|
||
|
|
|
|
"The Wesleyan Tradition"
Dr. John R. Tyson
Lecture One: “The Wesleyan Tradition”
I.
Introduction:
A. Our goals, hopes
B. Tradition, Traditions, and
Traditioning. II.
The use of Christian Tradition, in the Wesleyan Tradition:
A. Christian Tradition:
When John Wesley used the phrase “tradition” he meant
“the religion of the primitive church, and of the whole church in the
purest ages.”
B.
An example: In a letter to one of his High Church critics, John Wesley
wrote:
“In
your last paragraph you say, ‘You set aside all authority, ancient
and modern.’
Sir, who told you so?
I never did; it never entered my thoughts!
Who it was gave you that rule I know not; but my father gave it to
me thirty years ago (I mean concerning reverence to the ancient church and
our own), and I have endeavored to walk by it to this day.
But I try
C. Three Approaches to tradition:
1.
Roman Catholic (Council of Trent): “two source theory” — scripture
and tradition
are identified as “twin fonts” of Divine Revelation. 2. Primitive Approach: eschew “tradition"
3.
Protestant Reformers have generally taken a middle course
D. The Wesleyan Approach to Christian Tradition:
1.
The “Wesleyan Quadrilateral”
2.
Tom Oden: “it means the primacy of holy Scripture, as understood in the
light of Christian tradition, Reason, and Experience.”
3.
John Wesley’s “Preface:” he intended to present his thoughts in a way that
was “agreeable, I hope, to Scripture, Reason, and Christian Antiquity.”
Christian antiquity, in this case, was described as “the religion of
the primitive church, and of the whole church in the purest ages.” (JW Works)
E. An Examination of the Quadrilateral of Religious Authority:
2.
Tradition: From the “Preface” to his 50 Volume Christian
Library (1749-55).
“Such a collection of English divinity as (I believe) is all true, all agreeable to the oracles of God; as is all practical, unmixed with controversy of any kind, and all intelligible to plain men; such as is not superficial, but going down to the depth, and describing to the height of Christianity; and yet not mystical, not obscure to any of those who are experienced in the ways of God.” (JW. Works, XIV, 222).
3. Reason: “Common sense Christianity.” “It is a fundamental with us,” Wesley wrote, “that to renounce reason is to renounce religion, that religion and reason go hand in hand, and that all irrational religion is false religion.” [JW, Letters, VII, 61]
In
his Standard Sermon, #70, “The Case of
Reason Considered” Wesley had harsh words for those “under-valued
reason,” as well as those who “over-value reason:”
“Why should you run from one extreme to the other? Is not the middle way best? Let reason do all reason can; employ it as far as it will go. But, at the same time, acknowledge it is utterly incapable of giving either faith, or hope, or love; and, consequently, of producing real virtue, or substantial happiness. Expect these from a higher Source, even from the Father of the spirits of all flesh. Seek and received them, not as your own acquisition, but as the gift of God.” [Sermon #70, “The Case of Reason Considered,” JW Works, VI, 360].
“Plundering the Egyptians:” The people of God should learn whatever truth they can, from whom ever they can. The example of Wesley’s Primative Physick (1747)
4. Experience: The “Witness of the Spirit.” John Wesley described the witness of the Spirit in this way: “... the testimony of the Spirit is an inward impression on the soul, whereby the Spirit of God directly witnesses to my spirit, that I am a child of God; that Jesus Christ hath loved me, given himself for me; and that all my sins are blotted out, and I, EVEN I, am reconciled to God.” (S.S. 10, “The Witness of the Spirit,”)
True doctrine creates vital, living Christian experience
But
feeling (experience) does not create true doctrine.
As
JW wrote: “that some consciousness of our being in favor with God is joined
with the Christian Faith, I cannot doubt; but it is not the essence of it.
A con-sciousness of pardon cannot be the condition of pardon.” [JW Letters,
VII, 61]
In
a similar way, religious experience was not a considered a primary theological
proof; it was rather, understood to “confirm” biblical doctrines through
living experience.
JW. put it this way:
“It is objected .... ‘experience is not sufficient to prove a
doctrine which is not founded on Scripture.’
This is undoubtedly true; and it is an important truth; but it does not
affect the present question [the witness of the spirit]; for it has been shown,
that this doctrine is founded on Scripture: Therefore experience is properly
alleged to confirm it ....”
(S.S. “Witness of the Spirit,”)
III.
Wesleyan Traditions:
Traditions are those practices with which we recall, reenact, and vivify
the historic content of our Christian faith: JW: “we speak plain words for plain people.” Hoi poli (Grk) or ad populam (Lat)
Albert Outler
rightly termed John Wesley, a “folk-theologian.”
A.
Bible study & Bible preaching: In. J.W’s “Large Minutes,” the
Methodists were urged to “search the scriptures by (1) reading, constantly some part of them every day; regularly, all the Bible in
order; carefully with the Notes, seriously with prayer before and after; immediately putting into
practice what you learn there? (ii) By meditating upon it at set times? By any
rule? (Method), (iii)
By hearing Scripture: morning?
Carefully: with prayer before, and after, immediately putting into
practice. Have you a New Testament always about you?”
B. personal, and family
devotions
C.
Small groups for Christian encouragement, and accountability (personal
holiness). Methodist
Societies: Classes, Band, Steward’s Fund, Traveler’s Aid Society.
D.
“Means of Grace:” appointed
opportunities to encounter Christ, and through Him God’s forgiveness.
We might call these spiritual disciplines: intercessory prayer, fasting,
simplicity of word & deed, frequent communion, alms giving, acts of
self-denial, Christian conference
and fellowship.
