the son of Rev. Kenneth andMyrtle MacMillan. A graduate of Olivet NazareneUniversity (B.A. in Religion 1970; M.A. in Theology,1987), he has continued his education at Mount AllisonUniversity, pursuing a number of courses and researchprojects in Sociology and Social Anthropology.


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Over the past two decades Clair has been activelyinvolved in reforming the clergy preparation process inCanada. As a member of the Canadian National Boards

Gales Commission on the Ministry, he contributedseveral monographs, including An Alternate Path tothe Ministry, The Guide to Ministerial Preparation in

Canada, The Nazarene Experience in Canada, and The Differentiation of Religion and Theology. He isthe primary author of the SourceBook for Ministerial Prepar ation Canada.

Clair has been a Nazarene pastor for 32 years andcurrently serves as the chairman of the National Board,Church of the Nazarene Canada. He and his wife,Donna, live in Moncton, New Brunswick, Canada.

Revi s ion Hi s to r ySecond Quart er 2005 , Revision 4, the current version, Text was edited for gender inclusivenessFirst Quarter 2004, Revision 3, Module title changed from The Theology of John

Wesley to Explor ing John Wesleys Theology Fourth Quarter 2003. Revision 2, copyright transferred to Nazarene Publishing

House.Fourth Quarter 2002 . Revision 1, the Lesson Overview, Introduction, Body, Close

format was established.

A b o u t Th i s M o d u l eThe Church of the Nazarene is a Wesleyan-holiness church. By this designation, we affirm that thetheology of John Wesley undergirds and informs bothour theological conclusions and our theological method.While Wesley should be seen as a mentor, not guru (as once expressed by Mildred Bangs Wynkoop), it iscrucial to our denominational identity that we teach,preach, and minister as Wesleyans. Wesleyan-holiness also designates that we put holiness as thehermeneutic for interpreting Wesleys life and thought,and recognize that the holiness movement of the 19thcenturyout of which the Church of the Nazarene wasformedwas an attempt to remain faithful to Wesleysemphasis on the way of salvation. Wesley definedsalvation as more than a moment in time: it includesthe lifelong process of inward and outward holiness, aswell as the paramount experiences of new birth andsanctification.


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Our understanding of holiness should never bedivorced from Wesleys theology more broadly defined.This is crucial as we move into the 21st century, whena fundamentalist absolutism on the one hand orreligious relativism on the other seem to be the onlyoptions. Holiness of heart and life is important to

every generation. It is extremely important that thosepreparing for ordained ministry in the Church of theNazarene catch, hold, and utilize the dynamism of theWesleyan theological paradigm. This course is designedwith the future denominational identity of Nazarenesfirmly in mind.

To understand Wesleys theology, two major influencesmust be acknowledged: Wesleys life story andWesleys theological sources. The course will examinethe life of Wesley in historical contextBritain in the18th century. It will also examine Wesleys dependenceupon and creative appropriation of certain theologicaltraditions. Wesley was greatly influenced by the EarlyChurch (primarily Ante-Nicene and Eastern sources),by Catholic mysticism (of the middle ages), by theProtestant Reformation (James Arminius reaction to itand the Moravian appropriation of it), and byAnglicanism (that followed the ElizabethanSettlement).

To understand Wesleys theological conclusions, it isvital to understand Wesleys theological methodology.The Wesleyan quadrilateral (as it has been termed)holds to the primacy of Scripture. Indeed Wesley was a

man of one book. And yet, Wesley believed that theScriptures should be interpreted dynamically: Scripture has been interpreted by traditiona

history of interpretation that requires some fidelity. It witnesses to an experience of Christ and the

Christian gospel that is dynamic and communal incharacter.

It should be understood, organized, and effectivelycommunicated through the aid of reason.

The end goal of the quadrilateral method not only istheological/doctrinal in nature but also informs directlyspiritual formationa fact that again places a responseto grace at the very center of Wesleys entire system. The methodology of Wesley as well as his dogmainforms a Wesleyan worldview today. This worldviewinterprets life, ministry, and relationships through adistinctly Wesleyan lens. This lens will be contrasted toother views and other traditions, most specifically theCalvinist paradigm.

The course will address each systematic category inturn, noting both Wesleys fidelity to tradition and his


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OUTCOME STATEMENTS

To interpret John Wesleys thought and discoverways in which it can inform 21st-centurytheological agenda for the Church of the Nazarene

To effectively apply the methods of Wesley for

pursuing personal and social holiness To apply appropriate Wesleyan theological

principles to cultures other than ones own To incorporate the Wesleyan approaches to

personal spiritual formation for ones ownenrichment

To understand the life of John Wesley in historicalcontext

To understand Wesleys theological methodology(function of the Wesleyan quadrilateral)

To understand and articulate a Wesleyan view of the triune God and the primacy of the doctrine of soteriology

To apply a Wesleyan worldview to ones life,ministry, relationships, and vocation

Sug ges t ed Mee t in g Schedu le

The module lessons are designed to last 90 minuteseach. Each lesson is complete in itself with an opening,a middle, and a closing. They are sequential. Eachlesson assumes the learners have mastered materialpresented in previous lessons. The lessons can begrouped in a variety of ways to accommodate theschedules of your learners.

When lessons are taught in the same meeting,instructors will need to adjust homework assignmentsbecause participants will not have time betweenlessons to prepare homework. It is very important forthe instructor to always be looking ahead and planningfor upcoming lessons.

Here are three suggestions (out of many) for ways thatthe meetings can be organized.

1. Resident campus. The class can meet two days a

week for 90 minutes. Present one lesson permeeting time. Total time: 8 weeks.

2. Extension education. The class can meet one day(or evening) each week for 3 to 3 hours. Presenttwo lessons per meeting with a break periodbetween lessons. Participants will need to travel toa centralized location for meetings, so make itworth their time. Total time: 8 weeks.


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your students to work in groups.These kinds of activities keep the participants actively involved in the learning process. Learning is a team activity.

answered or discussed by the students are in italictype.

