Theology of John Wesley and Methodism

Section A 1. Each edition of The Book of Discipline of The United Methodist Church since 1972 has contained the formulation that has come to be widely known as the “Wesleyan [or Methodist] Quadrilateral”— the claim that “the living core of the Christian faith is revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.” At the conclusion of their “conference” about the Quadrilateral, published as Wesley and the Quadrilateral: Renewing the Conversation (Nashville: Abingdon Press, 1997), p. 142, W. Stephen Gunter et al. collectively make the following statement: We believe that the Quadrilateral, when defined as “the rule of Scripture within the trilateral hermeneutic of tradition, reason, and experience,” is a viable way of theologizing for United Methodism. We believe that this dialogical way of theologizing is in harmony with the teachings of John Wesley. And we believe that the theological application of this Neo-Wesleyan interpretation of the Quadrilateral is the most faithful way for The United Methodist Church to end the twentieth and begin the twenty-first century.
Do you agree or disagree with this statement about the nature of the “Wesleyan [or Methodist] Quadrilateral”? Why, and on what basis?
Of course, any methodological strategy is only as good as the researchers that use it, and the adage that it is a poor workman who blames his tools comes to mind. In many ways, though, it is difficult to challenge the assertion that the Wesleyan Quadrilateral represents a valuable framework for modern bible students who are interested in learning more about their faith because it was “revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason” (Sachs 383).
The application of these foundational pillars of support for the Quadrilateral is a highly subjective experience, however, and the process is subject to a wide array of individual interpretations that reinforce the value of a holistic methodology for modern students of the Bible. In sum, perhaps the overarching constraint to the Quadrilateral methodology is a lack of understanding concerning the proper manner in which to apply its constituent elements to obtain the optimal outcomes.
In your judgment, does this “Neo-Wesleyan interpretation of the Quadrilateral” provide an accurate characterization of Wesley’s theological position? Why, or why not?
In reality, both the “neo-Wesleyan” and “Quadrilateral” suffer from an image problem that stems in part from the polysyllabic and intimidating descriptions of relatively straightforward issues. Certainly, much has transpired in the centuries since Wesley formulated his concepts about the appropriate path to exegesis but the fundamental purpose of the Quadrilateral to provide a methodology whereby bible students can gain a better understanding of Scripture remains essentially the same. Moreover, neo-Wesleyan interpretations of the Quadrilateral are highly congruent with the acknowledgement that “rather than there being ‘one’ United Methodist Church, there are in fact ‘many Methodisms’” (Flanagan 379). Applied with these issues in the mind, the neo-Wesleyan interpretation of the Quadrilateral therefore provides an accurate characterization of Wesley’s theological position as viewed through a 21st century lens.
Does it provide an adequate basis for Christian theological reflection in the Wesleyan tradition today, as that tradition has developed over the past two centuries? Why, or why not?
Here again, the answer to this question is, “It depends.” Although the Wesleyan tradition has changed over the past 200 years, the tradition itself remains essentially the same by recognizing that the prevailing religious thinking at any given point in time may introduce changes which are not only acceptable but essential to keeping the faith relevant and alive. Likewise, the Methodists of the 18th century were faced with the same types of challenges and opportunities that confront their modern counterparts. For example, in an early letter to an Anglican vicar, Wesley pointed out that members of the church “saw or felt some impending or pressing evil, or some good end necessary to be pursued. And many times they fell unawares on the very thing which secured the good, or removed the evil. At other times they consulted on the most probable means, following only common sense and Scripture-though they generally found, in looking back, something in Christian antiquity, likewise, very nearly parallel thereto” (cited in Davies at 254). Similarly, Wesley’s guidance that “I question whether a mortal can arrive to a greater degree of perfection than steadily to do good, and for that very reason patiently and meekly to suffer evil” (as cited in Baker at 339) remains highly relevant for modern Methodists as well.
This connection to antiquity as applied to contemporary challenges makes the neo-Wesleyan interpretation of the Quadrilateral highly effective in providing an adequate basis for Christian theological reflection in the Wesleyan tradition today as it has developed over the past two centuries. In this regard, one Methodist educator emphasizes that, “Our Wesleyan theological roots provide both anchor to the historic church as well as nimble practicality. This is driven by a passion to bring the Kingdom into culture and make a difference now” (Wesleyan framework 3).
