Christian Devotional Classics: Christian Perfection

Introduction

Are you perfect, becoming perfect? No, not in your field but as a Christian — loving God, loving neighbor? Hmm . . . as I think about it, that does spill over into your field but in a different manner than the way in which I grew up striving after perfection.

Today’s Christian Devotional Classics post turns attention to John Wesley (1703 – 1791) and his A Plain Account of Christian Perfection (1766).

John Wesley (1703 – 1791)

John Wesley’s brief biography from Christian Classics Ethereal Library (CCEL) reads:

John Wesley was a Church of England cleric and Christian theologian. Wesley is largely credited, along with his brother Charles Wesley, as founding the Methodist movement which began when he took to open-air preaching in a similar manner to George Whitefield. In contrast to George Whitefield’s Calvinism, Wesley embraced the Arminian doctrines that were dominant in the 18th-century Church of England.” — www.ccel.org/ccel/wesley. Accessed 8/4/2013.

Based upon a rich amount of material presented in class by Michelle (thank-you!) and through some additional sources, I attempt to fill this out some in outline form.

18th Century Historical Context

• England
  • Although the leading world power . . .
    • At home a cesspool.
      • Political environment: corrupt; Prime Minister lived in an open state of adultery
        • 1688 – 1746: The  Jacobite Risings sought to return James II of England (referred to as James VII in Scotland) and his line to power. He was the last Roman Catholic King of England. In the Glorious Revolution, James (Jacobus in Latin) was deposed by Parliament. John Wesley’s mother Susanna Annesley, but not his father Samuel, was a Jacobite sympathizer.
      • Industrial environment: primitive until the Industrial Revolution burst forth in the later portion of the 18th Century and continued into the 19th Century.
      • Spiritual environment: The meandering between faith and reason affected John Wesley.
        • The Enlightenment’s (Age of Reason) was to some degree a backlash against the “religious” wars of the previous centuries and the questioning not only of the church’s wealth, but also its political power through the time of the Reformation. More below.
    • Lost a significant portion of the North America due to The American War of Independence (1775–1783).
      • Not surprisingly the American Revolution led to a difference in the relationship between “the British,” such as John Wesley and the Anglican Church as a whole, and Americans in the midst of advancement of the Methodism. In 1784, to continue the labors in America, John Wesley appointed Thomas Coke, a priest in the Church of England, to be superintendent of Methodists in the United States. His brother Charles disagreed with this decision, but John desired the work to advance in the US. Both Charles and John remained in the established Church of England as agents of change.
• Fall of the monarchy in France
  • 1715: At the time Louis XIV’s passing, France’s “holdings” had been expanded. But the expansion came at great financial cost.
  • 1715–1774: Louis XV started well, but he lost France’s holdings in North America during the Seven Years War (1756 – 1763). This combined with his weakness as a leader and open sexuality led to a dissatisfaction with the monarchy. His grandson, Louis XVI and his wife Marie Antoinette did not last long.
  • 1789–1799: The  French Revolution followed by Napoleon’s rise to power
• The Enlightenment (or Age of Reason): 17th – 18th century movement to liberate reason from faith and tradition, Although this had some overlap with the Scientific Revolution, they are separate movements with Christians playing a significant role in the Scientific Revolution.
  • This deserves much more attention, but for our consideration of John Wesley, the Enlightenment  is the significant philosophical concern which created a tension between faith and reason. Furthermore, it created a laxity of interest in faith among intellectuals.
  • By the end of the late 18th century, the pendulum swung to emotions in a period which came to be known as Romanticism. In some ways one may consider John’s Pietistic theology, engaging outdoor preaching, and heavy investment in the worship music with his brother Charles (who gave much more attention to writing original music/hymns) part of the Christian swing in this direction.