A t w o - co l u m n f o r m a t w a s ch o se n f o r t h e f a c u l t yg u i d e . The right-hand column contains the content of

lectures, descriptions of activities, and questions tokeep students involved. The left-hand column is to givesuggested instructions to you, the teacher. It alsocontains examples you can use to illustrate concepts inthe lectures. Whenever possible you should useexamples from your own experience and from yourstudents real-life context.

Large white space has been left in the left column toallow you to write notes and personalize the facultyguide.

T h e f a c u l t y g u i d e h a s t h r e e m a j o r c o m p o n e n t s : the Faculty Guide Introduction, the Lesson Plans, andthe Teaching Resources. The Introduction and LessonPlans are in this document and the Resources arecontained in the companion student guide. You arereading the Faculty Guide Introduction now. It providesa teaching philosophy for adult learners, backgroundinformation for organizing the module, and ideas aboutconducting the lessons.

Ea c h s ec t i o n o f t h e f a c u l t y g u i d e i s n u m b e r e d with a two-part page number. Page 5 of Lesson 3would be numbered 3-5. The first number is the

lesson number and the second is the page numberwithin the lesson.

Th e Le s so n P l a n s a r e co m p l e t e i n t h e m s e l v e s . They contain an Overview, Introduction, Body, andClose. The Lesson Overview provides you with aplanning tool for preparing and conducting each lesson.

The three lesson elements follow a model presented byMichael Berger from Vanderbilt University. The key tothe model is the Motivator and Punctuate the Finish.These two elements bracket the entire lesson just likecapitalizing the first letter of a sentence and placing apunctuation mark at the end. The Motivator shouldgrab the learners attention and Punctuate the Finishshould seal the main idea of the lesson.

The Lesson I ntr oduction should get participants attention, orient them to the place this lesson holds inthe overall module, define the intended objectives, andprepare them for the learning activities.


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The Lesson Body is the core message of the lesson.The key is to keep the learners actively involved. Evenin lectures, ask questions that prompt learners to thinkabout the content not just hear the lecture.The following chart shows a continuum of learnerinvolvement in different teaching methods. Lecture

requires the least learner involvement, andindependent study requires the most learnerinvolvement.

A variety of learning activities are used to present

information and allow learners to experiment with theirnew knowledge. Each individual has a set of preferredmethods of learning and he or she has different life-experiences that can color or filter what he or sheactually learns. A variety of learning activities helpadults adapt to the learning taskby hearing, bydoing, by reading, by discussing, or by combinations of these. The learners should have opportunities to testand clarify their new learning by talking with theinstructor and other participants, and applying newknowledge in real or contrived situations as soon aspossible.

The Lesson Close provides a time for answeringquestions, reviewing the information, connecting thislesson to future lessons, making assignments, andpunctuating the finish. The close does not provide anynew information but gives a sense of closure to thelesson.

H o m e w o r k a s si g n m e n t s are important learningactivities. They provide the student with an opportunity

Lecture Demonstration Instrumentation Role-play IndependentStudy

Indirect Case MindPresentations Studies Pictures Simulation

METHODS CONTI NUUM

DIDACTIC(External to Learner)

EXPERIENTIAL(Internal to Learner)

Low Involvement High Involvement


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to synthesize classroom learning. Working on theseassignments also extends the learning experiencebeyond the time constraints of class time.The studentespecially the adult studentneedsfrequent and timely feedback about his or her learning.While interaction with other students helps the learner

refine what he or she is learning, feedback from theinstructor is also critical to the quality of his or herlearning and ultimately to his or her persistence in theCourse of Study.

It is your responsibility as the instructor for thismodule to provide students with timely responses tohomework assignments in order to enhance thelearning process. Reviewing and responding tohomework will also provide you with criticalinformation about what your students are learning andhow well the teaching-learning process is succeeding.

Since these modules are preparing the learner forordination rather than leading to a university degree, aletter grade may not be appropriate. Your response tothe learners assignments should be thoughtful and inmost cases it should be written. Its purpose will alwaysbe to refine and enhance the learning of the student.

Te ac h i n g Re so u r c e s are reproduced in the studentguide. Each resource sheet is numbered for the lessonin which the resource is first used. The first resourcepage for Lesson 2 is numbered 2-1.

You must determine how each resource will be used inyour context. If an overhead projector is available,then transparencies can be made by replacing thepaper in your photocopy machine with specialtransparency material.

The student guide for this module contains the seriesforeword, acknowledgments, syllabus, copies of allresources, lesson objectives, and assignments. A copyof the student guide should be made available to eachstudent.

Re c om m e n d a t i o n s f o r p r i n t i n g . You may print thisfaculty guide if desired. The introduction and lessonplan segments are formatted for printing on both sidesof the paper.

The student guide should be printed on one side. Thismakes it possible for use as transparencies and insome cases students may need to turn in or use pagesas part of homework assignments.


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A H i d d e n A g e n d a

H i d d e n c u r r i c u l u m i s su e s . . . b e ca u s e t h e w a y w et e a c h t e a c h e s

In each session, there are certain methodological andenvironmental things to consider.

Fi r s t , consider the classroom arrangement. Wheneverpossible, the room should be arranged to encourage asense of community. The group should sit either in acircle or around a table. If the group is very large,chairs can be arranged for easily moving into clustersfor discussion.

Second , consider how you present yourself as teacher.Standing behind a lectern with your students facing

you in rows says that you are above the students andhave something to give them (although in a very largegroup this standing to teach may be unavoidable).Sitting as part of the circle makes the teacher a co-learner at the same level as the students. Speaknaturally. Pay close attention to your students, andvalue the things they share. Learn their names.Encourage participation. Remember that you aremodeling for them, and the way you teach will teachthem far more than the words you say.

T h i r d , invite the Holy Spirits presence in theclassroom. Do this each time the class meets.

F o u r t h , the sharing of stories activity does more thanhelp the students begin to reflect on their ownChristian experiences. It is a way to build communitybetween the students. This is more than an exercise tobe checked off. It is vital to set the tone of yourintentional community.