How do you understand the interaction of the separate elements of the Quadrilateral as you participate in the work of “our theological task”?
Of the multiple United Methodist Church theological tasks, task number 6 provides a useful and timely assessment of the juncture of the interactions of the discrete Quadrilateral elements with respect to my future participation in this enterprise. For example, task number 6 stipulates in part that: “As United Methodists, we have an obligation to bear a faithful Christian witness to Jesus Christ, the living reality at the center of the Church’s life and witness. To fulfill this obligation, we reflect critically on our biblical and theological inheritance, striving to express faithfully the witness we make in our own time” (Our Theological Task 3).


Section B
One way of describing the history of American Methodism during its first century is as a history of schism and division. Indicate the date of formation and principal leadership of each of the following groups, and briefly discuss the most important political, social, institutional, and/or theological issues involved in their separation from the Methodist Episcopal Church, and the interplay between those issues:
(a) The Republican Methodist Church
Formed in 1794 by James O’Kelley of Chatham, North Carolina, the Republican Methodist Church began as an act of defiance against the dogmatic stance of Bishop Francis Asbury at the Methodist Episcopal Church following decades of disputes (Georgian 2012). For example, according to the account provided by one church historian, “In pursuit of his vision of Christian freedom, O'Kelly left the General Conference of the Methodist Episcopal Church in November of 1792 after decades of quarreling with its leader, Bishop Francis Asbury” (231). Two years later, O’Kelley and his foundational members formed the Republican Methodist Church which succeeded in drawing about 20 percent of the Methodist Episcopal Church membership, slowly its former rapid growth (Georgian 232). The original Republican Methodist Church is described by Georgian as “an aggressively egalitarian denomination, very different from the hierarchically organized Methodist Episcopal Church” (233). In 1801, the Republican Methodist Church officially changed its name to the Christian Church (Georgian 233).
(b) The African Methodist Episcopal Church and the African Methodist Episcopal Zion Church
Founded in 1816 by the Rt. Rev. Richard Allen in Philadelphia, Pennsylvania, the African Methodist Episcopal Church (AME) was created in response to basic differences in theological beliefs with the teachings of the main church, most particularly with respect to the characterization of African Americans as chattel as still codified in the U.S. Constitution at the time. For instance, according to the account provided by one AME leader:
The [AME] has a unique and glorious history. It was unique in that it is the first major religious denomination in the Western World that had its origin over sociological and theological beliefs and differences. It rejected the negative theological interpretations which rendered persons of African descent second class citizens [and] theirs was a theological declaration that God is God all the time and for everybody [which was a] protest against slavery – against dehumanization of African people, brought to the American continent as labor. (Richardson 5)
Likewise, formed in 1821 in New York City at the John Street Methodist Church by a group of disaffected black parishioners led by William Hamilton, the African Methodist Episcopal Zion Church (or AME Zion) rejected the enslavement of African American people and their continuing “cruel oppression” (Our heritage 4).
(c) The Methodist Protestant Church
Founded in 1828 by a group of former members of the Methodist Episcopal Church over church governance issues and subsequently renamed to its current title in 1830, the Methodist Protestant Church credits its origins to the Methodist Episcopal Church and the teachings of John and Charles Wesley (About us 2019).
(d) The Wesleyan Methodist Connection
Formed in November, 1842 by three leading Methodist abolitionists (Orange Scott, LaRoy Sunderland, and Jotham Horton) who were disillusioned primarily by the mother church’s stance on slavery and the original founders were subsequently joined by other like-minded parishioners. For instance, according to the historical account provide by Buckley in 1842, “They had come to believe, Scott said, that it would be a sin for them to remain in a church that seemed so intent on betraying its antislavery heritage” (as cited in Buckley at 3).
(e) The Methodist Episcopal Church, South
Like the AME denominations discussed above, the Methodist Episcopal Church, South or MEC, S) was also formed in the early 19th century over a stark division in beliefs concerning the MEC’s stance on slavery (Wesley 2015). Despite these fundamental differences in beliefs about slavery, though, the MEC, S continued to have “integrated African Americans in the Methodist Episcopal Church, South's polity and economy until immediately before the Civil War” (Wesley 307).