Biographical Context

• Born: June 17, 1703 in  the small town of Epworth, Licolnshire, on the central west coast of England.  Died March 2, 1791
• Family: Both parents (Susanna Annesley and Samuel)  with Puritan leanings expressed by disciplined living, Christianity lived in earnest, devotional training of children, and being “lovers” of reason.
  • Although the 2nd son, John was the 15^th child of 19. Only nine children lived. His brother Charles (1707 – 1788) was the youngest child.
    • Early education: As all the children in the household, John was taught to read as soon as he could walk and talk.
    • Servants included in family devotions.
  • Parents’ Influence
    • Susanna’s principals
      • Fear the rod: since 1 year old, cry softly
      • Root of all sin is self will. Influenced by the mysticism of St. Teresa’s Interior Castle.
      • Sinful actions should be punished, e.g., food between meals, playing on the Lord’s Day or in church
  • Church Background: Anglican.
    • John’s father was a non-conformist/dissenting Minister, but went back to Anglican Church. From 1695 – 1735 he was the rector of Epworth, Lincolnshire.
• Important Dates
  • 1708: At the age of 5 John was rescued from a burning rectory. He came to interpret this through the lens of Zechariah 2:3, i.e., “A brand plucked from the burning  providentially set apart for the Lord’s work.”
  • 1711: Baptized at age 8.
  • 1714: Sent to the Charterhouse School in London.
    • School for young boys and an infirmary for old men. This experience plagued him for the rest of his life. Because he was not sure his sins could be forgiven, he had a fear of dying until his conversion. Furthermore, he pursued health in every manner possible, including electric shock therapy.
  • 1720: Entered Christ Church in Oxford, where he later was ordained as a deacon (1725).
  • 1727: Received a Masters of Arts at Lincoln College.
  • 1729: The Holy Club and the rise of Methodism.
    • Informed by books written by  Thomas à Kempis, William Law, Jeremy Taylor.
    • Met regularly with a passion to hold one-another to  living a holy life.
    • George Whitfield was part of the mix.
  • 1736: John and Charles sail to Georgia where  James Oglethorpe, founder of the colony sought John to be minister  of the Savannah parish.

    

    • Encountered Moravian spirituality en route. John was particularly struck by their response to the breaking of the ship’s mast by singing instead of panicking. The pietism of the Moravians influenced John in the change of direction which eventually become known as “Methodism.”
    • Desired to reach out to Native Americans.
    • Lots of trouble in the colonies including Charles’ sickness and a romantic relationship  with a  Sophia Hopkey. The results of the trial provoked by the breaking off of the relationship led to the Wesley brothers leaving Georgia.
  • 1738:  “Aldersgate experience” (May 24, 1738).
    • “I felt my heart strangely warmed.” — response to a reading from  Luther’s commentary on Romans at a Moravian Meeting, Aldersgate Street, London.
    • After affiliating himself with the Moravians, he traveled to Herrnhut, Germany, learn more  about their rules and applying them to the bands he formed.
  • 1739: John broke ties with Moravians over Quietism, which he found to be heretical
    • AND followed Whitefield’s lead to preach sermons in the open air. This was a shift in thought from it being a sin to preach outside of the church. John’s sermons to the public were spontaneous, eloquent, engaging, and varying length (sometime brief, sometimes long). He was known to use his father’s tombstone as a pulpit. This practice and the sending out of others (even those who were not ordained!) across parish lines led to a lifetime of conflict with the Church of England. Although John activities were criticized as disturbing the peace, he pressed on with the call repentance in order for people to be saved.
  • 1744: Assembled the First Methodist Conference
    • Adopted the ecclesiastical system.
    • John’s brother Charles wrestled throughout his life with the relationship between Methodism and the Church of England. Charles was more conservative with regard to structures.
  • 1751: Married Mary Vazielle, a widow without children.
    • With his itinerant ministry, he came and went often during the 15 years of marriage. Mary was insanely jealous of correspondence with younger women. Eventually she left him.
  • 1770: Preached at the memorial service for George Whitfield. Despite their significant differences in doctrine, e.g., predestination, they agreed to disagree and partner in open air preaching for a number of decades.
  • 1784: John appointed Thomas Coke, a priest in the Church of England, to be superintendent of Methodists in the United States. His brother Charles disagreed with this decision, but John desired the work to advance in the US. Both Charles and John remained in the established Church of England.
  • 1791: John Wesley passed away.

Theology

As noted above John wrestled with the relationship of law and grace. He received freedom in Christ through an experience in which justification by faith came home to him. For the rest of his life he could not help but share the message of salvation AND the call to become perfect in Christ. John understood Christian perfection not as sinless perfection, but to made perfect in love.  Love means that a believer’s motives rather than self-centered are to please God. Although unintentional sinning may occur, by  loving God and loving neighbor one moves away from  intentional breaches of God’s laws. Note: In this area he was influenced by Eastern Orthodoxy, I encourage you to explore my earlier post on The Way of the Pilgrim.