When meeting times exceed 90 minutes, consideradding break times. The break between segments is animportant time for community building. Remainavailable to the students during this time. Consider

offering coffee or tea during this time as a way toencourage fellowship.

Jo u r n a l i n g : T h e K ey t o Sp i r i t u a l Fo r m a t i o n

Journaling is a major assignment of each module in theMinisterial Preparation Course of Study. It is theintegrating element that helps you draw spiritual


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meaning and ministerial application from the content of each module whether the module concentrates oncontent, competency, character, or context. It ensuresthat the Be component of Be, Know, and Do ispresent in every module in which you participate. Whatis journaling and how can it be meaningfully

accomplished?

The Syllabus contains this explanation of journaling.Journaling provides the spiritual formation component for the module and is an integral part of the learning experience.

Have students read t he journaling section during the Syllabus review in Lesson 1 and emphasize that

j ou rnaling is an assign m ent for each lesson in the module.

When giving assignments in each lesson, assign journal writing each time the group meets.

J o u r n a l i n g : A To o l f o r Pe r s o n a l Re f l e ct i o n a n dI n t e g r a t i o n

Participating in the Course of Study is the heart of yourpreparation for ministry. To complete each module youwill be required to listen to lectures, read severalbooks, participate in discussions, and write papers.Content mastery is the goal.

An equally important part of ministerial preparation isspiritual formation. Some might choose to call spiritualformation devotions, while others might refer to it asgrowth in grace. Whichever title you place on theprocess, it is the intentional cultivation of yourrelationship with God. The module work will be helpfulin adding to your knowledge, your skills, and yourability to do ministry. The spiritual formation work willweave all you learn into the fabric of your being,allowing your education to flow freely from your headto your heart to those you serve.

Although there are many spiritual disciplines to helpyou cultivate your relationship with God, journaling is

the critical skill that ties them all together. Journalingsimply means keeping a record of your experiencesand the insights you have gained along the way. It is adiscipline because it does require a good deal of workto faithfully spend time daily in your journal. Manypeople confess that this is a practice they tend to pushaside when pressed by their many otherresponsibilities. Even five minutes a day spent

journaling can make a major difference in youreducation and your spiritual development. Let meexplain.

Consider journaling time spent with your best friend.Onto the pages of a journal you will pour out yourcandid responses to the events of the day, the insightsyou gained from class, a quote gleaned from a book,and an ah-ha that came to you as two ideasconnected. This is not the same as keeping a diary,since a diary seems to be a chronicle of events withoutthe personal dialogue. The journal is the repository forall of your thoughts, reactions, prayers, insights,visions, and plans. Though some people like to keep


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complex journals with sections for each type of reflection, others find a simple running commentarymore helpful. In either case, record the date and thelocation at the beginning of every journal entry. It willhelp you when it comes time to review your thoughts.

It is important to chat briefly about the logistics of journaling. All you will need is a pen and paper tobegin. Some folks prefer loose-leaf paper that can beplaced in a three-ring binder, others like spiral-boundnotebooks, while others enjoy using compositionbooks. Whichever style you choose, it is important todevelop a pattern that works for you.

Establishing a time and a place for writing in your journal is essential. If there is no space etched out for journaling, it will not happen with the regularityneeded to make it valuable. It seems natural to spendtime journaling after the day is over and you can siftthrough all that has transpired. Yet, familycommitments, evening activities, and fatigue militateagainst this time slot. Morning offers anotherpossibility. Sleep filters much of the previous daysexperiences, and processes deep insights, that can berecorded first thing in the morning. In conjunction withdevotions, journaling enables you to begin to weaveyour experiences with the Word, and also with modulematerial that has been steeping on the back burner of your mind. You will probably find that carrying your

journal will allow you to jot down ideas that come toyou at odd times throughout the day.

It seems we have been suggesting that journaling is ahandwritten exercise. Some may be wondering aboutdoing their work on a computer. Traditionally, there isa special bond between hand, pen, and paper. It ismore personal, direct, aesthetic. And it is flexible,portable, and available.

With regular use, your journal is the repository of your journey. As important as it is to make daily entries, itis equally important to review your work. Read overeach weeks record at the end of the week. Make asummary statement and note movements of the Holy

Spirit or your own growth. Do a monthly review of your journal every 30 days. This might best be done on ahalf-day retreat where you can prayerfully focus onyour thoughts in solitude and silence. As you do this,you will begin to see the accumulated value of theWord, your module work, and your experience inministry all coming together in ways you had notconsidered possible. This is integrationweavingtogether faith development and learning. Integration


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moves information from your head to your heart sothat ministry is a matter of being rather than doing.Journaling will help you answer the central question of education: Why do I do what I do when I do it?

Journaling really is the linchpin in ministerial

preparation. Your journal is the chronicle of your journey into spiritual maturity as well as contentmastery. These volumes will hold the rich insights thatwill pull your education together. A journal is the toolfor integration. May you treasure the journalingprocess!

B i b l i o g r a p h y

Bassett, Paul M. Exploring Christian Holiness: The Historical Development , Volume 2. Kansas City:

Beacon Hill Press of Kansas City, 1985.

Campbell, Ted. John Wesleys Conception s and Uses of Christian Antiquity. Nashville: Kingswood/AbingdonPress, 1984.

Chilcote, Paul Wesley. John Wesley and the Women Preachers of Early Methodism. Lanham, MD:Scarecrow Press, 1984. Ann Arbor, MI: UniversityMicrofilms International, 1987.

Dunning, H. Ray. Grace, Faith , and Holiness: AWesleyan Syst ematic Theology. Kansas City:Beacon Hill Press of Kansas City, 1988.

Gunter, W. Stephen, et al. Wesley and t he Quadrilateral: Renewing th e Conversation. Nashville: Abingdon Press, 1997.

Heitzenrater, Richard P. Wesley and th e People Called Methodists. Nashville: Abingdon Press, 1995.

Leclerc, Diane. Singleness of Heart: Gender, Sin, and Holiness in Historical Perspective. Lanham, MD:Scarecrow Press, 2001.

