JOHN WESLEY AND ECUMENICITY

ROY S. NICHOLSON, D.D.
(Chairman Division of Religion and Professor of Bible,
Central Wesleyan College)

Introduction. Since we are to consider John Wesley and ecumenicity, and since ecumenicity as considered here is a relatively modern term, we shall ascertain the contemporary application of the word, and then study ' John Wesley's writings to see to what extent they agree with, or differ from, the views of present-day ecumenicists. We shall also let John Wesley speak for himself in his own words.

"Ecumenicity (in the Christian church), [is] the state of being ecumenically united, especially in furthering the aims of the ecumenical movement." (1) Pertaining to a movement (ecumenical movement), especially among Protestant groups since the 1800's, ecumenicity is aimed at achieving universal Christian unity and church union through international, interdenominational organizations that cooperate on matters of mutual concern.

The Aims of Today's Ecumenical Movement. It is difficult to pin-point the exact aims of modern ecumenicists. Some have a major aim of an "international fellowship" into which the recently-founded churches in Africa and the East are welcomed "on terms of full spiritual equality." (2) Such unity would be of "heart and feeling rather than of doctrine." Others' aims are "to facilitate common action by the Churches . . . to establish relations with denominational federations of world-wide scope and with other ecumenical movements." (3) The expression "other ecumenical movements" raises a question. In view of the fact that the Roman Catholic Church considers itself the only truly ecumenical church, does this include efforts to unite the Roman Church and the non-Roman churches into one fold? This is a valid question in view of later references to John Wesley's catholicity.

Evangelicals and Ecumenicity. J. Marcellus Kik, commenting upon the stage which ecumenism has reached, stated that it "still lacks definition," but that the definition of the term would doubtless be resolved "within a few decades." Some ecumenicists are driving for "the full organic union of all churches, removing and wiping out all obstacles," while others consider the obstacles to organic union "too formidable," and are seeking "some tangible expression of unity." (4)

The following evangelical definition of ecumenism is proposed: "The movement in the universal, visible church upon earth by which, under the influence and guidance of the Holy Spirit, the church comes into the unity of the faith and of the knowledge of the Son of God unto the measure of the stature of the fullness of Christ." (5) This is scriptural ecumenicity. Franz Hilderbrandt declares that the practical conclusion of Wesley's Missionary Christianity and the expression of his scriptural catholicity was to "present every man perfect in Christ. . . . The emphasis lay both on the universality and the finished work of grace. . . . The mission of Methodism could and can have no other aim than. . . to win 'real scriptural Christians' . . . In Wesley's own phrase, 'to assist all parties without forming any.' "(6)

A genuine Christian unity preceded the modern ecumenical movement; but that "ecumenicity, the drive for church unity has been sparked largely by men whose social-actionist philosophy is collectivist, i.e., requires extensive political intervention into the everyday affairs of men," is undeniable. (7) Unity is desirable if it does not involve belittling the vital importance of biblical theology to true religion. But more than unity and cooperation seem to be the ecumenicists goal. A reviewer of a late book by a modern ecumenicist states that the author fears that "cooperative efforts which allow churches to maintain their own theology and church organization will in the end be a 'Dead-End Street' instead of a 'Highway to Unity'." (8)

One difference between Wesley and modern ecumenicists is that Wesley worked "not to change laws or institution, but to change men." (9) Since John Wesley is to speak for himself on ecumenicity, we shall consider his method of expressing himself as he set it forth in the Preface to Sermons, Volume I. He embraced and taught those doctrines which he considered as "the essentials of true religion," and necessary to present and future happiness. He put nothing in oratorical, elaborate or elegant dress. He designed "plain truth for plain people," purposely abstaining

from all nice and philosophical speculations, from all perplexed and intricate reasonings and, as far as possible, from even the show of learning. .. We may die without the knowledge of many truths, and be carried into Abraham's bosom. But if we die without love, what will knowledge avail? Just as much as it avails the devils and his angels. (10)

I. John Wesley's Doctrines Reveal His Ecumenicity

There are two common errors concerning Wesley and doctrine: 1. "That he cared nothing for doctrinal truth," and 2. "That Wesley brought forward new and strange doctrines, never known to the Church before his time (11)

Wesley's aim was to cultivate practical godliness and to spread scriptural holiness, and that "excluded alike indifference to doctrinal truth and the invention and propagation of doctrinal novelties." (12) His theology was that of "practical divinity."