His hope for the conversion of the lost was rooted in the doctrine of prevenient grace, which argued for God enabling all to be open to His call for salvation when presented. He found predestination blasphemous, making a God who chose those who would follow Him worse than the devil himself.

For John, the call to proclaim the Gospel and save sinners superseded  ecclesiology. In response to such, he created his own heavily organized structures for mission which became an ecclesiology. Over time, in particular with children being born, it is difficult to maintain the accountability structures he envisioned. None-the-less, Methodism has been a great blessing in England, the United States, and other parts of the world. Furthermore, John was part of sowing the seeds for the Holiness Movement, Pentecostalism, the Charismatic Movement.

As a help in shaping theology and his intense focus when writing, Wesley created what has been termed “the Wesleyan Quadrilateral.” He placed primary emphasis on the Scriptures, but one should not lose sight of orthodox Christian tradition, experience, and reason.

Lord God, you inspired your servants John and Charles Wesley with burning zeal for the sanctification of souls, and endowed them with eloquence in speech and song; Kindle in your Church, we entreat you, such fervor, that those whose faith has cooled may be warmed, and those who have not known Christ may turn to him and be saved; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. — The Lessons Appointed for Use on the Feast of John and Charles Wesley.

What does one interact with Christian Perfection today?

Daily Reflections for the course of the week from which you pick up this post. The material is drawn from drafts I posted on the  Emerging Scholars Network Facebook Wall  as part of a class on Christian Devotional Classics at  Evangelical Seminary. Click  here  for a free copy of  A Plain Account of Christian Perfection  via the  Christian Classics Ethereal Library.  Please  email  me know if you use the second section to stimulate campus discussion (e.g., brown bag lunch discussion group). I am particularly interested in suggestions on revisions for use in that context.

1.  CCEL provides a brief description of A Plain Account of Christian Perfection:

This book is an account of John Wesley’s journey to understanding the doctrine of Christian perfection. Perfection is, according to Wesley, “purity of intention, dedicating all the life to God,” In this book, he gives a numbered list, in chronological order, of the steps he took toward grasping the doctrine. He concludes that the belief is based on Matthew 22.36-40 (“‘Teacher, which is the greatest commandment in the Law?’ Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself'”). Perfect love is the basis of Wesley’s perfection doctrine, and it comes only through sanctification by grace alone. Any reader interested in delving into the doctrine or desiring to live a more Christ-like life should start with this Methodist classic by John Wesley.

For Further Reflection: Christian perfection? Does that phrase make you uncomfortable? Remind you of an incident in your denomination’s, local congregation’s, family’s, even personal experience? John Wesley (1703 – 1791) was raised in an 18th Century English familial context richly influenced by Puritanism. And he became greatly impressed by Moravian pietism in his travels before a deep a religious experience which he describes as his “heart being strangely warmed.”

John and his brother Charles (especially known for his hymn writing) would not settle for being a “half Christian.” They passionately sought to fulfill Jesus’ commandments to love God with one’s whole person and to love one’s neighbor (Matthew 22.36-40) in the context of an accountability community. In the Sermon on the Mount, Jesus clearly states, “Be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:48). Christian perfection is “simply” holiness, i.e., a total devotion to God expressed by the grace of God through “separate” righteousness living as part of the people of God.

In my opinion what spoiled the conversation regarding Christian Perfection was the attempt to answer the question (and provide examples of) whether one can truly reach and sustain Christian Perfection here on this earth. Yes, those who follow Christ become more like Christ, bearing the fruit of Spirit. Yes, there may be times when followers of Christ are “perfect.” But there are times those who follow Christ, despite the power given by God to overcome temptation, fall to temptation. We restore our relationship with God, the people of God, and others whom we’ve sinned against through confession. For the most part John Wesley affirmed these limitations. But he desired to underscore God’s ability to bring about total Christian perfection in concert with the will of the devoted follower of Christ. He understood intentional sin as going on the decline the closer one came to God.

The term “perfection” brings a lot of baggage. Considering the debates John Wesley engaged in, maybe the baggage was as strong as that of our current day. But I wonder, are we more satisfied with stating that we are growing in holiness, Christ-likeness, evidencing a family resemblance as we reflect the image of God as part of a ‘”separated people”, total love of God with head, heart, and hands, and loving our neighbor as ourselves? How do we evidence such a way of life as individuals and part of the people of God on campus today?