Maddox, Randy L. Responsible Grace: John Wesleys Pract ical Theology. Nashville: Kinsgwood Books,1994.

Meeks, M. Douglas, ed. The Port ion of t he Poor: Good News to the Poor in the Wesleyan Tradition.Nashville: Kingswood Books, 1995.


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Lesson 1: Wesleys Theological BiographyEpworth to Aldersgate ______________________________________________________________________________________

______________________________________________________________________________________ 2002, Nazarene Publishing House 1-1

L e ss o n 1

W esley s Th eo lo g ica lBi o g r a p h y Ep w o r t h t oA l d e r s g a t e

Lesson Overview Schedu leStart Time Task or Topic Learning Activity Materials Needed0:00 Introduction Orient Student Guide0:20 Wesleys Theological

BiographyLecture/Discussion Resource 1-1

Resource 1-2Resource 1-3Resource 1-4Resource 1-5

1:15 Student Response Group Discussion1:25 Lesson Close Review, Assign Student Guide

Su g g e st e d Re ad i n g f o r I n s t r u c t o r

Heitzenrater, Richard. Wesley and the People Called Methodists . Nashville: Abingdon Press, 1995,chapters 1-2.

Wesleys Sermon: Salvation by Faith. Resource 1-6.

Become familiar with the Wesley Center for AppliedTheology. http://wesley.nnu.edu


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Lesson I nt roduct ion (20 minutes)

O r i e n t a t i o n

Go over the Student Guide with t he students. Highlight t he Series Foreword, Module Vision Statement , Course Requirements,Schedule, and Journalin g Essay.

Also, point out the Glossary at th e end of the Stu dent Guide.

L ea r n e r Ob j e ct i v e s

Instruct students to locate objectives in the Student Guide.

Restating the obj ectives for t he learners serves as an advanced organizer for the lesson and alerts learners to key inform ation and concepts.

At the end of this lesson, participants should describe the religious and political culture of the

Church of England articulate the influences of family, education, and

ordination on the spiritual formation of JohnWesley

understand the impact of the writings of Thomas Kempis, William Law, and Jeremy Taylor onWesley

discuss the hopes and failures of Wesleysmissionary work in Georgia

identify the role of the Moravians on Wesley describe the significance of Aldersgate on

Wesleys spiritual development

M o t i v a t o r

From Albert Outler, John Wesley , p 44 .

John Wesley was born, raised, and ordained anAnglican. Yet he can still say I went to America toconvert the Indians, but, oh, who shall convert me?

Journal, Tuesday 24 January, 1738


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Lesson Body

L ec t u r e / D i sc u s si o n : W e sl e y s Th e o l o g i c al B i o g r a p h y(55 minutes)

Lead students in a discussion of the questions.

How do persons life experiences shape how they think?

How important is it to know persons biographies in order to understand their perspective?

Refer to Resource 1-1 in the Student Guide.

John Wesleys biography is extremely important inunderstanding his theology. Today we will go over thefirst half of his life. It is also important to know thatWesleys theology always applies directly to real-lifesituations. He did not write a systematic theology inthe same way John Calvin did. He never sat down andwrote out in one place what he believed about all theChristian doctrines.

Scholars must look at Wesleys more practical workssuch as his sermons, journals, and lettersin order toweave together what Wesley believed about eachtraditional systematic doctrine. Wesley has thereforebeen called a practical theologian.

There were many different influences on what Wesleyfinally concluded theologically. He is also therefore

known as a rather eclectic theologianhe takes thebest he can find from a variety of sources andsynthesizes it all into a creative theological vision.More often than not, Wesley ends up in a middleposition between more radical poles. A key way of interpreting Wesley is to see this via media (middleway) in much of this thought.

Possible answers: Plenary inspiration of Scripture Refusal to polarize over the

doctrines of creation and eschatology

Can you t hink of any instances in which t he Church of the Nazarene takes a middle position?

Th e H i s t o r i c a l Co n t e x t o f t h e Ch u r c h o fEngland


Wesley gained an understanding of the via media fromthe dramatic history of the Church of Englandalsoknown as the Anglican Church. King Henry VIIIseparated the church from Roman Catholicism in 1532.The Parliament established a form of government thatplaced the king as the head of both the church and the


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state of England. The first official statement of Englishtheology came in the Ten Articles of Religion. Thesearticles showed that while Henry had separated fromCatholicism politically, he did not support all the tenetsof the Protestant Reformation either.

Important for the development of the English faithwere two works: The Book of Homilies (1546) and The Book of Common Prayer (1549). It is important to notehere that theology is inextricably tied to liturgy, orworship.

How is theology expressed th rough wor ship in your context?

After Henry died, his son Edward VI took the throne ata young age. During his reign, the church moved in thedirection of the Reformers. But when Edward died, hissister, Queen Mary, took an aggressive stance backtoward Catholicism. She is known as bloody Mary because she would use any means to suppress anyopposition to the Catholic position.

Some people and groups were exiled. When Mary died,theseprimarily Calvinistexiles returned to Englanddetermined to rid the church of the excesses of English Catholicism. They came to be known asPuritans.

Elizabeth became queen after Mary. She was Edwardand Marys sister, but by a different mother. Elizabeth

sought and fought hard for a united church; shewished to protect the church from Romes designs toregain control on the one hand, and the aggressiveCalvinism of the Puritans on the other.

The Act of Uniformity (1559) helped bring a middleposition. Through it, Elizabeth established a churchgovernment separate from Catholicism, andreestablished the Book of Comm on Prayer and theBook of Homilies as theological guides. Her resolutionbecame known as the Elizabethan Settlement. Although succeeding kings and church leaders wouldattempt to throw off the balance in one direction or theother, the settlement and its via media became thelasting paradigm of English theology and doctrine.

There is no doubt that Anglicanism was highlyinfluential on the life and thought of John Wesley. Butit would be naive to think that the Anglicanism of the1700s was a purely benevolent force, or tounderestimate Wesleys radical departure from theChurch of England on many points.