Speaking about admission into the Methodist society, which (in 1788, or three years before his death) was not a church, Wesley said:

One circumstance more is quite peculiar to the people called the Methodist, the terms upon which any person may be admitted into their society. They do not impose, in order to their admission, any opinions what-ever. Let them hold particular or general redemption, absolute or conditional decrees. Let them be Churchmen of Dissenters, Presbyterians or Independents; it is no obstacle. Let them choose one mode of baptism or another; it is no bar to their admission. The Presbyterian may be a Presbyterian still; the Independent or Anabaptist use his own mode of worship. So may the Quaker and none will contend with him about it. They think and let think. One condition, and one only, is required, -A real desire to save their soul. Where this is, it is enough: They desire no more: they lay stress upon Nothing else they ask only, "Is thy heart herein as my heart? If it be give me thy hand!

Is there any other society in Great Britain or Ireland that is so remote from bigotry? That is so truly of a Catholic spirit? So ready to admit all serious persons without distinction? Where, then, is there such another society in Europe? In the habitable world? I know none. Let any man show it me that can. Till then, let no one talk of the bigotry of the Methodists. (13)

In "The Character of a Methodist" Wesley made it clear that this liberty to "think and let think" excluded the right to hold views which "strike at the root of Christianity." He expressly names the Roman Church and the Socinians and the Arians as holding views contrary to Methodist beliefs. (14)

'Wesley's catholicity of spirit and broad charity cannot be said to indicate any disposition to latitudinarism in doctrine. A careful study will show that "the General Rules of the United Society incorporated doctrinal implications of the most solemn significance." His catholicity of spirit led him to exercise the most generous charity toward those who did not agree with him on all points. Wesley printed a life of Firmian who was a Unitarian and called him "a pious man"; and he considered Montanus, of the second century, Pelagius of the fifth century, and Servitus of the sixteenth as "holy men" whom he hoped to see in the Kingdom of heaven. But he "no more endured the teachings of the heretics than he accepted the tenets of the heathen." (15) Wesley has been described as "Catholic, but not liberalist"; "dogmatic, but not disputatious"; and "hating heresies while loving heretics." He believed strongly and preached powerfully. Yet his preaching was marked by a true emphasis, a proper proportion and a solemn simplicity.

Wesley did not minimize doctrine, but did make a distinction "between doctrine and opinion." Perhaps one of the thorniest doctrinal questions facing Wesley was that of ''predestination.'' John Wesley wrote to his helpers and assistants: "In public preaching, speak not one word against opinions of any kind. We are not to fight against notions but against sins. ... Keep to our one point, present inward salvation by faith, by the divine evidence of sins forgiven." (16) In this letter (all of which is not quoted, to save space) Wesley indirectly classified "predestination" as an "opinion. Richard Watson remarks thus about Wesley's handling of "opinions'': ''To erroneous opinions, when innocent, no man was more tender; but when they infected the conduct, they met from him the sternest resistance." (17)

Wesley's willingness to grant liberty of thought to those who held different opinions on doctrines which he did not espouse is shown in his desire to avoid "needless dispute" in the controversy with Whitefield on the "three points in debate: 1. Unconditional Election. 2. Irresistible Grace. 3. Final Perseverance." The concessions which Wesley was willing to grant are set forth in his "Journal" for August 1743. (18)

The distinctive notes of Wesley's theology were "the universality of the Gospel"; "the witness of the Spirit," or assurance; "the possibility of Christian Perfection"; and "the possibility of total and final apostasy." Wesley's doctrines emphasize the dignity, worth and significance of the individual. There is no caste or class distinctions. Wesley did not deal in fractions: he was concerned about all men and all of the man. The worth of the individual was revealed in his emphasis on Christian Perfection, or Holiness, which he defined as loving God with all the heart and soul and strength and mind, and one's neighbor as one's self. Maldwyn Edwards' observation on this subject is pertinent in view of our concern with Wesley's ecumenicity: "His emphasis was never a negative one on sinlessness, but the positive call to a life consciously inspired by whole hearted love for God and man." (19) This glorious experience transformed men who in turn transformed entire communities.

