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John Wesley:

A Call to the Modern World

by Glenn R. Jackson

Copyright 1994 Glenn R. Jackson

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Introduction

Chapter 1...........A Reforming Faith

Chapter 2...........Showing Faith to the World

Chapter 3...........Showing Perfection to the World

Chapter 4...........Christians and the Economic World

Chapter 5...........Christians and the Political World

Chapter 6...........

Chapter 7...........

Chapter 8...........

Bibliography

Is it possible to understand, and more importantly, to answer secular political concerns with a pure Christian worldview? Can politically active Christians form a Christian political response for environmental, trade, taxation, and social entitlement issues?

 Yes, such a theological response is possible. We can look for it's roots in the Protestant Reformation, and we can find it's practical applications in an 18th century English Christian revival.

 

Introduction

In the latter part of the Twentieth Century there has developed a phenomena unique on the American public scene. From this nation's founding, Christianity has been as much an influence on the public spirit as it has on the private spirit of the individual. That is until recent times, when the Christian worldview has been systematically assailed under various guises, both secular and religious. Among them the separation arguments of the ACLU, the eradication and prohibition on Christian values within the U.S. public schools, and the apostasy (primarily feminism, homosexuality, and other like social agenda issues) of many mainline Christian churches. But countering that trend and gathering strength is a movement of evangelical Christians into the public political sphere.

By and large these politically active evangelical Christians have sought allies among political groups that hold conservative political views, i.e. those who hold freedom, economic capitalism, and morality as prime values. And for the media these supporters have been primarily grouped together under the headings of what have now become known as the "family values" issues.

Unfortunately, as formed now, this alliance will not in the end bode well for this political evangelical Christian movement. While the values of the secular conservatives and of the evangelical Christians may be held to be in common in most areas, their acknowledged source, the basis of their two worldviews is different. For many secular conservatives the source of those values are Man-centered, but from a Christian view this is clearly the same humanist mistake made by the more politically liberal. An example of this assertion being demonstrated is the continuing call within the conservative political ranks for moderation from within the "Christian right" on issues such as abortion. The desire of the secular conservatives is for the political ranks to be more inclusive and the rhetoric to be more moderate.

This moderation is generally discussed under the rubric of a "big tent" philosophy. Granted this call for moderation may be more of a media phenomena designed to form a wedge between the two groups, then it is a real issue. Nevertheless, given the secular worldview of these traditional political groups this weakness within the secular conservatives on Christian concerns is a troubling preview of things to come. The secular conservatives exhibit the same inability as liberals to understand what the concept of a sovereign God means to an evangelical Christian.

Yet, this bonding of two disparate groups is proceeding, with Christians increasingly drawn to accepting a secular conservative stance on most issues in order to gain support for the Christian "value" issues. For example an evangelical is asked, and expected to support, a big business and global economic stance. This borrowing of a secular conservative stance on economic, environmental, and governmental issues is primarily due to the lack of a consistent and systematic Christian theological response for the secular conservative and liberal political philosophies abounding today. Is it possible to understand, and more importantly, to answer secular political concerns with a pure Christian worldview? Can politically active Christians form a Christian political response for environmental, trade, taxation, and social entitlement issues?

Yes, such a theological response is possible. We can look for it's roots in the Protestant Reformation, and we can find it's practical applications in an 18th century English Christian revival. And with that assertion it will undoubtedly be asked why Christians should be impressing their worldview on the political establishments? Is it not enough to render to God what is God's and to Caesar what is Caesar's, in other words, let current secular political thinking handle political issues?

The answer to why insist on a Christian response in the political arena can also be addressed by examining the Reformation message contained in this 18th century English revival. For many of our perceived unique 20th century problems can be viewed as not unique at all when examining 18th century England. In fact, a unique perspective can be formed by comparing our emerging world of the 21st century, with the political and social environments of France and England in the latter part of the 18th century.

In the 18th century the forces that were at work across the English channel in France, which were soon to erupt into a bloody revolution, were also boiling in England. Given the abject poverty, both materially and spiritually, of the populations of both countries, violent revolution had to be expected. Yet only in France, the home of Voltaire and Rousseau, did a fearful revolt occur. It is instructive to understand the difference in outcomes between that of a humanist philosophic revolution and a Christ centric revival. For the Wesley led Christian revival in 18th century England formed the middle class citizenry necessary to stabilize England in that country's political as well as social environments. While, in contrast, from the humanistic philosophic foundations of the French revolution there arose Napoleon and a weakness of national spirit that, in this century, has lost two consecutive world wars.

In the revival message of John Wesley there was not only the message of grace and salvation, but the truth of God's sovereignty over the world, His creation, and it's institutions. That message urged these new Christians to be a part, an active part, of their world. To demonstrate through their faith and their actions the conviction of God's truth. Wesley urged them to not only take this Reformation message of faith, grace, and sovereignty into their own hearts, but into the "heart" of the institutions in which they had daily contact.

Was this a message of coercion? Absolutely not! This message was about personal faith, personal involvement, and the formation of that faith into a worldview that filtered all things through God's message for His creation.

By focusing on the folk theology of the leader of the English revival, John Wesley, this book will attempt to define a systematic Christian response to current political philosophy, and to provide the guidance of a Biblical and Christian worldview to this worthwhile modern Christian movement during this critical time in American history. A movement which is arguably arriving on the scene reminiscent of that found in 18th century England and France. For we also are at that critical crossroads of solving our problems through a humanistic philosophic tradition, or by turning once again to the God of our Fathers to bless our nation.