2. “God’s command to ‘pray without ceasing’ is founded on the necessity we have of his grace to preserve the life of God in the soul, which can no more subsist one moment without it, than the body can without air. Whether we think of; or speak to, God, whether we act or suffer for him, all is prayer, when we have no other object than his love, and the desire of pleasing him. All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to or diminishing from it by his own choice. . . . In souls filled with love, the desire to please God is a continual prayer. As the furious hate which the devil bears us is termed the roaring of a lion, so our vehement love may be termed crying after God. God only requires of his adult children, that their hearts be truly purified, and that they offer him continually the wishes and vows that naturally spring from perfect love. For these desires, being the genuine fruits of love, are the most perfect prayers that can spring from it.” — John Wesley (1703 – 1791). A Plain Account of Christian Perfection.

For Deeper Reflection: May the reality of praying without ceasing be found among Emerging Scholars. Last year I heard J.P. Moreland, apologist/philosopher, give testimony to coming out of depression by regular praying of Scripture throughout the day. Being rooted in Reality is vital to loving God, loving neighbor, resisting the evil one, and filling our vocation in a manner which testifies/points to the new heaven and new earth.

We may not be a J.P. Moreland or John Wesley, but I continue to be impressed by how our daily lives give testimony to the Reality of God in places where “heroes of the faith” will never reach. As a campus minister, I’m astounded again and again how those whom I serve reach out on campus (then in graduation) in places I will not only never have the ability to enter, but also never have an audience. What a privilege to be part of a people who come together for mutual encouragement/challenge and then go forth in witness guided/support by a vital relationship with God, one sustained by unceasing prayer.

3. “But whom then do you mean by one that is perfect?’ We mean one in whom is the mind which was in Christ,’ and who so walketh as Christ also walked;’ a man that hath clean hands and a pure heart,’ or that is cleansed from all filthiness of flesh and spirit;’ one in whom is no occasion of stumbling,’ and who, accordingly, does not commit sin.’ To declare this a little more particularly: We understand by that scriptural expression, a perfect man,’ one in whom God hath fulfilled his faithful word, From all your filthiness and from all your idols I will cleanse you: I will also save you from all your uncleannesses.’ We understand hereby, one whom God lath sanctified throughout in body, soul, and spirit;’ one who walketh in the light as He is in the light, in whom is no darkness at all; the blood of Jesus Christ his Son having cleansed him from all sin.’ . . . This man can now testify to all mankind, I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me.’ He is holy as God who called’ him is holy,’ both in heart and in all manner of conversation.’ He loveth the Lord his God with all his heart,’ and serveth him with all his strength.’ He loveth his neighbour,’ every man, as himself;’ yea, as Christ loveth us;’ them, in particular, that despitefully use him and persecute him, because they know not the Son, neither the Father.’ Indeed his soul is all love, filled with bowels of mercies, kindness, meekness, gentleness, longsuffering.’ And his life agreeth thereto, full of the work of faith, the patience of hope, the labour of love.’ And whatsoever’ he doeth either in word or deed,’ he doeth it all in the name,’ in the love and power, of the Lord Jesus.’ In a word, he doeth the will of God on earth, as it is done in heaven.’” — John Wesley (1703 – 1791). A Plain Account of Christian Perfection.

May our lives be so. To God be the glory!

4. “I am no longer my own, but thine. Put me to what thou wilt, rank me with whom thou wilt. Put me to doing, put me to suffering. Let me be employed for thee or laid aside for thee, exalted for thee or brought low for thee. Let me be full, let me be empty. Let me have all things, let me have nothing. I freely and heartily yield all things to thy pleasure and disposal. And now, O glorious and blessed God, Father, Son and Holy Spirit, thou art mine, and I am thine. So be it. And the covenant which I have made on earth, let it be ratified in heaven. Amen.” — John Wesley. “Wesley Covenant Prayer” as used in the Book of Offices of the British Methodist Church, 1936. Taken from “Wesley Covenant Prayer – Wikipedia, the free encyclopedia,” http://en.wikipedia.org/wiki/Wesley_Covenant_Prayer. Accessed 8/5/2013.

For Deeper Reflection: One of our Christian Devotional Classics classes began with the “Wesley Covenant Prayer.” This prayer from the Covenant Renewal Service in the Wesleyan tradition (first held in 1755) was an apt choice as we discussed John Wesley (1703 – 1791) [and Jonathan Edwards (1703–1758). Let us add this expression of dependence upon and submission to God’s will to our prayers for the new academic year. To God be the glory!