II. John Wesley's Catholic Spirit Reveals His Ecumenicity

Wesley's sermon on the "Catholic Spirit" is based (1) on the obligation which the royal law of love puts upon Christians to love all mankind, and is not limited to one's neighbor, relations, acquaintances and friends; and (2) on the further fact that "there is a peculiar love we owe to those who love God. . . . All men approve of this; but do all men practice it? Daily experience shows the contrary." (20) Whereupon Wesley stated "two grand general hindrances. . . First: . . . they cannot all think alike; and Secondly, they cannot all walk 'alike; but, in several smaller points their practice must differ in proportion to the difference of their sentiments." (21)

Wesley recognized that a difference of opinion or modes of worship may "prevent an entire external union," but it need not

prevent our union in affection. Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, not-withstanding these smaller differences. These remaining as they are, they may forward one another in love and in good works. (22)

The fact of a difference in opinions Wesley considered to be "an unavoidable consequence of the present weakness and shortness of human understanding," (23) which will continue until man is glorified. Man holds an opinion because he believes it to be true, but that does not make it true. "Invincible ignorance" and "invincible prejudice" contribute to errors in opinion; hence,

every wise man... will allow others the same liberty of thinking which he desires they should allow him. . . . He bears with those who differ with him, and only asks him with whom he desires to unite in love that single question, Is thy heart right, as my heart is with thy heart?

Wesley sets forth a very interesting and illuminating answer to what a follower of Christ should understand by the question: 'Is thy heart right, as my heart is with thy heart?' when he proposes it to any of his brethren? His answer shows how much is implied:

"Is thy heart right with God?" This question is followed by an explanation which involves at least thirteen items, pertaining to the nature, power and work of God, and one's relation to Him. (24)

Dost thou believe in the Lord Jesus Christ, 'God over all, blessed for ever'... (25) Is thy faith... filled with the energy of love? Dost thou love God (I do not say, 'above all things,' for it is both an unscriptural and an ambiguous expression, but) 'with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength?' (26)

Art thou employed in doing, 'not thy will, but the will of Him that sent thee?' (27) Does the love of God constrain thee to serve him with fear? Art thou more afraid of displeasing God, than either of death or hell? Is nothing so terrible unto thee as the thought of offending the eyes of his glory? (28)

Is thy heart right toward thy neighbor? Does thou love, as thyself, all mankind without exception? (29) Do you show your love by your works? While you have time, as you have opportunity, do you in fact 'do good to all men,' neighbors or strangers, friends or enemies, good or bad? Do you do them all the good you can; endeavouring to supply all their wants; assisting them both in body and soul, to the uttermost of your power? -If thou art thus minded, may every Christian say, yea, if thou art but sincerely desirous of it, and following on till thou attain, then 'thy heart is right, as my heart is with thy heart' (30)...

If it be, give me thy hand. I do not mean, 'Be of my opinion.' You need not: I do not expect or desire it. Neither do I mean, 'I will be of your opinion).' I cannot... keep you your opinion; I mine; and that as steadily as ever. You need not even endeavour to come over to me, or bring me over to you. I do not desire you to dispute these points, or to hear or speak one word concerning them. Let all opinions alone on one side and the other: only 'give me thine hand.'

I do not mean, 'Embrace my modes of worship'; or 'I will embrace yours... we must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable to God, and I will do the same.

I mean, First, love me; and that not only as thou lovest all mankind... love me with a very tender affection, as a friend that is closer than a brother; as a brother in Christ, a fellow-citizen of the New Jerusalem.....

Love me with the love that is long suffering and kind; that is patient... that is not provoked, either at my follies or my infirmities. . . . Love me with the love that covereth all things... that... is always willing to think the best, to put the fairest construction on all my words and actions. .

I mean, Secondly, commend me to God in all thy prayers..... I mean, Thirdly, provoke me to love and to good works. . . I mean, Lastly, love me not in word only, but in deed and in truth. So far as in conscience thou canst (retaining still thy own opinions and thy manner of worshipping God,) join with me in the work of God; and let us go hand in hand.