Clearly the social programs that have increased in this nation over the last forty or fifty years have their root in a man-centered philosophy. The central idea behind them all is that man, through his creation of a powerful state, will be able to solve the problems of this sinful world. Today , on the eve of the 21st century, we seem prepared to declare these national governements incapable of pushing solutions through to a satisfactory conclusion. But true to the humanistic worldview, while national governments may have failed, the humanist answer is that obviously a global governement will succeed.

There is another answer. An answer whose time has come once more. I will develop someof that answer in the pages that follow, with the hope that others will add their voices and ideas to this, and in faith and understanding begin to alter the course of this great nation. To begin, let's first briefly relate John Wesley to the earlier Reformers and to the Reformation.

 

Chapter 1

A Reforming Faith

John Wesley's position of importance in sparking a revival of the Christian faith in 18th century England is well established. From the time of his Aldersgate experience in the year 1738, right up to the time of his death in 1791, Wesley was a tireless leader of Methodism and the Christian revival it sparked. In a time of great social upheaval in that island nation, Wesley's revival reached millions with a message of hope and salvation in Jesus Christ. What becomes as readily apparent in studying Wesley's influence, is the political and economic importance his preaching and message would hold for the nation of England.

What is not as well established is Wesley's role in bringing a Reformation message to 18th century England. While he was not a systematic theologian on the level of Luther or Calvin (in point of fact, Wesley was first and foremost a preacher with a Revival of unparalleled size to manage), he nevertheless espoused a theological message so powerful and so clear in it's convictions that a nation, and indeed the world, felt its impact. And as with the Reformation this impact went beyond the personal spiritual dimension and was equally felt in the national spirit.

Granted the Protestant Reformation was an event acknowledged to begin in the 16th century, but it is arguable that it did not end until sometime in the 19th century. Obviously that is an argument that would take a book in itself to present. And given the lack of time and resources to do that, I will simply state it, but will also state that the basic direction of this book will be to show that Wesley took a Reformation theology, and at the very gateway to the modern industrial world, presented that theology in such a manner as to speak Christ and the Christian worldview with power and reason to the modern world. In that view then, while Luther and Calvin brought the world back to a personal faith in Christ through a reformed faith. John Wesley took that message of reformed faith, and shaping it for this dawning new era, presented a Reformation message not only for the Church universal, but for every involvement of the individual believer's life.

In other words, Wesley's message not only spoke of a personal life-changing faith, but also of an institutional life-changing faith. In this regard he is as faithful a reformer as Luther or Calvin. And he is as critical to our understanding of the Gospel for our modern era as they.

Generally, however, each reformer is accorded a separate position and are seen in their relation through disagreements rather than through agreements. While viewing these three men from our modern vantage point it may be easier to find the differences between them, but here a cautionary note must be added that our modern judgement not be clouded by the distortions applied to each man's intended position by overzealous followers. With this in mind, it is arguable that there is more in common between Luther, Calvin, and Wesley than first meets the eye.

To begin, any understanding of Christianity must be based squarely upon a God who is actively revealing Himself to man. From this it seems a logical step to view the Reformation, as well as Luther, Calvin, and Wesley, in the light of God's revelations. That does not necessarily mean that God's revelation was of a whole nature to each of these men. Rather, that each was the recipient of a part of the whole, each compatible with the other.

For example, much has been made of John Wesley's fight with the Calvinists as marking Wesley's rejection of Calvin's theology. A more even-handed approach offered by George Cell states that Wesley rejected the overextended position of Calvin's followers, not Calvin's theology itself. It was Calvin's follower's that gave Wesley the label of being an Arminian. Wesley accepted all disparaging labels and tried to turn them to his good, but while he was far from Arminius he was only a "hair's breadth" from Calvin. It is far more realistic to argue that Wesley and Calvin are to be viewed as presenting a unified message, rather than contradicting each other in major areas of their theology. This will be discussed in a little more detail later in this chapter.

There appears to be good reason for viewing John Wesley as the focal point of the Reformation message for the modern world. Unlike the world of Luther and Calvin, Wesley's world was clearly changing in ways that we, from first hand experience, can easily relate. Economic and social dislocations were occurring at a rapid rate. The Industrial Revolution was breaking down the old sense of community, and forcing people into urban areas. All the complaints that we currently hear ourselves make about the state of our modern society were occurring in Wesley's 18th century England as well. The revival message of John Wesley was dedicated to a Biblical faith, to an unmerited God given grace and favor, and to a holiness in all worldly activities. This is a message steeped in the Reformation, but with particular value for us in the modern world. In the pages that follow, this view of Wesley will be clarified, with the end result being the strengthening of the Wesleyan message for all aspects of the world.

"Wesley brought the whole Christian world back to religion as experience; in religion, experience and reality come to the same thing"

In other words, as we experience Christ in our lives, that reality must permeate every aspect of our daily reality.

It would also appear that Luther and Calvin, as with Wesly, acknowledge a link between religion and experience, and "introduce the principle of private judgement into Biblical theology and assume the active mind to be essential to the practical religious use of the Scriptures." Private judgement was one of the distinguishing characteristics of the Reformation, distinctively at variance with the position of the Roman Church. To be a reformer meant acknowledging the personal experience of faith in Christ as the essential life changing event for believers.

This means for all three men, that it was through private judgement that Christianity was brought into the realm of individual experience. It is important to note that for all of their perceived differences, each of these reformers never denied, nor differed, in their view of the individual's experience of faith as being the bedrock of Christianity. However, it is Wesley's particular emphasis on experience as the way to confirming the "truth values of the Christian faith" that will be of interest later.

For the present, however, it is possible to argue that these three men concurred in their ideas of a God-given faith in Christ, and in their views on the experience of faith in the individual's life. Especially in Wesley's case, because for him the Calvinist idea of a God given grace and Luther's views on salvation through faith come together powerfully.