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This will be discussed further in Lesson 15 .

Even today, we should be sensitive to the fact that inmany parts of the world Anglicanism is inextricablyconnected to an aggressive colonialism and variousforms of oppression and exploitation. Wesley stoodagainst the Anglicans on some points of social justice,and where he didnt directly oppose the exploitation of

the colonies, he certainly should have. Also, Wesleydeparted significantly from Anglican theology of theday.

Ep w o r t h t o A l d e r s ga t e

John Wesley was born on June 17, 1703, to Samueland Susanna Wesley. Both Samuel and Susannasfamilies had been nonconformiststhey were part of the Puritan dissenters that had separated themselvesfrom the Church of England. However, Johns motherand father both decided to rejoin he Anglican Churchand did so with great zeal.

Samuel was an Anglican priest, responsible for thechurch in Epworth, England. Biographers have beencorrect is seeing Johns upbringing in this family asvery significant to his own spiritual formation. Samuelwas an educated pastor who valued study above allelse. He wrote and published. Susanna also highlyvalued education, for her daughters as well as hersons. She is very well known for the Christianeducation she provided for her children. She was alsoan early model of a woman in ministry; for all practicalpurposes, she served as a copastor to the flock at

Epworth.

Perhaps significant for later Methodism, the Wesleysled house meetings in the rectory, where personswould share openly about their own spiritual journeys.They met regularly for prayer, reading of Scripture,and edifying conversation. Susanna often led thesemeetings. John seems to have had a special place inhis mothers heart. She believed that God had sparedhim (from a fire) and called him for some very specialpurpose.

Who have been your spiritual mentors?

What about them has been significant?

At age eleven, John entered the famous CharterhouseSchool in London. His older brother, Samuel, attendedWestminster School nearbywhere Charles, Johnsfamous younger brother, was also a pupil later.


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Charterhouse provided John with a type of preschooleducation, and also with an opportunity to begin histeenaged reflection on his own spiritual life. Through itall, Johns tie to his mother remained substantial andinfluential. In 1720, John began at Christ Church(college) at Oxford University and began to prepare for

the priesthood.

Oxford provided a place for John Wesley to maturespiritually, as well as excel academically. Christ Churchwas one of the more prestigious colleges, and alongwith other professional disciplines, prepared youngscholars for work in the church. Wesley was a tutorand fellow, which meant that he was supportedfinancially throughout his years there (although thereis some speculation about whether Wesley might nothave gone to Georgia because of a lack of funds as apriest in England).

Training for ministry in the Church of England requiredthe following: A bachelor of arts degree Examination by the bishop Ordination as a deaconwhich acted as a two-year

probationary period to prove gifts for ministry andto give time to finish the M.A. degree

Another examination by the bishop Another ordination as priest

In order to prepare for his ordination as a deacon,Wesley began to read from the pietist tradition, which

focused on holy living. Three authors are extremelysignificant to Wesleys theological development.

What authors have shaped your theology the most?


The three authors that were significant to Wesley are: Thomas Kempis (1380-1471), a German mystic,

wrote the famous The Imitation of Christ. Jeremy Taylor (1613-67) wrote The Rule and

Exercises of Holy Living and Dying . William Law (1686-1761), a contemporary of

Wesley, wrote two significant works: Christian Perfection and a Serious Call to a Devout and Holy Life .

From these three authors Wesley gained three primaryideas that related to his doctrine of holiness. Holinessinvolves: A purity of intentions The imitation of Christ as the model for holy living Love for God and neighbor as definitive and

normative of Christian perfection


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In Wesleys famous later work A Plain Account of Christian Perfection , he writes this:


In one view, it is purity of intention, dedicating allthe life to God. It is the giving God all our heart; it isone desire and design ruling all our tempers. It isthe devoting, not a part, but all our soul, body, and

substance to God. In another view, it is all the mindwhich was in Christ, enabling us to walk as Christwalked. It is the circumcision of the heart from allfilthiness, all inward as well as outward pollution. Itis a renewal of the heart in the whole image of God,the full likeness of Him that created it. In yetanother, it is the loving God with all our heart, andour neighbor as ourselves.

These reflections began to take shape at Oxfordthrough Wesleys reading of these three authors.Entries in his diary at that time indicated a seriousnessabout his own holiness. Some scholars mark thisperiod as Wesleys conversion, for Wesley himself,reflecting later, gave great significance to this period of his spiritual development.

From Frank Baker, ed. The

Bicentennial Edition of the Works of John Wesley. Oxford: Claredon Press, 1980, Lett ers, vol 25: 440.

Another highly significant development at Oxford wasthe formation of Wesleys holy club in 1729. It was astudy group that developed over time into what somebelieve to be the model of Wesleys band meetings.He would later place all converts to Methodism intosmall groups for the purpose of spiritual accountabilityand encouragement.

It was also in the context of the holy club thatWesley came to highly value what we might call socialservice ministry. Members would weekly visit men inprison, an orphanage, or the sick. These types of activities were a vital part of Wesleys understanding of spiritual discipline.

By 1733, the holy club, now known as the OxfordMethodists, was strong and growing. Wesley, on theother hand, began to have doubts about his ownsalvation. He wrestled to find some kind of assurance that he, in fact, was a child of God. When opportunityto go to Georgia as a missionary arose, Wesley went.As he said, My chief motive . . . is the hope of savingmy own soul.

Three months after his fathers death in 1735, atrustee of the organization the Society for thePropagation of the Gospel (S.P.G.) invited John Wesleyto Georgia. He, along with his brother Charles and oneother member of the Holy Club, sailed in January of 1736.


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From Outler, p. 11.

For all practical purposes, the time they spent inGeorgia was a pastoral, relational, and spiritual failure.Part of Johns plan was to convert the Indians. Entries in his journal show that far from being thirstyfor the gospelas John had imagined because of hisstrong belief in prevenient gracethe Native

Americans disgusted John. He also had little tolerancefor the colonists.