Two things should be observed with regard to what has been spoken under this last head. The one, that whatsoever love, whatsoever offices, whatsoever temporal or spiritual assistance, I claim from him whose heart is right, as my heart is with his, the same I am ready, by the grace of God, according to my measure, to give him. The other, that I have not made this claim in behalf of myself only, but of all whose heart is right toward God and man, that we all may love one another as Christ hath loved us. (31)

From these extracts we see what Wesley meant by "a catholic spirit." He knew that the term had been "grossly misunderstood" and "dangerously misapplied," but he felt that those who calmly considered his explanations would not misapprehend or misapply its meaning. He declared,

first, that a catholic spirit is not speculative latitudinarianism. It is not an indifference to all opinions: This is the spawn of hell, not the offspring of heaven....

Secondly, that a catholic spirit is not any kind of practical latitudinarianism. It is not indifference as to public worship, or as to the outward manner of performing it. This, likewise would not be a blessing, but a curse....

Thirdly, that a catholic spirit is not indifference to all congregations. This is another sort of latitudinarianism, no less absurd and unscriptural than the former. But, it is far from a man of truly catholic spirit. He is fixed in his congregation as well as his principles. (32)

Wesley warns against the natural unwillingness men have "to allow anything good in those who do not in all things agree with themselves." (33) He lays down the simple tests by which it may be determined whether the work of one who "followeth not us" is genuine; and if it is genuine, he warns against hindering such a person by either "authority or arguments, or persuasions" lest those souls whom he might win perish and God require their blood at the hands of those who hindered the worker. (34)

John A. Faulkner, wrote:

As to the terms of membership in his societies he was liberal; as to the definition of the church he was liberal; as to his all-embracing catholicity of spirit in looking for the salvation of all earnest people, heathen and Christian, who lived according to their light, he was liberal; as to a wide outlook and communion with earnest, enlightened spirits of all races, times, and creeds, he was liberal. But as to utter devotion to the central truths of the gospel as historically witnessed by the evangelical Protestant churches, no one could be more conservative. . . . (35)

Wesley not only was truly ecumenical in his personal attitudes, but he insisted upon it in his people. In Advice to the People Called Methodist he urged upon them:

Be true to your principles touching opinions and the externals of religion. Use every ordinance which you believe is of God; but beware of narrowness of spirit toward them which use them not. Conform yourself to those modes of worship which you approve; yet love as brethren those that cannot conform. (36)

III. John Wesley's Description of the Character of a Methodist Reveals His Ecumenicity

The distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the ~ We believe, indeed that 'all Scripture is given by the inspiration of God'; and herein we are distinguished from Jews, Turks, and Infidels. We believe the written word of God to be the only and sufficient rule both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church. We believe Christ to be the eternal, supreme God; and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike at the root of Christianity, we think and let think...

Neither are words or phrases of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, both on ordinary occasions, and when we speak of the things of God..

Nor do we desire to be distinguished by actions, customs, or usages, of an indifferent nature. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden......

A Methodist is one who has 'the love of God shed abroad in his heart by the Holy Ghost given unto him'; one who 'loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength.'

And while he... always exercises his love to God... he accordingly loves his neighbor as himself; he loves every man as his own soul. His heart is full of love to all mankind. . . . For he is 'pure in heart.'....

By the... fruits of a living faith, do we labour to distinguish ourselves from the unbelieving world. . . . But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all; not from any who sincerely follow after what they know they have not yet attained.. . . Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. . . . (37)

IV. John Wesley's Philanthropic and Benevolent Activities Reveal His Ecumenicity

The current ecumenical movement's emphasis on social righteousness has not progressed beyond John Wesley's interest and effectiveness in, that area. He considered that "Christianity is a social religion; and that to turn it into a solitary religion, is indeed to destroy it, . . . and . . . that to conceal this religion is impossible, as well as contrary to the design of its Author." (38) This was because the heart of his religion was love: love to God and love to man.

Wesley's efforts in behalf of social righteousness led him to attack slavery, to declare that war was "rebellion against humanity and God," (39) to preach against the abuse of money and privilege; to consider that "wealth gained by the distilling and distribution of beverage intoxicants was scarcely less 'stained in blood' than wealth gained through slavery." (40) He was also the crusader against all unethical practices in legal, political, and state affairs, as well as in economics. He considered that "all social problems are fundamentally spiritual and ethical. . . ." (41) The revival which sprang from Wesley's labors cultivated "the spirit of equity and fellowship," and "revived vital, practical Christianity, and made it a moral and social force." (42)

Wesley's Philanthropic Activities. In "A Plain Account of the People Called Methodists" Wesley gave a resume of his activities in behalf of the indigent and the sick. There was systematic visitation of the sick, medicine and nursing care was provided by members of the societies. . . . His medicines were dispensed to all who came, "for I did not regard whether they were of the society or not."