From Luther, Wesley discovers the "experience of faith." "Thus Luther has put before us the forever open and inexhaustible book of Christian experience as far and away the best commentary on the word of God in the Scriptures. ...Wesley in a far freer climate of thought and action renewed Luther's limited appeal to the joint witness of Scripture and experience, gave it a richer, fuller development and shifted much more of the burden of proof from the sense of the Scripture to the 'sure testimony of experience'."

From the individual's experience of God through Jesus Christ came, for Luther and even more so for Wesley, the power of the Christian experience. While the Christian experience is evident in Calvin's thinking, it is on the idea of the predestining efforts of God's grace that we can find basic agreement between Wesley and Calvin. "The whole and sole point to the first great manifesto of the Revival which proclaims the sovereign significance of saving faith is that man's salvation must in it's totality be construed primarily as the gift and grace of God."

This for Wesley is an electing grace which chooses man so that he may choose God. In effect, man is predestined to the freedom to choose or to reject God. Predestination, thus considered, is less concerned with the number of the elect as it is with the freedom assured to be of the elect.

It is not the case that Wesley found agreement with the Calvinist position of an elect for salvation and an elect for damnation. Rather, Wesley found in Calvin's position some clear insight into the workings of God's grace. A grace that did elect, did seek after all men for salvation; it is a prevenient grace that comes to woo man to his salvation.

"Grace is always interpreted as something more than mere forensic pardon. Rather, it is experienced as actual influence -God's love, immanent and active in human life. Its prior initiative makes every human action a re-action; hence, it is 'pre-venting.'"

Is this prevenient grace the same as predestination? For Wesley it was, as long as it was not interpreted as an unconditional election by grace.

"This election I as firmly believe as I believe the Scripture to be of God. But unconditional election I cannot believe;..."

Wesley is able to come to the very edge of Calvinism by ascribing all good to God's grace, and by also ascribing all free will to God's grace. While it is clear that Wesley was in disagreement with the extreme Calvinist position, it is also clear that Wesley believed in a God given gift of grace.

Clearly, of course, there is not complete agreement between the positions of Luther, Calvin, and Wesley. Neither is it the intention of this brief discussion to attempt to argue such. Instead it is being argued that there is enough common theological ground between Luther, Calvin, and Wesley to say that they shared a common word and a consistent revelation of the Reformation. Furthermore, due to his adherence to a Reformation message and his areas of agreement with Luther and Calvin, Wesley is the focal point for the Reformation message to our Modern world. He is to be awarded this position not because of the totality of his revelation, but because of the openness of his revelation to God and to that which had come before.

Luther and Calvin provided Wesley a foundation upon which to continue the Reformation; a foundation more analogous to a fertile field ready for planting than to the groundwork needed for constructing a building. In other words, Wesley was able to bring his revelation, his teaching, to England partly through the preparations of Luther and Calvin. And what is the importance of this? Only that Christianity, based as it is on revelation, should be seen as having a consistent and progressive message for the world. And that Wesley, in that tradition, is also consistent and progressive, -- to the point that he transformed England through his teachings. Teachings in which he instilled a fullness of faith not explored by either Luther or Calvin.

Christian Perfection was one of the major contributions of Wesley to the Reformation. It was this perfection which Wesley believed showed the power of God over a sin-bound world. And, for Wesley, this same power implied that the institutions of the world, while sinful in one sense, could be converted by a practical Christianity into servants of the word of God.

"Wesley lived his life on the frontiers of practical Christianity. For him the problem of problems was to get the principles of Christianity put into practise."

Putting those principles into practice could be accomplished by attaining to perfection in the Christian life and through a Christian's full participation in the worldly affairs of man. Wesley, preaching within a climate prepared beforehand by Luther and Calvin, expounded a line of thought that revealed a new dimension to Christianity. A dimension that was not only true to all that had come before in Christian circles, but also dealt effectively with the emerging problems of a political and economic world. In effect, it may be said that Luther and Calvin began the Reformation, but it was through Wesley that the Reformation was spread into our modern economic and political world.

This writing is an attempt to explore the relevance of Christianity for the modern economic and political world. Specifically, an attempt will be made to develop Wesleyan thinking in such a way as to show its relevance, and thereby Christianity's, for a sound political philosophy. In Chapter II, Showing Faith to the World, Wesley's thinking on the responsibility of Christianity to the world will be explored in some detail. Specifically, this chapter will develop what it means to Wesley for Christians to be a part of the world, but not to be overcome by the world. In Chapter III, Christian Perfection in the World, the original and sometimes controversial Wesleyan subject of Christian perfection will be explored. This chapter will be devoted to developing the idea of perfection, and will explore a specific criticism of that idea. In Chapter IV, Christian Attitudes in the World, a more detailed examination will be given to the manifest attitudes and behaviors of Christians who participate in the world. In particular, a detailed look will be given to the ideas of Christian fellowship(see note 31 p.13), brotherly love and, stewardship. In Chapter V, John Wesley's Message for the Modern Economic World will be explored in a practical way. This final chapter is an important one because of Wesley's impact on his own time, a time noted for its turmoil and unrest, and his possible impact on ours.

Chapter 2

Showing Faith to the World

To begin to understand Wesley's thinking concerning Christians and their responsibility in and toward the world it will be helpful to consider the following:

"'Ye are the light of the world!' Ye are 'a city set upon a hill, and cannot be hid.' O'let your light shine before men!' Show them your faith by your works (Mt. 5:14-16)."

A basic premise of Wesley's thinking on the Christian experience is contained in this quotation.