Albert Outler calls Johns practices as pastor tactless and his ministry in Georgia a fiasco. Things werefurther complicated with a messy romance for John.John fell in love with Sophie Hopkey but wasperpetually noncommittal. She finally married someoneelse. John then barred her and her new husband fromHoly Communion and was in turn sued for defamationof the new husbands character. Events escalated untilJohn was to appear for a formal grand jury on twelvecounts. Finally, John decided to leave for England toescape any further embarrassment.


From The Bicentennial Edition of the Works of John Wesley, Journaland Diaries, vol 18: 228.

Out of the Georgia debacle, one positive benefitemerges without question: Johns acquaintance withthe Moravians. He first encountered them on the trip toGeorgia and was impressed with their assurance of their own salvation. He met with them on occasionwhile there, and upon returning to England actuallyvisited the Moravian settlement in Germany.

They strongly supported the Lutheran doctrine of sola fide: salvation by faith alone. Wesleys more than ten-

year quest for holiness had missed the power of thisvital doctrine, and at this point in his life Wesleyneeded to know that he was a child of God, apart fromhis own efforts, or works-righteousness.

Peter Bohler, a Moravian who counseled Wesley onseveral occasions, challenged Wesley to preach faithtill you have it, and then because you have it, you willpreach faith. Wesley did exactly that. In doing so,Wesley offended Anglican sensibilities. He defendedhimself by stating that the Book of Homilies and theBook of Common Prayer both strongly affirmed thedoctrine of salvation by faith.

Rather than being discouraged, Wesley saw thecontroversy with his Anglican brothers in a positivelight and stated that Gods special blessing was on thesermons that gave the most offense. On May 24, 1738,John went to a Moravian meeting on Aldersgate Streetand claimed for himself the assurance of salvation thathe had sought. He felt his heart strangely warmed and wrote later in his diary, I felt I did trust in Christ,


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Christ alone for salvation, and an assurance was givenme that he had taken away m y sins, even mine, andsaved m e from the law of sin and death.

There is no consensus among scholars as to whathappened to Wesley that night. Some call it his true

conversion, others his evangelical conversion, othersone spiritual step among many, some an entiresanctification experience. Wesley himself does not helpus define the moment.

He does reference 1738 as significant but could havemeant the date of the first society meeting or thebeginning of the evangelical revival in England. Hedoes reprint his diary entry five times in other writings,but with no comment. In later years, Wesleyreferences 1725 more than 1738 as key to his spiritualdevelopment. Perhaps most puzzling is his diaryentries immediately following May 24. He expressedcontinuing doubts about his spiritual life.

What is sure is that Aldersgate turned Wesley in a newdirection. Most scholars agree that Wesley experienceda new level of assurance of his salvation, based ongrace, and not on works. This witness of the Spiritas Wesley also called itbecame a key doctrine inMethodism. From Aldersgate on, Wesley also preachedsola fide so strongly in Anglican pulpits that he wasbarred from preaching further in many such churches.He decided that if he could not preach in the pulpits hewould preach in the fields. And he turned his

attention toward an itinerant ministry throughoutBritain.

We will pick up this story in the next lesson.

Grou p Di scussion : S tu den t Response(10 minutes)

Allow stu dents to respond.Encourage response.

Do you have any questions about any of the material or discussions from this first lesson?


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Lesson 2: Wesleys Theological BiographyAldersgate to Wesleys Death ______________________________________________________________________________________


L e ss o n 2

W esley s Th eo lo g ica lBi o g r a p h y A l d e r s g a t e t oW esley s D ea t h

Lesson Overview Schedu leStart Time Task or Topic Learning Activity Materials Needed0:00 Introduction Orient Student Guide0:15 The Middle and Late

WesleyLecture Resource 2-1

Resource 2-2Resource 2-3

0:50 Salvation by Faith Small Groups Resource 2-41:15 Student Response Group Discussion1:25 Lesson Close Review, Assign Student Guide


Heitzenrater, Richard. Wesley and the People Called Methodists . Nashville: Abingdon Press, 1995,chapters 3-6.


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A c c o u n t a b i l i t y

Have the students share from t heir biographical essays. Interject questions where appropriate. The goal of this exercise is to see how personal experiences influence theological and spiritual form ation.

If the class is too large for everyone to share as one group,you m ay need to divide the class into small gr oups.

Collect homework.You will be evaluating t he students homeworkoffering ideas,suggestions, questions, comm ents and corrections. However, you will not be assigning a grade.




At the end of this lesson, participants should describe the rise and development of Methodism comprehend Wesleys controversy with the

London society over the meaning of holiness analyze Wesleys controversy with Calvinism and

George Whitefield explore Wesleys reasons for allowing American

ordinations discuss John Wesleys controversy with Charles

Wesley over succession

M o t i v a t o r

From Outler, p. 80.In a letter to a friend, Wesley shows the heart of hismovement in his own heart:

O grant that nothing in my soulMay dwell, but Thy pure love alone!

O may Thy love possess me wholeMy joy, my treasure, and my crown.

Strange flames far from my heart remove!My every act, word, thought, be love.

Wesley, 1765


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Lesson Body Lec tu re : The Midd le and La te Wes ley(35 minutes)

Biograph ica l Concern s


Unpack how these descriptions are oxymoronic.

Richard Heitzenrater, in his work The Elusive Mr .Wesley, has stated that there are historiographicaldifficulties when approaching the life of John Wesleyfor the purpose of writing his biography. First of all,Wesley was a legend in his own time, and thusinformation, written and recorded, about him take onthe form of hagiography quite early. Hagiography is abiography of a holy person, which is written to praisethe person and to show him or her as a true saint of

God. Many times, historical accuracy is secondary tothis type of literature.

Second, Wesley was a controversial figure during hisown life. Therefore, what is recorded often reflects thebiases of the writer, whether positive or negative.Often the more negative material has not beenincluded in the historiographical process of manybiographies of Wesley.

Third, Wesleys own writings can be interpreted asrevealing a distinctly public and a distinctly private Wesley. The historian must negotiate this area

carefully.