The "feeble, aged widows" were cared for and the children of needy parents were gathered, clothed and given basic instruction under Christian influences. Wesley also provided a fund so that the poor, but industrious, who needed temporary loans for their business could secure them without having to resort to pawnbrokers. He delegated the handling of funds to others, so that when his critics accused him of personally profiting by the donations for his charitable enterprises he could truthfully say that he had not so much as "the beholding thereof with my eyes." When falsely accused of personally benefiting from contributions for these benevolences, Wesley wrote: "If I want anything, I am relieved, even as another poor man." (43)

Wesley was free from race prejudice. He spoke in sympathetic terms of Negroes. His heart was moved at their ignorance of spiritual things. Wesley outlined a plan by which spiritual instruction could be" given to them. (44)

Regarding the Jews Wesley wrote: "It is not so easy to pass any judgment concerning the faith of our modern Jews. . . . It is not our part to pass sentence upon them, but to leave them to their own Master." (45)

Concerning the French Wesley cited the custom of French ladies, even those of the Royal Family, in visiting the sick in hospitals, and actually ministering to their needs; even to the extent of dressing their sores and performing "the meanest offices for them." He declared: "their wisdom and virtue [is) worthy the imitation of the whole Christian world." (46)

Civil Liberty. Regardless of the havoc which sin wrought upon the race, so that some seemed more barbarous than others, Wesley believed that "men have the right to full civil liberty." (47)

Women's Rights. He was the champion of women's dignity and rights in an age when women generally were mistreated. Although women were not allowed to "preach" in early Methodism, a very large place was made for them in the work of the Church. (48)

Faulkner has a highly interesting chapter on "Wesley as Sociologist," which shows Wesley's humanitarian concerns. The chapter concludes with an evaluation of his work in the social realm:

Wesley was no sociologist.... He was not a reformer, nor an agitator.... But he was a wide-minded man, with a broad outlook, who took intense interest in everything which touched humanity, with ethical passion, with enthusiasm not only for saving men but for enlarging their lives on all sides. Most of the wrongs of the day he struck with burning words; others he condemned unconsciously. His great work was to make men the sons of God in truth. So it brought it about-or at least it was one of the chief factors in bringing it about-that social, economic, and political reform in England were to go forward in peaceable channels, not by way of cataclysm, as in France then, and in Russia now, but by way of quiet evolution as in all English speaking lands. (49)

V. John Wesley's Concept of the Church Reveals His Ecumenicity

In replying to a Roman Catholic Bishop's Caveat Against the Methodists, Wesley set forth a description of the true church:

And such is the Catholic Church-that is, the whole body of men, endued with faith working by love, dispersed over the whole earth, in Europe, Asia, Africa, and America. And this church is 'ever one.' In all ages and nations it is the one body of Christ. It is 'ever holy'; for no unholy man can possibly be a member of it. It is 'ever orthodox'; so is every holy man in all things necessary to salvation; 'secured against error' in all things essential 'by the perpetual presence of Christ; ever directed by the Spirit of Truth' in the truth that is after godliness. This Church has 'a perpetual succession of pastors and teachers divinely appointed and divinely assisted'. . . . Therefore every part of this character is applicable to (the Reformed Churches).. . . Consequently, although they are not the whole 'people of God,' yet they [the Methodists against whom this Caveat was written] are an undeniable part of His people (the Church). (50)

In "A Letter to a Roman Catholic" Wesley recognized that there was a basis for love to prevail despite the retention of differences of opinions by both sides. To him, whether "opinions" be right or "wrong" there were "tempers which could lead to destruction, and to the nethermost hell." (51)

To try "softening our hearts towards each other," Wesley set forth what he declared to be essential in "Our belief and . . . practice." (52) Among them he included:

1. Belief in an infinite and independent Being... One God... The Father of all things . . . The Father of His only Son, whom he hath begotten from eternity . . . (53)