Section C: Six-week study in Methodist History and Doctrine You have been asked by an adult Sunday School class in your local church to lead a six-week study of “Methodist History and Doctrine.” Write a six to seven (6-7) page description of the study that shows how you will organize and structure this study (12 pt. font, paragraphs should be double spaced, outlining should be single spaced).
1) an introduction to your plan for the study, giving the goals, basic approach (e.g., lectures, prompting questions, small group reflections), and rationale; (2) a clear and cogent outline for the study, with an explanation of why you have chosen these particular topics or issues and why you organized the study in this particular way; and (3) a brief but coherent statement about how you will plan for and then go about leading the study, including the kind of preparation and participation you will expect of those involved in it
Introduction
The goals of this series of one-hour sessions over the course of six weeks in “Methodist History and Doctrine” are three-fold as follows:
1. Provide adult learners with a comprehensive history of the Methodist Church including its origins, founders and overarching reasons for its creation;
2. Locate the center of Methodist teachings in John Wesley and the subsequent accomplishments of his movement in the history of the church; and,
3. Develop an appropriate set of categories to provide adult learners with a thorough understanding of Methodist studies as a whole in general and over the past half century in particular and how laypersons can use this knowledge to further the Methodist Church’s evangelistic mission (Jackson 2012).
Although the basic delivery approach to instruction will be lectures using various teaching aides such as PowerPoint presentations and handouts, students will be surveyed to determine their preferred learning style and changes will be made for subsequent sessions accordingly. Regardless of the preferred delivery format, however, each session will conclude with a group reflection period wherein unanswered questions and tangential issues of interest can be discussed. The rationale in support of this teaching strategy is based on the educational axiom that if students are not learning the way they are being taught, they must be taught they way they learn.
Study Outline
Major topics or key issues will you plan to address in each of the six one-hour class sessions
Session one: This session will be devoted to the explication of the Protestant Reformation and a history of the Methodist Church together with a description of its founders and the main reasons for its creation.
Session two: A discussion concerning the original theological views and teachings of the Methodist Church will be provided in this session drawing on relevant primary documents and secondary literature (see lists below).
Session three: This session will present a description of the more notable achievements and accomplishments of the church, with a special focus on its antislavery stance, since its founding through the turn of the 19th century.
Session four: The fourth session will provide a description of the more notable achievements and accomplishments of the church since the fin de siècle to date, including its missionary and humanitarian work at home and abroad with a special emphasis on the United Methodist missionaries currently working in more than 65 different countries around the world (United Methodist missionaries 2020).
Session five: The penultimate session will be used to provide attendees with information concerning the most recent efforts by the Methodist Church to respond to the ongoing Covid-19 global pandemic and what steps the attendees can take to help their communities cope with this once-in-a-century disaster. In addition, attendees will be surveyed to determine if there are any specific topics or issues would like discussed in the final session.
Session six: The final session will be used to provide the attendees with a summary of the materials that were covered over the previous five sessions and to solicit feedback about any changes that are needed for future presentations as well as any remaining questions the attendees might have about the information that was presented.
Learning goals for each session:
Although there will be no formal tests administered, there will be specific learning goals for each session as follows:
Session one: Adult learners will learn the key facts about the history of the Methodist Church, the main biographical details of John Wesley and other foundational members of the church as well as the primary reasons that compelled the church’s creation.
Session two: Attendees will read and understand relevant excerpts from the theological teachings of the Methodist Church.
Session three: The origins and rationale in support of the Methodist Church’s antislavery stance prior to and following the end of the Civil War will be understood by the adult learners.
Session four: Attendees will learn about the multiple missionary initiatives and their goals and how these missionaries can be helped by parishioners at home in the United States.
Session five: Adult learners will gain an understanding concerning what actions have been taken in recent months by United Methodist Church congregations, including their own, in response to the growing needs attributable to the Covid-19 pandemic and what actions they can take to provide additional assistance to their fellow congregants and community.
Session six: Finally, all attendees will understand the contents of each session, will receive a written copy of the session summaries, and provide their feedback concerning any needed changes for future presentations.
What sources (primary and secondary) will you draw upon in your own preparation (be specific!)?
The primary sources that will be used during the study group sessions include excerpts from the established Doctrinal Standards of United Methodism as follows:
· The Holy Bible (KJV);
· The Articles of Religion of the Methodist Church;
· The Confession of Faith (United Methodist) of the Evangelical United Brethren Church;
· The General Rules of the Methodist Societies;
· The Standard Sermons of John Wesley; and,
· John Wesley's Explanatory Notes on the New Testament.