JW.
These are “... outward signs, words, or actions ordained by God ... to be the
ordinary channels whereby God might convey to men His preventing, justifying, or
sanctifying grace.”
(S.S. #16, 1742).
1.
Instituted means of grace: 1) Prayer,
2) Searching the Scriptures; 3) Partaking of the Lord’s Supper; 4) Fasting and
other acts of self-denial; and 5) Christian Conference (fellowship).
2.
Prudential means: 1) watching against
the world, the flesh, and the devil — against your “besetting sin.”
2) deny yourself pleasure — for the sake of pleasure; 3) eat some
meatless meals to identify and support the poor; 3) eat no more than is
necessary, and do not eat late; 4) use only that kind of drink that best for you
in body and soul; a) drink lots of water; b) don’t drink wine or ale —
unless you need it for medical reasons; 5) are you willing to “take up your
cross — daily” (intentional discipleship in the face of challenges); 6) Do
you set God always before you?
In other words, live a
God-focused life.
E. Social
holiness: ministries of justice and equality are inseparable from the cal to
personal holiness.
Wesleyans have been, historically committed to gender and racial
equality; in education and in ministry.
From the very inception of the Methodist movement, each Wesleyan Society
operated practical
ministries that sought to combat poverty, illiteracy, and social injustice.
The
“General Rules:”
First, to do no harm: “that is, by avoiding evil in every kind:
especially that which is most generally practiced: such as taking the name of
the Lord in vain; profaning the Lord’s Day, drunkenness; quarreling, brawling,
uncharitable conversation, putting on gold or costly apparel, and needless
self-indulgence ...”
Second: to do good, “by
being in every opportunity, merciful after their power; as they have
opportunity, doing good of every possible sort, and as is possible to all men;
— to their bodies, of the ability which God giveth, by giving food to
the hungry, by clothing the naked, by visiting or helping them that are sick, or
in prison — and also to their souls: by instructing, re- proving, and exhorting all they have communication with.” It is expected of all who desire to continue in these societies that they should continue to evidence their desire for salvation,
Thirdly, by attending upon all the ordinances of God. Such are, the
public worship of God; the ministry of the Word, either read or expounded; the
supper of the
Lord; family and private prayer; searching the Scriptures; and fasting or
abstinence.”
Lecture
Two: “Characteristics of
the Wesleyan Theological
Tradition” I.
The Process of
Traditioning:
(Vergunganheit verwartigen) II.
An Essentialist Approach to Theological Doctrine:
(I.e. JW’s Sermon “On The Trinity”)
A.
Distinguish between the
Content and Form: (“matter” and the form of a doctrine). Affirm the
Bible content of the Trinity,
eg. 1 God; and
Father, Son, Holy Spirit are equally Divine
B.
“Grand Bible doctrines vs. Opinions”
Stress central
Bible teachings
as opposed to
C. Major in the main things: 8-10 “most important Bible doctrines” such as: Original Sin, Full Deity & Humanity of Jesus Christ, Atonement of Christ for the Sins of the world, Justification by Faith, Sanctification by grace, doctrine of the holy Trinity.
The Character of a Methodist, J.W. summarized what he believed were the defining marks of the Methodist movement. He rightly imagined his reader to respond by saying:
“Why, these are only the common fundamental principles of Christianity!”
“Thou
hast said,” Wesley replied, “and so I mean; this is the very truth; I know they
are no other; and I would to God both thou and all men knew, that I, and III.
The Catholic Spirit: “catholic in the sense of universal
Christian..”
“Spirit” in the sense of an “attitude or disposition.”
So phrase “the Catholic Spirit” describes the spiritual attitudes or
fundamental dispositions that are
(or should be) manifested among all Christians.-- “Christian love” or
“Christian charity” (charitas)
A. “A grand depositum” in each of the varioius Christian denominations
B.
JW’s funeral sermon for George Whitefield: “grand Bible doctrines” and
“agree to disagree” Or
“To think,
and let think”
C. Not the “Catholic Spirit” is Not:
1.
Indifference to churches, or their fellowship 2. Not practical latitudinariasm 3. Not speculative latitudinariasm
4. A
practical exercise in Christian love & Charity IV.
The Wesleyan optimism about God’s grace.
All
people CAN be saved. All people can KNOW that they are saved.
All
people can be saved to the UTTERMOST. V.
The Wesleyan methodological “AND”
(for example)
Scripture AND tradition
Holiness of heart AND holiness of Life
Personal AND social holiness Spiritual Disciplines AND Attacks upon injustice
Evangelism AND Social Action
Bible Study AND the Liberal Arts
A. This is a dialectical approach to doing Christianity.
B.
The Wesleyan tradition in an
intellectually inclusive tradition.
VI.
Christian World View:
Because of its historic concern for “holiness of heart and life,” it essentialist approach to Christian theology, its Catholic spirit, its optimism about what God’s grace can do in human life, its practical and intellectual inclusiveness, the Wesleyan tradition provides us with a firm foundation upon which we can develop a Christian world view.
The Wesleyan tradition does not stand alone in this ability to provide a platform for the integration of all facets of human life under the Lordship of Jesus Christ, but I do believe that it offers us stimulating ideas and credible practical examples to guide us in this process.
Test Case: The Wesleyan Prudential with respect to alcohol: 1. John & Charles’ own practice
2. The
biblical evidence (opposed to drunkenness) 3. Concept of “the good creation” — and its potential misuse.
4. Human
wreckage, and exploitation of the “working poor” 5. The Present Scarcity of Provisions (1772)
6.
Poverty, abuse, violence, destruction of the family | |||||