And finally, according to Heitzenrater, the historianmust deal with the often paradoxical aspects of Wesleys life and thought. Wesley has beencharacterized by many scholars in terms of theseparadoxes, using oxymorons to highlight hissynthetic impulses. The following is but a short list of examples: radical conservative; romantic realist;

quiet revolutionary; reasonable enthusiast; practical mystic; and folk theologian.

Wesleys place as theologian also raiseshistoriographical concerns. Many scholars have rightlypointed out that Wesleys theology developed overtime. Randy Maddox, in Responsible Grace, has beenhelpful in speaking of an early, middle, and lateWesley, with each phase of his life representingdiffering interests and concerns.

Maddox does state, however, that the late Wesleyintegrated his early and middle years into mature


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theological positions. This developmental view of Wesley helps deal with apparent inconsistencies in histhought.

In our last lesson, we dealt with Wesleys early period,1703-38. For our purposes here, the middle Wesley will

be designated by the years 1739-60; the late Wesleyfrom 1760 until his death in 1791. We will now go overthe significant events and theological controversiesfrom 1739 on.

The Midd le Wesley


The middle phase of Wesleys life was consumed by therise and organization of the Methodist Revival inEngland, and his need to clarify Methodist theology.The very first theological move that Wesley made wasto reject the extremes of Moravianism. AlthoughWesley deeply appreciated their influence on his ownlife, and their doctrine of sola fide, Wesley began to beuncomfortable with their quietism.

Wesley saw that an overemphasis on the doctrine of grace could lead to a type of antinomianismthe belief that since grace is all, works are not only notnecessary but harmful to the Christians dependenceon God only for salvation. Thus they remained quiet before God. Wesley, from 1725 on, never wavered inhis belief that a Christian expressed his or herChristianity through good works, particularly works of love and mercy to the most needy. Wesley, like the

Book of James, demanded that faith is shown andlegitimized by such work.

The 1740s and 1750s saw the rise of the people calledMethodists. With the organization of societies, bands,and class meetings, Wesley provided his converts witha disciplined program of spiritual formation, in thecontext of fellowship with other Christians and focusedpastoral care. Societies were larger groups, whichwould parallel the size of an average congregation.Band and class meetings were small accountabilitygroups that were very intense.

Most scholars see this as crucial in the growth of Methodism, when other periodic revivals had initialsuccess, but no long-term harvest. Wesley alsoinitiated a large network of lay preachers. Thesepreachers would travel to different societies to preachand to make sure Wesleys plan and theological visionwas being carried out.


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Annual conferences, first initiated in 1744, were alsocrucial in developing the distinctives of Methodism. TheMethodist relationship with the Anglican Church wasquestioned at this time, both by Methodists andAnglicans. Wesley saw his movement as a renewal orevangelistic order within the Church of England.

Through these years, Wesley steadfastly repudiatedany hint of separatism.

In the context of the bands and societies, influenced byWesleys own vision, Methodists began to testify to theexperience of entire sanctification. Holiness of heartand life had always been one of Wesleys cherishedphrases. As persons began to profess the experience,Wesley began to see the benefit of preaching itsattainability. Wesleys brother Charles disagreed withWesleys new preaching. Charles believed until the endthat an experience of entire sanctification was rare,and if it did occur, it would be very near a personsdeath. Wesley would be forced to clarify his ownposition in the coming decades.

The Late W esley


The years following 1760 until his death in 1791 willrepresent for us here the late Wesley. During thesedecades, Wesley faced major theological issues thatwould help define Methodism. Personal problems werealso interspersed amid more theological concerns.

What has come to be known as the perfectionist

controversy began in the early 1760s. During themiddle period, Wesley had begun to stress theattainability of Christian perfection and to advise hisfollowers to seek it now. Two of his followers,Thomas Maxfield and George Bell, took the doctrine toextremes. They were the society leaders of the societyin London. They emphasized that such perfection was

absolute and claimed that a perfected Christian couldnot sin and would persist in an angelic-like state.

They downplayed the gradual process that Wesley hadalways emphasized as equally important. Thecontroversy led to much debate and aggression overthe doctrine of sanctification. Wesley called aconference to settle the issue, and he clarified his ownpositions in such publications as On Perfection (1761), Sin in Believers (1763), and perhaps mostcomprehensively in A Plain Account of ChristianPerfection (first issued in 1766, and again in 1777).

Although Wesley had dealt with Methodists whodeemed themselves Calvinists from the very beginning


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of the movement, the 1770s brought the issue to ahead. The death of George Whitefield in 1770 can beseen as a catalyst for the reemergence of the debate.

Whitefield had been a member of the Holy Club andbecame a very successful evangelist in both North

America and England. Although closely associated withWesley for many years, they disagreed over thedoctrine of predestination. Wesley was accused of notadequately representing Whitefields views inWhitefields funeral sermon that Wesley delivered.

In response to the controversy, Wesley publishedseveral works: On Predestination (1773), ThoughtsUpon Necessity (1774), and On Working Out OurOwn Salvation (1785). Wesley never wavered fromhis strongly anti-election position. Ultimately,Methodism stood resolutely in the Arminian camp. Allpersons are elected by God for salvation, conditionedupon their acceptance of Gods grace.

According to the Calvinist position, only certainindividuals are elected to salvation, and that salvationis conditioned upon nothing; grace is irresistible. Wesleys main argument against the doctrine of predestination was that it distorts our image of Godand places Gods sovereignty over Gods love.

Allow for response. What scripture r eferences can you giv e for t he support of Wesleys position of election and free grace?

Also during the late period of Wesleys life, the issue of Methodisms separation from the Church of Englandreached a climax. The issue had been faced in theearlier decades of Wesleys life. Wesley had beenresolutely against separation. He wanted to seeMethodism as a renewal movement within the church.Charles, Wesleys brother, was even stronger in hissentiments that separation should not occur under anycircumstances.