2. Belief that Jesus of Nazareth was the Saviour of the world, the Messiah so long foretold; . . . he is the proper, natural son of God, God of God, very God of very God; and that he is Lord of all, having absolute, supreme, universal dominion over all things. . . . I believe that he was made man, Joining the human nature, with the divine in one person; being conceived by the singular operation of the Holy Ghost and born of the Blessed Virgin Mary... (54)

3. Belief in the infinite eternal Spirit of God, equal with the Father and the Son, to be not only perfectly holy in himself, but the immediate cause of all holiness in us; . . . purifying and sanctifying our souls and bodies, to a full and eternal enjoyment of God. (55)

4. 1 believe that Christ by his Apostles gathered unto himself a church, to which he has continually added such as shall be saved; that this catholic, that is to say universal, Church, extending to all nations and all ages, is holy in all its members, who have fellowship with God the Father, Son, and Holy Ghost; that they have fellowship with the holy angel who minister to these heirs of salvation, and with all the living members of Christ on Earth, as well as all who departed in his faith and fear. (56)

Then Wesley asks:

Now, is there anything wrong in this? Is there any one point which you do not believe as well as me? But you think we ought to believe more. We will not now enter into the dispute. Only let me ask, If a man sincerely believes thus much and practices accordingly, can any one possibly persuade you to think that such a man shall perish everlastingly? (57)

In this same letter Wesley emphasized "practice" according to one's professed belief. If he does not, "all his faith will not save him." (58)

In setting forth the points of agreement between Catholics and Protestants, Wesley was not trying to persuade Catholics to "leave or change" their religion,

but to follow after that fear and love of God without which all religion is vain. I say not a word to you about your opinions or outward manner of worship. But I say, all worship is an abomination to the Lord unless you worship him in spirit and in truth. . . . (59)

O brethren let us not still fall out by the way! I hope to see you in heaven. If we cannot as yet think alike in all things, at least we may love alike. Herein we cannot possibly do amiss. . . . (60) [Note that Wesley calls them "brethren," and hopes to see them in heaven.]

Then follows Wesley's 4-point formula for implementing "every Christian action":

First, not to hurt one another; to do nothing unkind or unfriendly to each other, nothing which we would not have done to ourselves..

Secondly, . . . to speak nothing harsh or unkind of each other. The sure way to avoid this, is to say all the good we can, both of and to one another... to use only the language of love; to speak with all softness and tenderness....

Thirdly, resolve to harbour no unkind thought, no unfriendly temper, towards each other . . . let us examine all that rises in our heart, and suffer no disposition there which is contrary to tender affection. .

Fourthly, endeavour to help each other on [cooperate] in whatever we are agreed leads to the Kingdom. So far as we can, let us always rejoice to strengthen each other's hands in God. Above all, let us each take heed to himself (since each must give an account of himself unto God,) that he fall not short of the religion of love; that he be not condemned in that he himself approveth. . . (61)

Wesley was genuinely opposed to the Catholic system as it related to political affairs. But he was convinced that both Roman Catholics and Methodists-if each lived according to the requirements of God-were each a part (though not the whole) of the universal Church. (62) Whatever may be said of Wesley's motives regarding Methodism as a "movement within the Church" this much is certain: it was "an attempt to translate Christianity into a working formula." (63)

A letter dated July 3, 1756 to James Clark sets forth Wesley's views on the Catholic Spirit.

I do not infer that Christians should not inquire into each other's opinions I use it to illustrate, not to prove. . . . My general proposition . . . was this: 'all the children of God may unite in love, notwithstanding their differences in opinion or modes of worship.' From this persuasion, when I meet with any whom I have reason to believe to be children of God, I do not ask of him: . .. 'Do you agree with me in opinion or modes of worship, particularly with regard to Church Government, Baptism, and the Lord's Supper?' I let these stand by till we begin to know and confirm our love to each other....

At present, I say, 'Keep your own opinion; I mine. I do not desire you to dispute these points. Whether we shall dispute them hereafter is another question: perhaps we may, perhaps we may not..

A man who lives and dies in error or dissent from our Church may yet be saved; but a man who lives and dies in sin must perish. . . . I would to God we could all agree in opinion and outward worship. But if that cannot be, may we not agree in holiness? May we not all agree in being holy, as he that has called us is holy, in heart and conversation? . . . (64)

One of the major problems of contemporary ecumenicists is to secure agreement on "the Church." How do the ecumenicists envision the Church?