That premise is that Christians should accept the responsibility of being a part of the world and, at the same time, of being so fundamentally different from the world that others are drawn to understand their difference. For it will be through this attempt to come to an understanding of a Christian's differences that many will also be drawn to Christ. The implication in this is that the Christian experience is so important and so beneficial, simple exposure to it is all that is necessary to change anyone or any worldly institution for the better. Wesley's development of thought on being a part of the world so as to evangelize the world will be the subject of this chapter. With particular attention to his emphasis on the justification of the individual and, through the individual, worldly institutions.

For John Wesley, being Christian meant recognizing two things: first, the present worldly existence, and second, the need for the redeeming power of God in that existence. Christians, denying their place in the world, unconsciously denied the relevance of Christian principles for the world.

"Many eminent men have spoken thus; have advised us to 'cease from all outward action;' Wholly to withdraw from the world; to leave the body behind us; to abstract ourselves from all sensible things; to have no concerns at all about outward religion, but to work all virtues in the will; as the far more excellent way, more perfective of the soul as well as more acceptable to God."

Wesley rebelled against such thinking. That Christianity and the power of faith was for the few and the elite, was just the kind of thinking that Wesley and the Reformation spoke directly against. Christianity was not a mystical existence, but a real and powerful force in and overcoming of the world. Practically, the Christian experience, built upon an individual's faith, was not only accessible to an individual, but was also able to transform worldly institutions.

"The revival under Wesley was more of an ethical than a theological movement. It produced important consequences for the Political and economic life."

Wesley's prime concern was the change to the inner man, through a personal faith, that produced a change in the world. To Wesley this was an especially important message; Christians, through a personal faith in the Son of God, can come to know a power that can transform a world.

To understand how important this message really was for Wesley, it is necessary to consider the era in which it was taught. Wesley was faced with a country that had a very rigid class structure. Predominately poor, the lower classes were unruly and irresponsible; prone to violence, there was little to keep revolt from fomenting. Further, Wesley was faced with rising industrialization that seemed to offer little for the lower classes, and, in its effect, was actually supporting the rigid class structure already present. To the majority of people the world looked to be out of their control, and in control of impersonal forces that they could do little but follow.

The Church itself was perhaps a contributor to these impersonal forces, placating the consciences' of the upper class by advancing the argument that some were picked through providence to be rich and some to be poor.

"Theology was therefore called upon gratefully to salve the conscience of the possessing and to reconcile the poorer groups to the injustice of their lot. ...where the argument of providence convinced the unpropertied that their position was divinely determined, reassured them of their religious worth in spite of their condition, and bade them look to the distant future for redress, there would be the strongest assurance of contentment and obedience."

This was an environment dedicated to maintaining the status quo:

"The existence of the typical attitude of the governing classes towards the mass of the people in the eighteenth century was thus rooted in (1) the helplessness of the unpropertied; (2) the irresponsible character of the poor; (3) the physical structure of the community; (4) the unnatural alliance of forces issuing from the Revolution of 1688; (5) the domination of a Calvinistic tradition; and (6) a national system of economics which was built upon exploitation of labor."

Is this not a familiar sounding scenario? In this closing decade of the Twentieth century there is a multitude of polling information that strongly indicates that American's feel that there well being is out of their hands and is controlled by forces, political and economic, that they are powerless to influence. The new Theology, steeped in a secular worldview, argues that not only is providence agianst the people, but that only the power of the state can break them free.

Wesley approached his environment with a belief in salvation by faith, through an individual's faith, and in a belief that God was seeking to redeem the whole world through His grace. Christianity gained power through faith, and increased in power by acting on that faith.

"When I say, this (Christianity) is essentially a social religion, I mean not only that it cannot subsist so well, but that it cannot subsist at all without society -- without living and conversing with other men..."

The Christian experience while foremost an individual one, was also meant to be a public experience, drawing strength from application in the world and from fellowship with other believers. It was individual in the sense that it entailed a personal relationship with Jesus. It became public as Christians objectified that personal relationship in their lives before the world.

To Wesley's thinking, man was a fallen creature, sinful and cut off from God. In this state, man was lost; in his personal life, in the life of the family, and in the life of his institutions. Man, in his sinful state, built his world in his own image; that image being a broken and separated one. God, however, in his grace and love for mankind, sought a redeeming work in man. In this, Wesley "was immovable in the belief that an objective atonement is the life principle of the Christian message and the all-inclusive differential of genuine Christianity." Wesley would argue that an objective atonement was necessary due to man's historic fallen state, and to man's real need to be saved from the death worked in his life through the power of sin.

This atoning grace of God came to the individual through a "saving faith." This belief Wesley shared with the early reformers; "For the doctrines of man's sinful depravity and moral bondage were shared equally by Luther and his acknowledged disciple Calvin. And Wesley set himself to a renewal in its fullness of the early Reformation doctrine of justification by faith and its presuppositions." This renewal was a necessary one because of the neglect of the Church, and because the Church had responded with nothing to placate the state of the majority of people in England at that time.

This renewal sought by Wesley was more than just a social renewal, it was a spiritual renewal, because for Wesley there was more to the power of a saving faith than what is necessary for the individual. Wesley believed faith could reach through the individual to a work of redemption in those institutions made in the sinful image of man.