But an unexpected situation in America forced Johnshand. As we know, in the 1770s, the rise of politicalissues in the American colonies resulted in theRevolutionary War in 1776. In the midst of the conflict,the Anglican Church retreated back to England. Thisleft the pastoral and practical problem of theadministration of the sacraments to Methodists inAmerica. While Methodists had always met forpreaching services and for society meetings, Wesleydemanded that Methodists in England and Americareceive the sacrament of Holy Communion in AnglicanChurches.


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Wesley was deeply concerned that with the absence of Anglican priests, American Methodists would have noopportunity to receive the sacrament. Holy Communionwas so important to Wesley that he decided to approvea Methodist ordination of Francis Asbury and ThomasCoke, and he commissioned them as general

superintendents of the Methodist Church in 1784 at aconference in Baltimore. In essence, this initiated aseries of events that gave American Methodistsindependence. English Methodists became a separatechurch from Anglicanism after Wesley died.

Wesleys decision brought great disharmony with hisbrother Charles. Things between them were never thesame again. Other personal difficulties were alsopresent. John Wesley had married against Charles advice. The marriage was a complete failure; MollyWesley finally left John for good in 1771. When shedied in 1781, Wesley only heard about it much later.

But despite all of these controversies and difficulties,Wesley remained a strong leader until his death. Hecontinued to publish and to preach and to correspondwith his Methodist people. He remained productiveuntil the end. He was immediately recognized as anincredibly influential man. Certainly such a claimcannot be refuted, no matter how difficult it is for thehistorian and biographer to sift through all theevidence. Many traditions, including the Church of theNazarene, recognize him as their spiritual andtheological father.

Sm al l Grou ps : Sa lva t ion by Fa i th(25 minutes)

Divide the class into groups of three to discuss the Wesley sermon that was to be read for homework.


In your group, work together to find/develop answersfor the following, from the Wesley sermon that wasread for homework:

Sermon Title:Text:Thesis Statement:Key Points:

Relevance for Today:Call for Response:

Grou p Di scussion : S tu den t Response(10 minutes)

Allow stu dents to respond.Encourage response.

Do you have any questions/comm ents about any of the mat erial or discussions from this second lesson?


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Lesson Close (5 minutes)

Review


Look at the learner objectives for this lesson. Can you describe the rise and development of

Methodism? comprehend Wesleys controversy with the

London society over the meaning of holiness? analyze Wesleys controversy with Calvinism and

George Whitefield? explore Wesleys reasons for allowing American

ordinations? discuss John Wesleys controversy with Charles

Wesley over succession ?

Look AheadNext lesson we will begin to talk about Wesleystheological sources. In other words, what writers andmovements influenced Wesleys thought? We will alsoexamine Wesleys use of the writers throughoutChristian history in the development of his owntheology.

A ss ig n H o m e w o r k

Direct student s to the Homework Assignments in t he Student Guide.

If the student s do not have access to the Internet, they could reflect on the Wesley quotes that are in the Motivator and Punctuate t he Finish. These quotes are on the lesson page of the Student Guide.

Create a time line of Wesleys life and theologicaldevelopment.

Read Resource 2-5, On Working Out Our OwnSalvation.

Write in your journal. This assignment is ongoing.Include your reflections, reactions, and insights on thematerial presented in class. Read a portion of JohnWesleys journal and reflect on your reading. His

journal can be found at: http://wesley.nnu.edu

Pu n c t u a t e t h e Fi n i s h

John Wesleys last words: The best of all is, God is with us. Farewell.

1791


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Lesson 3: Wesleys Theological Sources ______________________________________________________________________________________


L e ss o n 3

W esley s Th eo log ica l Sou r ces

Lesson Overview Schedu leStart Time Task or Topic Learning Activity Materials Needed0:00 Introduction Orient Student Guide0:15 Wesleys Theological

SourcesLecture/Discussion Resource 3-1

Resource 3-2Resource 3-3

0:50 On Working Out OurOwn Salvation

Small Groups Resource 3-4

1:15 Student Response Guided Discussion1:25 Lesson Close Review, Assign Student Guide


Campbell, Ted. John Wesleys Conception s and Uses of Christian Antiquity . Nashville: Kingswood/AbingdonPress, 1984.

Tuttle, Robert G. Mysticism in t he Wesleyan Tradition .Grand Rapids: Francis Asbury Press, 1989.


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A c c o u n t a b i l i t y

In groups of 2-3 have the students share their tim e lines.

Return and collect hom ework.

O r i e n t a t i o n

Compile a list for all to see.What are th e import ant histor ical eventssecular and church relatedthat happened between 100 and 1700?




At the end of this lesson, participants should articulate the reasons for Wesleys preference for

Pre-Nicene and Eastern theology explore the impact of some of the Patristics on

the thought and life of Wesley discuss Wesleys practical mysticismrejection

of quietism but appropriation of the value of

experiencing God explore the influence of Luther and the

Moravians sola fide on Wesley understand the influence of Puritanism on

Wesley understand the influence of Arminius on

Methodism explain Anglicanisms theological influence on

Wesley

M o t i v a t o r

From Outler, pp. 46-47. Wesley was influenced by many different traditions,including mystics:I grew acquainted with the mystic writers, whosenoble descriptions of union with God and internalreligion make everything else appear mean, flat, andinsipid . . . These gave me an entire new view of religionnothing like any I had before.

Journal, Tuesday 24 January, 1738


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Lesson 3: Wesleys Theological Sources ______________________________________________________________________________________


Lesson Body

Lec tu re / Di scuss ion : Wes l ey s Theo log ica l Sour ces(35 minutes)The Ear l y Chu rch

This is listed in the Bibliography.

The most comprehensive study of John Wesleysrelationship to the Patristic period is offered by TedCampbell in John Wesleys Conception s and Uses of Christian Antiquit y . Much of Campbells book gives achronological analysis of Wesleys use of patristicsources.

Wesley gained his appreciation for the writers of the

Early Church first from his father, Samuel, who wroteto clergymen with advice about which sources to read.While Wesley was at Oxford, he was diligent aboutstudying as much of the Patristics as he could. At thispoint he took them very literally and attempted tofollow after them as much as he could in his own life.

He continued this pattern

exploring john wesley’s theology instructors guide

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