The coming Great Church has been the theme of ecumenism and the dream of ecumenicists. To some the dream will be realized when all Christians-Protestants, Orthodox and Roman Catholic- will be in one corporate structure. The drive of Ecumenism is to achieve this goal. Unity of faith, of worship, of doctrine must be subordinated, to unity of polity. When all Christian people are shepherded under one organization the ecumenical millennium will have arrived. (65)

What did Wesley believe concerning the Church? In Sermon LXXIV, "Of the Church," he says: "A more ambiguous word than this, the church, is scarce to be found in the English language." (66) In this sermon Wesley explained that a Church of Christ might be either a company of two or more Christian believers meeting together (a family or otherwise), a congregation of Christians meeting in a place, or several congregations in a town considered collectively, or all the congregations on earth as in Acts 20:28 where he declared it "undoubtedly means the catholic or universal Church, that is, all the Christians under heaven." (67)

Faulkner, has condensed Wesley's description of the marks of the catholic or universal church, thus:

Members of it (or them) have one Lord, Christ, 'whom to obey is their glory and joy'; one faith namely, the faith which says to Christ with Thomas, 'My Lord and my God'; and with Paul, 'The Life I 'live by the faith in the Son of God'; one baptism, the 'outward sign of all that inward and spiritual grace, grace which the one Lord is continually bestowing upon his church'; and not in this passage the baptism of the Holy Spirit, that being included in the 'one Spirit'. Wherever there are people with this character, they belong to the catholic or universal church.

Here, then, is a clear unexceptionable answer to that question: 'What is the Church?' The catholic or universal Church is, all the persons in the universe whom God hath so called out of the world as to entitle them to the preceding character; as to be 'one body' united by 'one Spirit,' having 'one faith, one hope, one baptism; one God and Father of all, who is above all, and through all, in them all.

This account is exactly agreeable to the nineteenth Article of our Church, the Church of England: (Only the Article includes a little more than the Apostle has expressed:)

The Visible Church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly administered. (68)

Wesley declared that he would "not undertake to defend the accuracy of this definition". (69) He felt that the statements pertaining to the "pure word of God" being preached, and "the sacraments be duly administered" were too exclusive. His own words are:

I dare not exclude from the Church catholic all those congregations in which any unscriptural doctrines which cannot be affirmed to be the pure word of God are sometimes, yea, frequently preached; neither all those congregations in which the sacraments are not duly administered. Certainly, if these things are so, the Church of Rome is not so much a part of the catholic Church, seeing therein neither is the pure word of God preached nor the sacraments duly administered. Whoever they are that have one spirit, one hope, one Lord, one faith, one God and Father of all, I can easily bear with their holding wrong opinions, yea, and superstitious modes of worship. Nor would I on these accounts scruple to include them within the pale of the Catholic Church; neither would I have any objection to receive them if they desired it as members of the Church of England. (70)

Lest it may appear that Wesley was too inclusive as to who could be a member of Christ's Church, hear his further words from this same sermon on the Church:

if the Church, as to the very essence of it, is a body of believers no man that is not a Christian believer can be a member of it. If this whole body be animated by one spirit, and endued with one faith, and one hope of their calling; then he who has not that spirit and faith, and hope, is no member of this body. It follows, that not only no common swearer, no Sabbath-breaker, no drunkard, no whoremonger, no thief, no liar, none that lives in any outward sin, none that is under the power of anger or pride, no lover of the world, in a word, none that is dead to God, can be a member of his Church. (71)

John Wesley's view on "the Church" perhaps are summarized no better than in John S. Simon's account, which evidently reflects Archbishop Secker's "Lectures on the Church Catechism."