In Wesley's mind, Christians "'are the salt of the earth"' and it is their very nature "'to season whatever is round about"' them. That the world round about Christians was becoming increasingly economic in nature, did not alter Wesley's injunctions to work for the salvation of worldly institutions. In the words of Wesley:

"Much more the words of our Lord; who is so far from directing us to break off all commerce with the world, that without it, according to His account of Christianity we cannot be Christians at all." In other words, the Christian was to participate in worldly institutions with the view toward a work of salvation for those institutions. A Christian's actions were to be such as to bring the saving grace of God, present in their own lives, into full view and interaction with worldly institutions. This was a major contribution of Wesley's revival, that a Christian needed to conduct his life beyond that expected by the world, and even the Church, but in such a way as to be meeting the utmost will of God. As Wesley says: "For what end do you conduct your worldly business? 'To provide things necessary for myself and my family.' It is a good answer as far as it goes; but it does not go far enough. For a Turk or a Heathen goes so far; does his works for the very same ends. But a Christian may go abundantly further: his end in all his labor is, to please God; to do, not his own will, but the will of Him that sent him into the world; for this very purpose, to do the will of God on earth as angels do it in heaven. He (a Christian) works for eternity..."

Living in the world as a factory worker, a cobbler, a shop keeper, or a merchant, meant living within the finite bounds dictated by a worldly institution. Trapped in a fallen body, in a fallen world, and within a fallen institution, there is little wonder that many religions have taught withdrawal as the means to escape from the world. Indeed, there is little wonder that in an era that saw the ascension of impersonal forces and the almost institutionalized injustice of the economic system, few felt any hope in their lives. Economic forces appeared far too rigid to break. An industrialized civilization had arrived, but injustice and an economic and a spiritual rigidity resulted in the creation of a large class in society that was regarded primarily as being of "'an abject mind...a mean, sordid spirit, which prevents all attempts of bettering their condition'."

Nevertheless, in Wesley's mind an individual need not remain in this abject state, caught in the trap of service to an unjust economic and political system, living in a state of moral, spiritual, and economic poverty. Instead, each man as a Christian, and as far as he would will it to be, was to rise above this lowliness of life and serve the eternal with his labors; each Christian "works for eternity."

The common laborer, trapped within the acceptance of his lot in life, labored under the assumption that his life and spirit are locked into their present state. In this case the whole man, spirit and body, are trapped with no way to reach beyond the present. It is no wonder then that such a man is seen as "a mean, sordid spirit." On the other hand, a Christian within the same economic system could be led to see above his labors, to see instead the works of eternity. A Christian could see his labor as serving the sovereign God, and the eternal here on earth. In this case labor was no longer based upon injustice, but was open by the freedom of serving a just God. The result of such a message was profound.

"'Many thousands now living in the manufacturing towns,' declared a pamphleteer in a typical opinion, 'before they heard the Methodists...were supplied by their parishes, but after coming under the influence of the movement they acquired self-respect that made them repel the very suggestion of public aid."

Respect can come from recognizing and participating in the eternity shaping aspects of other worldly action (Christian actions) in a worldly situation.

Being in the world meant that the Christian would not be excused from, or expected to avoid, worldly participation or labor, only that the results were to be oriented toward the eternal goals of God's will.

"He commands all things, both in heaven and earth, to assist man in attaining the end of his being in working out his own salvation." All things, as far as they answered to this command, attained to the same high status. The importance of this for Wesley being, to work for the things eternity, to work for the salvation of souls. The attraction of the Wesleyan message was due primarily to this almost single minded adherence to the Christian's calling to the salvation of the world. Salvation and the equally important Wesleyan concept of sanctification will be explored in greater depth later, but for now the idea of working for eternity needs to be explored. To be able to participate and labor in the world as a Christian required this new end goal, and for Wesley that process began with faith. As has been discussed above, salvation by faith was a cornerstone to the Reformation and to Wesley's own thinking.

"But every man is constrained to seek for another righteousness or justification, to be received at God's own hands. And this justification or righteousness which we receive of God's mercy and Christ's merit, embraced by faith, is taken, accepted and allowed of God for our perfect and full justification."

So an important effect of individual faith is the need to seek after the salvation of others. Faith spawns works. As faith increases so does the desire to do good works. Only through faith can man be justified, and only through justification and an increasing faith can man carry out good works.

"...as light cannot be hid but will show itself at one place or other, so true faith cannot be (hid) but will break out and show itself by good works. ...faith will be always doing some good work, which shall declare that it is living."

Faith must be a living faith, that will lead to works of salvation for all men.

Retracing again John Wesley's thinking on a Christian's faith, he said that first comes that "full assurance of faith" (Hebrews 10:22).

"This is not only a belief of the articles of our faith, but also 'a true trust and confidence of the mercy of God through our Lord Jesus Christ and a steadfast hope of all good things at God's hand,'...He will be our protector and defender and not withdraw his mercy finally from us, if we commit ourselves wholly unto him, hang only upon him and call upon him, ready to obey and serve him."

Then from this full assurance of faith will flow the desire, even the need, to do and carry out the work of God. Not that the works are then becoming more important than the faith, only that through faith and its working in the life of man can good works be accomplished through the opportunities that arise.

And those opportunities can arise only as far as the Christian is involved in the world. "All of creation," as Wesley had said, is under the command of God to work for man's salvation, and of course this applies even more so for those that already know God's salvation. Now this is important, for it is only through justification by faith that an individual can find salvation (not by works), but it is also through the works of those already justified that others can be brought to the point of faith. It is clear that Wesley placed salvation by faith above all else, but it is equally clear that he felt a growth in faith and bringing others to the point of accepting God's grace could be accomplished by good works. This is so because of the nature of good works, i.e., a sinful nature necessarily blocks out those good works directed to fulfilling God's will. Therefore, true good works can only flow from those justified through faith, that is through forgiveness of sin. "Justification is another word for pardon. It is the forgiveness of all our sins and, what is necessarily implied therein, our acceptance with God."