Note: Although some claim Puritan and other Pietistic and still others Anglican roots for the above prayer, I appreciate the resonance with Jesus’ prayer in the Garden of Gethsemane, “Going a little farther, he fell with his face to the ground and prayed, ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.'” — Matthew 26:39 (NIV)

5. “This it is to be a perfect man, to be sanctified throughout; ‘even to have a heart so all-flaming with the love of God,’ (to use Archbishop Usher’s words,) as continually to offer up every thought, word, and work, as a spiritual sacrifice, acceptable to God through Christ.’ In every thought of our hearts, in every word of our tongues, in every work of our hands, to show forth his praise, who bath called us out of darkness into his marvellous light.’ O that both we, and all who seek the Lord Jesus in sincerity, may thus be made perfect in one!'”

This is the doctrine which we preached from the beginning, and which we preach at this day. Indeed, by viewing it in every point of light, and comparing it again and again with the word of God on the one hand, and the experience of the children of God on the other, we saw farther into the nature and properties of Christian perfection. But still there is no contrariety at all between our first and our last sentiments. Our first conception of it was, It is to have “the mind which was in Christ,” and to “walk as He walked;” to have all the mind that was in Him, and always to walk as he walked: In other words, to be inwardly and outwardly devoted to God; all devoted in heart and life. And we have the same conception of it now, without either addition or diminution. — John Wesley (1703 – 1791). A Plain Account of Christian Perfection.

For Deeper Reflection: The above quote comes directly after the one shared yesterday. Although I find the concept of being sanctified throughout difficult to embrace, I long “to have a heart so all-flaming with the love of God,” “the mind which was in Christ,” and to “walk as He walked,” to be inwardly and outwardly devoted to God. How do I remain such when surrounded by temptation otherwise. In addition to “unceasing prayer” and confession of sin, I return again to accountability to the Way and the Word as part of the people of God. Do you have daily, weekly, or even a monthly time of prayer and accountability as part of your campus community? A place to dig into the temptations/challenges which are unique to higher education?

6. “John Wesley, it seems, was too busy a man to write many hymns, though it was he who made the translations contained in the Wesley books from the German, Latin, and Spanish. He was an exceptional linguist, and was himself the author of Hebrew, Greek, Latin, and French grammars. He also compiled and published an English dictionary.

He was a prodigiously energetic and powerful man. Before the age of steam, he traveled two hundred and fifty thousand miles, mostly on horseback, though he was a vigorous walker. He was a great reader. In his ‘Journal‘  there are many casual references to his reading, done on horseback, on shipboard, and wherever he could find time. The reading done on his journeys included Homer, Virgil, Anacreon, Lucian, Voltaire, Machiavelli, Milton, Pope, Laurence Sterne, Ossian. Among his favorite books was Law’s ‘Serious Call to a Devout and Godly Life.’ He was author of more than a hundred works, and editor of a magazine; he was a proponent of animal evolution—of course before Charles Darwin was born. ‘Leisure and I,’ he had once written from college, ‘have parted company.’

Dr. Johnson complained that Wesley would never stay to talk when he came to see him, though Wesley’s ‘Journal‘  for February 18, 1774, says, ‘I spent two hours with that great man, Dr. Johnson.’ Sitting for a picture by Romney, Wesley praised the painter mainly for his despatch. ‘Mr. Romney is a painter indeed. He struck off an exact likeness at once, and did more in an hour than Sir Joshua 180 did in ten.’¹⁷ George III listened to Wesley with respect, and followed his advice in important matters relating to the Church of England. Wesley was one of those present in the robing-chamber at the coronation.

But Wesley’s heart was in the places where he spent the most of his life, preaching the Gospel to the poor and unchurched and ignorant, and such as had no helper. He was too busy to devote much time to writing poetry, though Samuel Bradburn, a friend of Wesley, said of him, ‘He had a fine taste for poetry and composed himself many of our hymns; but he told me that he and his brother agreed not to distinguish their hymns from each other.'” — Jeremiah Bascom Reeves, Hymn as Literature, Chapter VI: The Period of the Wesleys, 179-180.

For Deeper Reflection: I appreciated the introduction of Wesleyan hymn writing I found in Jeremiah Bascom Reeves‘ Hymn as Literature. After reading the quoted section, I prayerfully considered how I spend my time. In particular, how to say, “No”, so not to lose focus upon my true passion and calling; to defer to others even in areas in which I am skilled in order that my true passion and calling may not be lost.