The Church is defined as comprehending all good men in all ages, under every dispensation, who have believed and served Christ according to the degree of light which they had. It is the Catholic Church as distinguished from the Jewish Church, which embraced only one nation. It is the universal Church, which embraces all men in all nations. The Catholic faith is that form of doctrine which was delivered by the apostles. It can be learned with certainty only in the writings of the New Testament. Every Church or society of Christians which preserves this Catholic or universal faith is a part of the true or universal Church. In this sense, every individual Church which holds the essentials of Christianity is a Catholic Church. (72)

Thus we conclude that John Wesley's ecumenicity is that of New Testament Christianity, which Franz Hildebrandt has summarized as "Scriptural Christianity," "Practical Christianity," "Missionary Christianity," and "Catholic Christianity." (73) It is the fulfillment of love as set forth in John Wesley's Works, and expressed in Charles Wesley's Hymn:

Love, like death, hath all destroyed,
Rendered all distinctions void;
Names and sects, and parties fall:
Thou, 0 Christ, art all in all. (74)

Documentations

1. Random House Dictionary of the English Language, the Unabridged Edition (New York: Random House, 1966).

2. Encyclopedia Britannica

3. Encyclopedia Americana

4. Ecumenism and the Evangelical (Philadelphia: The Presbyterian and Reformed Publishing Co., 1958), p. v.

5. Kik, op. cit., p. 3.

6. Christianity According to the Wesleys (London: Epworth Press, 1956), p. 65 (cf. Wesley's Letters, VIII, 47, 71, 211 ).

7. "The Ecumenical Movement and Social Action," Edwin A. Opitz in The Kingdom Without God, ed. Gerald A. Heard and Edmund A. Opitz (Los Angeles: Foundation for Social Research, 1956), p. 73.

8. Bibliotheca Sacra, Vol. 123, no. 492, p. 369.

9. Wesley as Sociologist, Theologian and Churchman (New York: The Methodist Book Concern, 1918), p. 8.

10. The Works of the Rev. John Wesley (Grand Rapids: Zondervan Publishing House. Reprint edition) V, 1-6. Further references will be listed as "Works".

11. Warren A. Candler, Wesley and His Work (Nashville: Publishing House of the M. E. Church, South, 1912), p. 64.

12. Ibid.

13. "Thoughts Upon a Late Phenomenon." Works, XIII, 345.

14. Works, VIII, 345.

15. Candler, op. cit., p. 71, 72.

16. Jourhal, III, 320, Note.

17. The Life of the Rev. John Wesley, A New Edition with Notes (Nashville: Publishing House of the M. E. Church, South. 1912), p. 144. See also Journal, III, 178-180.

18. Works, I, 426, 427.

19. Maldwyn Edwards. This' Methodism (London: Epworth Press, 1939), p. 144.

20. Works, V, 493.

21. Ibid.

22. Ibid.

23. Works, V, 494.

24. Ibid.

25. Ibid.

26. Ibid.

27. Works, V, 498.

28. Ibid.

29. Ibid.

30. Ibid., pp. 498, 499.

31. Ibid., pp. 499-501.

32. Ibid., pp. 502-504.

33. Works, V, 487.

34. Ibid.

35. Op. cit., pp. 84, 85.

36. Works, VIII, 357.

37. Ibid., pp. 340-347

38. Works, V, 296.

39. John Wesley Bready, England Before and After Wesley (London: Hoddex and Stoughton, I.td. n. d,), p. 229.

40. Ibid., p. 242.

41. Ibid., pp. 25, 252.

42. Ibid., pp. 255, 257.

43. Works, VIII, 263-268.

44. Works, I, 40, 48, 49.

45. Works, VII, 197, 198.

46. Ibid., 119, 120.

47. Faulkner, op. tit., p. 11, Works, VII, 419; XIII, 153, and note, pp. 153, 154.

48. Cf. Works, XII, 353:357.

49. Faulkner, op. tit., pp. 32.

50. Letters, III, 137, 138.

51. Works, X, p. 80.

52. Ibid., p. 81.

53. Ibid.

54. Ibid.

55. Ibid., p. 82.

56. Ibid.

57. Ibid.

58. Ibid., p. 83.

59. Ibid.

60. Ibid., p. 85.

61. Ibid., p. 85, 86,

62. Works, VII, 392-401.

63. W. H. Fitchett, Wesley and His Century (Cintinnati: Jennings and Graham, n. d.), p. 302.

64. Letters, III, 181-183.

65. Kik, op. cit., 142.

66. Works, VII, 392.

67. Ibid., p. 393.

68. Op. cit., p. 68.

69. Works, VI, 397.

70. Ibid.

71. Ibid., p. 400

72. 7ohn Wesley and the Methodist Societies (London: Epworth Press, 1952), p. 280.

73. Op. cit., p. 80.

74. Quoted by Hildebrandt, op. eit., p. 79.