Once the Christian is justified by faith then he is to seek opportunities whereby the fruits of that faith may be borne. For Wesley, those opportunities arise through involvement with the world's institutions. As will be seen in a later chapter, Wesley included the economic institutions as a principle case for Christian involvement. In fact, Wesley stressed these opportunities to such an extent that he drew considerable criticism from the Calvinists of his day that he was urging salvation through works. Of course this criticism was felt to be unfounded by Wesley:

"But I have constantly declared just the contrary, and that in all manner of ways. I have continually testified in private and public that we are sanctified as well as justified by faith."

Still, this would continue to be a point of contention between Wesley and the Calvinists, primarily because the Calvinists could never accept anything that remotely resembled man working out his own salvation. Salvation was a gift of God worked out through his grace, and to this belief the Calvinists firmly clung. However, this view of salvation was never very far from Wesley's position.

"I think on justification just as I have any time these seven and twenty years and just as Mr. Calvin does. In this respect I do not differ from him an hair's breadth."

What was most important in Wesley's thought? Faith in the saving power of God's grace. Salvation was not worked out by doing good works, but by the struggle to come to that moment when you first willed to believe. Good works are indeed a necessary outgrowth of the working of faith in the life of a believer, but are only paramount when opportunity permits. Justification must come first, and then good works can come to increase faith and holiness through the sanctification of a believer's life.

What of Wesley's thinking on man in the economic and political institutions of the world? Only that this man must become justified through faith, but once justified he is afforded opportunities to do the works of faith which are the working of God's will in the world. This has the twofold purpose of bringing the Christian experience to the fore in man eyes, and in leading the believer to a spiritual perfection of the soul and a deeper understanding of God's purpose. Being born into the world the Christian must live within its framework or structure. If that structure happens to be economic or political in nature, then so be it. The Christian should participate fully, but without following the prevailing worldly thinking.

These then are the key foundational elements to understanding John Wesley's message to modern man: Being man you are necessarily born into the world where you will lead a life of sin and death. "Yet I hear a voice (and is it not the voice of God?) saying, 'Believe and thou shalt be saved. He that believeth is passed from death unto life'." Worldly man was to seek after his salvation; a salvation that could only come through faith. Only then as a believing Christian would the all in all economic and political worldliness fade away to be replaced by a desire to work for eternal ends. Once that desire dominates a life then and only then does the true end of man's labors become apparent, that being to serve the will of God. Laboring for the eternal, i.e. serving the will of God, goes hand in hand with a transformation in the Christian's life that Wesley referred to as "perfection." This is one of Wesley's most important, and controversial, concepts and it will be discussed more fully in the next chapter. For now it is important to note that as Christians worked toward perfection, Wesley urged them to "Live thou today. Be it thy earnest care to improve the present hour. This is your own; and it is your all."

Chapter 3

Showing Perfection to the World

Wesley encouraged Christians living in the world to participate in the economic and political institutions of the world, but he also cautioned against becoming of the world and thereby placing those institutions above God. This is still an important injuction today. Equally important was Wesley's urging to seek after the eternal, to follow after the goals of God's will and to do the works of that will. The result of so following God's will would be a corresponding move toward what Wesley called 'Christian Perfection.'

More specifically, Christian perfection meant for Wesley that which:

"in the sacred writings, is termed holiness; which directly implies the being cleansed from sin, from all filthiness both of flesh and spirit; and by consequence, the being endued with those virtues which were also in Christ Jesus; the being so renewed in the image of our mind, as to be perfect as our Father in heaven is perfect."

As can be seen from the quote above, and from earlier discussions in Chapter 2, the Christian's ability to discern the eternal will of God and to find perfection, was in having a personal relationship with Jesus Christ. That is to say, to meet the full and real person of Jesus, with both human and divine natures in one man. Wesley argued that no one was capable of following God's will unless, through the agency of the Holy Spirit, he took on the inward nature of Christ.

"I believe it (perfection) to be an inward thing, namely, the life of God in the soul of man; a participation of the Divine nature; the mind that was in Christ; or, the renewal of our heart, after the image of Him that created us."

The importance of following the eternal will of God and of becoming perfected in Christ is that there will be an increase of love in the Christian. Man, in his worldly state, is attracted to the material possessions that can be had through the world, and it is to them that man's love is attached. Since material possessions are conditional as well as perishable, it is not wise to love the things of this world too much. While Wesley did urge Christians to participate fully in the world he also urged them to follow after the will of God, and to become perfect as Christ was perfect.

"Question: What is Christian perfection." "Answer: The loving God with all our heart, mind, soul, and strength. This implies no wrong temper, none contrary to love, remains in the soul; and that all thoughts, words, and actions are governed by pure love."

Love was the result of perfection. To become perfect in love should be the aim of every Christian. First by loving God, then by a logical extension loving each fellow man. In other words, first love the eternal and infinite God to find the way to better love your neighbor.

"This is the sum of Christian perfection: it is all comprised in that one word love. The first branch is the love of God: and as he that loves God loves his brother also, it is inseparably connected with the second: Thou shalt love they neighbor as thyself; Thou shalt love every man as thy own soul, as Christ loved us. 'On these two commandments hang all the law and the prophets;' these contain the whole of Christian perfection."

From the above quotation it is easy to see the mind of Wesley concerning perfection and a Christian's participation in the world. By loving and seeking after the eternal God (with "all our heart, mind, soul, and strength"), the Christian of necessity was committed to obey God and to "love thy neighbor."

"Whereas a Christian (inwardly) is a child of God, one who sincerely obeys him out of love."

And while faith in God was of central importance to Wesley, it was the high position accorded to love that was the driving force behind the Wesleyan idea of perfection.