The secondary sources selected for this study group will include the following:
· Outler, Albert C. (ed). John Wesley.
· Outler, Albert C. and Heitzenrater, Richard P. (eds). John Wesley’s Sermons: An Anthology.
· Runyon, Theodore. The New Creation: John Wesley’s Theology Today,
· Russel E. Richey, Kenneth E Rowe, Jean Miller Schmidt American Methodism: A Compact History,
· Hard-copies of PowerPoint presentations for each session.
· The summary of the Methodist Church available at http://www.religionresources online.org/religion-wiki/methodist-beliefs/.
Although there will be no written exercises or tests administered, attendees will be requested to review the selected excerpts for the next session prior to attendance. In addition, all attendees will also be asked to conduct independent research on issues of interest to them that emerged during their studies and share these findings with the group at the next session(s).
Planning and Preparation
Six one-hour sessions will require a significant amount of planning and preparation. Although the inviting church has arranged for meeting space, virtually everything else is still needed to ensure a successful outcome for this educational initiative. Of special concern will be the need to keep the material interesting and lively since the curricular offerings run the risk of being perceived as dry as dirt otherwise. Therefore, and as noted above, attendees will be canvassed to determine their preferred learning strategies and the remainder of the sessions will be tailored accordingly.
Finally, a concomitant but unwritten goal of this Bible study group will be to recruit and retain as many adult learners as possible for the duration of the six sessions. To help achieve this outcome, refreshments including coffee, soft drinks, pizza and doughnuts will be served at each session.
Works Cited
Baker, Frank. The Works of John Wesley, Vol. 23. Oxford: Clarendon Press, 1980.
Buckley, James M. (2020). “Antislavery roots: A Call to end Slavery - The Wesleyan Methodist Church 1843 – 1865.” The Wesleyan Methodist Connection. [online] available: https://www.wesleyan.org/antislavery-roots.
Davies, Rupert E. The Works of John Wesley, Vol. 9. Nashville: Abingdon Press, 1989.
Flanagan, Tara. (2014, Winter). “The Ashgate Research Companion to World Methodism.” Anglican Theological Review, vol. 96, no. 1, pp. 179-183.
Georgian, Elizabeth A. (2012, July 1). “That Unhappy Division: Reconsidering the Causes and Significance of the O'Kelly Schism in the Methodist Episcopal Church.” The Virginia Magazine of History and Biography, vol. 120, no. 3, pp. 211-215.
Heitzenrater, Richard P. Wesley and the People Called Methodists, Second Edition,
Jackson, Jack. (2012, March). “The Oxford Handbook of Methodist Studies.” Anglican and Episcopal History, vol. 81, no. 1, pp. 103-107.
Lewis, T. M. (1904). “Historical Sketch of the Origin of the Methodist Protestant Church.” The Methodist Protestant Church. [online] available: http://www.themethodistprotestant church.org/about-us/.
“Our Heritage.” (2020). The African American Episcopal Zion Church. [online] available: https://amez.org/our-church/.
“Our Theological Task.” (2019, March 27). Missional Wisdom Foundation. [online] available: https://www.missionalwisdom.com/news?tag=Our%20Theological%20Task.
Richardson, Adam J. (2019). “History of the African Methodist Episcopal Church.” The African Methodist Episcopal Church. [online] available: https://www.ame-church.com/.
Sachs, William L. (2000, September). “Wesley and the Quadrilateral: Renewing the Conversation.” Anglican and Episcopal History, vol. 69, no. 3, pp. 382-389.
Summary of the Methodist Church. (2020). Religion Resources Online. [online] available: http://www.religionresourcesonline.org/religion-wiki/methodist-beliefs/.
“United Methodist missionaries.” (2020). The People of the United Methodist Church. [online] available: https://www.umc.org/en/content/ask-the-umc-how-many-missionaries-are-there.
Wesleyan framework (2020). Azusa Pacific University: The Wesleyan Holiness Tradition. [online] available: https://www.apu.edu/wesleyan-holiness-tradition/framework/.
Wesley, Timothy. (2015, February). “The Civil War in Southern Appalachian Methodism.” The Journal of Southern History, vol. 81, no. 1, pp. 206-209.