"...that faith itself -- even Christian faith, the faith of God's elect, the faith of the operation of God -- still is only the handmaid of love. As glorious and honourable as it is, it is not the end of the commandment. God hath given this honour to love alone. Love is the end of all the commandments of God. Love is the end, the sole end, of every dispensation of God, from the beginning of the world to the consummation of all things."

Therefore, to fully demonstrate this love necessitated that the Christian participate in the world's institutions. By living in the world and by participating in its institutions, the Christian was consciously challenged along each point of contact to establish that explicit love of God and of his fellow man.

For Wesley, love was a perfecting and purifying state. As love increased, sin was to decrease, until a moment in time, instantaneous and specific, occurred which indicated unquestionably the perfecting of the individual through love and the end of conscious sin. For some this instantaneous moment occurred when "first they did believe," while for others it might be at any point, even up to the moment of death, before this "instantaneous, deliverance from all sin" occurs.

"Certainly sanctification (in the proper sense) is an 'instantaneous, deliverance from all sin;' and includes 'an instantaneous power then given, always to cleave to God.' Yet this sanctification (at least, in the lower degrees) does not include a power to think a useless thought, nor ever to speak a useless word."

This concept of Christian perfection attracted a lot of attention, as would be expected of any idea claiming the term "perfect" for human existence.

"Thus, in the early days of the Revival, and with no great effort to mitigate the confusion which was bound to attend the use of the term "perfect" when applied at any level to human experience, Wesley asserts the notion of a dynamic fulfillment in Christian life which is, like faith, a gracious gift of God."

Confusion, of course, did follow this Wesleyan idea from the moment of its conception into modern times. The problem was not, however, the claiming of "perfection" for humanity, for many would claim the same for Christians in the day that they entered "into glory," but it was Wesley's seriousness for claiming perfection while still in the world that caused problems.

"Wesley, however, was adamant on the point that if 'perfection' is a human possibility at all, it must at least be possible in the span of human life and, consequently, correlated with the whole process of Christian maturation and hope."

Of course, Wesley's first and final authority was the Holy Bible and to this he felt that he held true. Citing many examples where Scripture indicated that Christians could attain to perfection from sin, he especially focused on those found in 1 John:

"We know that whosoever is born of God sinneth not. But he that is begotten of God keepeth himself and that wicked one toucheth him not."(1John 5:15)

From 1 John and in other scripture, Wesley did find a backing for his concept of perfection in this life, but there were still many who found objection to this idea. Specifically, Wesley was criticized by the Calvinists of his day as setting perfection too low. Wesley responded to this criticism in a tract entitled "Thoughts on Christian Perfection."

"Q.9. I am sure (that) to set perfection too high is to make nothing of it. But is it not worse to set it too low? A. It cannot be worse than 'to make nothing of it,' but it is bad enough. Therefore, let you and me steer between the two extremes and set it just as high as the Scripture does. It is nothing higher and nothing lower than this: the pure love of God and man -- the loving God with all our heart and soul and our neighbour as ourselves. It is love governing the heart and life, running through all our tempers, words, and actions."

Still, for all his explaining, Wesley's teaching on the concept of Christian perfection was labeled "enthusiasm." The implication being that those that asserted their perfection did so falsely and in such a manner as to cause more harm than good. Also, in this century, Newton Flew, John Kent, and others have picked on what they consider to be a more obvious defect in Wesley's position:

"the stress on 'the conscious and deliberate intention of the agent is the most formidable defect in Wesley's doctrine of the ideal,'... One cannot safely define perfection as the absence of conscious sin."

This argument, based on this "most formidable defect," arises from what is felt to be a confusion in Wesley's thinking on the distinction between voluntary and involuntary sin. "One cannot safely define perfection as the absence of conscious sin." To admit to the possibility of any sin, even unknowing sin, is to admit to the impossibility of perfection. However, this criticism, in light of Wesley's own teachings, appears to have missed the mark. By focusing on sin, both voluntary (conscious) and involuntary (unconscious), Kent and Flew miss the true target of Wesley's perfection -- man's sinful nature.

Consider Wesley first of all as he sets the stage for perfection being possible in every Christian:

"...'the disciple is not above his Master. Therefore, if I have suffered, be content to tread in my steps. And doubt ye not then but I will fulfil my word, 'For everyone that is perfect shall be as his Master.' But his Master was free from all sinful tempers. So, therefore, is his disciple, even every real Christian."

And then Wesley on what is changed or different about a perfected Christian:

"Every one of these can say with St. Paul, 'I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me' (Gal. 2:20) -- words that manifestly describe a deliverance from inward as well as from outward sin. This is expressed both negatively, 'I live not' (my evil nature, the body of sin, is destroyed); and positively, 'Christ liveth in me,' and, therefore, all that is holy and just and good. Indeed, both these 'Christ liveth in me,' and 'I live not,' -- are inseparably connected,..."

For Wesley it was clear that sin was not an event; event meaning in this case both the voluntary and involuntary, or conscious and unconscious, aspects of sin. Instead, sin was actually a way of life and an all encompassing human nature, an actual predisposition to sin.

In this view then it is equally clear that Christian perfection was never intended by Wesley to be just the elimination of sin as an event. Rather, Christian perfection was intended as the elimination of sin as nature in the Christian life. Man is unable to eliminate his own sin, this principle being the very basis of Christianity; the principle that Christ died for the sins of all mankind is the same as saying that Christ died for the sinful natures of all mankind. Therefore, to truly understand Wesley on this point of sinlessness/perfection is to see that Christian perfection is not tied to the elimination of sinful events. Rather that perfection comes through the elimination of sinful nature, i.e., the predisposition to sin.

Christianity, in its simplest, is a personal relationship with the Son of God. Through this relationship the true nature of God is revealed, and this nature is one of pure and perfect love. Therefore, to know God with all of one's being is to know that pure and perfect love. This is what Wesley most strongly urged.

"The loving God with all our heart, soul, strength and the loving all men as Christ loved us, is, and ever was, for these thirty years, the sum of what I deliver, as pure religion and undefiled."

It is through this relationship growing toward a full love of God, that Christian's are able to give up their sinful nature for a Christ-like nature.

To know God with all of one's being is to know a perfect, and perfecting love. Perfecting love, because to know such is to attain to its example in all worldly living. Wesley was urging Christians to be Christ-like in their love, both for God and their neighbor, but not in their ability to eliminate all sin in their lives.

"I, myself, believe that such a perfection is inconsistent with living in a corruptible body: for this makes it impossible 'always to think right.' While we breathe, we shall, more, or less, mistake. If, therefore, Christian perfection implies this we must not expect it till after death."

Clearly then, Wesley does not argue for sinlessness as to every event in a Christian's life, for in any man's life there will always be the element of mistake.

"Absolute or infallible perfection I never contended for. Sinless perfection I do not contend for, seeing it is not Scriptural."

Instead, Wesley urged the attaining of perfection through a change of nature, that is to say giving up a life centered on a nature of sin. The Christian died to this old self and received a new nature, Christ based and filled with the love of God; the Christian is resurrected with Christ. Jesus as man was also tempted of sin, but He did not sin; Jesus as God had foreknowledge of all events, therefore He did not mistake. It is in the perfection of Christ as regards sin that Wesley was speaking; "for since He was tempted in that which He was suffered, He is able to come to the aid of those who are tempted (Hebrew 2:18)."

The question now becomes, what does Wesley consider to be a Christlike nature?

"I want you to be all love. This is the perfection I believe and teach."

In attaining to a Christ-like nature the Christian is brought face to face with God's love. A love demonstrated by Christ's sacrifice unto death for the sins of all mankind. Based on this, Christian's have all the example and incentive they need to accept God's love and, as new creations, to become like Christ in all things.

"Above all, remembering that God is love, he is conformed to the same likeness. He is full of love to his neighbor: of universal love, not confined to one sect or party, not restrained to those who agree with him in opinions...But his love resembles that of Him whose mercy is over all His works."

Through this sanctifying love, and a progressive growth toward perfection, the Christian is able to remove from his nature those thoughts, motivations. and desires that once led him into sin. A love for God, as it becomes foremost in a Christian's life, reorders that life and brings it into subjection to God's will and nature. This universal love of God, and the desires of His will, replaces such disordered love as: greed -- the love of money; gluttony -- the love of food; and self love. By becoming perfect in love the Christian is able to discard his old sin-based nature or will, and take on a Christ-like nature sustained by a God of love. This is the important point for Wesley, not that the Christian be incapable of an act of sin or mistake, rather that the Christian desire with his whole heart to love God and his fellow man.

"But is there no sin in those who are perfect in love? I believe not; but be that as it may, they feel none, -- no temper contrary to pure love, -- while they rejoice, pray, and give thanks continually. And whether sin is suspended, or extinguished, I will not dispute; it is enough that they feel nothing but love."

It is, therefore, a perfecting event based on God's love that Wesley teaches. An event that not only can change a man in an instant, but in Wesley's opinion can also influence the world. For Wesley, the attaining of perfection is not an event to be hidden from the world, but is to be brought into the full view of all.

"...this universal, disinterested love is productive of all right affections. It is fruitful of gentleness, tenderness, sweetness; of humanity, courtesy and affability. It makes a Christian rejoice in the virtues of all...It is the parent of generosity, openness, and frankness, void of jealousy and suspicion. It begets candor and willingness to believe and hope whatever is kind and friendly of every man; and invincible patience, never overcome of evil, but overcoming evil with good (Rom. 12:21)."

Wesley desired this perfection for all Christians, and he urged all to seek after it. The importance of this seeking attitude was not just in the end result of perfection, but was in the increasing presence of love that each Christian felt which could, through their participation in worldly institutions, be demonstrated to the world. And this, most assuredly for Wesley, included the worldly economic and political institutions. The next chapter will explore in more detail the attitudes and behaviors Wesley expected as a result of this increasing presence of love.

Chapter 4

Christians and the Economic World

It has been discussed in an earlier chapter, but it bears repeating, Wesley's first concern was for the justification of the people. Only when he was assured that an individual had come under the influence of God's grace and was justified did he urge them to seek after the deeper grace of sanctification. This process of sanctification, as taught by Wesley, leads to the fullness of sanctification which he called perfection. The progressive growth of grace, from the Christian's first turning to repentance to that final instantaneous event of perfection, Wesley likened to a house.

"Repentance is the porch of religion, Faith is the door of religion and Holiness is religion itself."

All events, repentance, justification, sanctification, and perfection, were seen as being under the roof of God's grace. Earlier chapters dealt with the journey from the porch into the house. This chapter deals primarily with actually living in the house, that is, in dealing with the life of holiness. Specifically, Wesley's injunction to live and participate in the world and its institutions meant an increasing interaction with the growing economic and political institutions of the world. This chapter will deal with Wesley's recognition of that fact and with his reconciliation of a life of holiness with an economic and political life.

"Again: in what manner do you transact your worldly business? I trust with diligence; whatever your hand findeth to do, doing it with your might: in justice, rendering to all their due, in every circumstance of life; yea, and in mercy doing unto every man what he should do unto you. This is well: but a Christian is called to go still further, to add piety to justice; to mix prayer,especially the prayer of the heart, with all the labor of his hand. Without this, all his diligence and justice only `show him to be an honest Heathen; and many there are who profess the Christian religion, that go not farther than honest Heathenism."