J. Lawrence Brasher. 1994. The Sanctified South: John Lakin Brasher and the Holiness Movement. Urbana, IL: University of Illinois Press.

Reviewed by William Kostlevy, Asbury Theological Seminary, Wilmore, Kentucky.

The publication of J. Lawrence Brasher’s landmark biography and rhetoric analysis of his grandfather’s (John Lakin Brasher) sermons is an event of considerable importance in the historiography of the Holiness Movement, evangelicalism, and Southern religion. In the first biography of a postbellum Wesleyan/Holiness figure published by a university press, Brasher skillfully, and with remarkable even-handedness, presents a portrait of an important Holiness evangelist who both shaped and was shaped by his place of birth and the Movement which he embraced in 1900. Because Brasher was one of the most thoughtful, observant, long living, and well documented Holiness Movement figures, his personal papers, housed at Duke University, are perhaps the single most important manuscript collection documenting any figure in the Holiness Movement. Further, his reflections on Holiness Movement personalities he had known, published as Glimpses (1954), is an invaluable source of information on many of the key Movement figures in the first five decades of the twentieth century.

Brasher, with considerable sensitivity, traces his grandfather’s birth into a "Republican Methodist" (i.e., Methodist Episcopal Church) family struggling to survive and shape reconstruction in Northern Alabama. In subsequent chapters, he details Brasher’s call to preach, the character of "popular perfectionism" in the late nineteenth century, his experience of entire sanctification, preaching style, and the character and importance of the religious experience of "plain folks" as perpetuated and shaped by Brasher and the Holiness Movement. Left unexplained is Brasher’s career as an educator, itinerant evangelist, and camp meeting preacher—an omission that the author intends to rectify in a second volume.

As Lawrence Brasher explains in his preface, the underlying aim of this study is an examination of how the particular time and place in which John Brasher lived shaped his person and preaching. To the surprise of many students of American Christianity, although certainly not the readers of this journal, the "popular" image of Southern Holiness folks which emerges from Brasher’s study is not of the economically disinherited of Liston Pope, or improvised, uncivilized and psychologically impaired individuals such as described by W. S. Cash and Erskine Caldwell. Instead, Holiness folks are viewed as part of the "southern middle class" described in Frank Owsley’s Plain Folk in the Old Southwest (1949). As epitomized here, Southern Holiness folks emerge as nonsectarian, moderate, middle class people tied to Southern folkways. Of course, the case for moderation would be more difficult to sustain if Bud Robinson or W. B. Godbey were chosen as representatives of Southern Holiness religion.

Brasher’s discussion of popular perfectionism and the role and character of religious experience (chapter 8) in the Holiness Movement is particularly noteworthy. He says that "autobiography was inseparable from Methodism which grounded its theology in experience." Equally instructive is the author’s discussion of humor in the experience of the sanctified. Although it confounds certain stereotypes, any movement spread by popular actor-preachers such as Beverly Carradine and Bud Robinson cannot be understood as lacking a sense of humor.

As in any academic work, scholars will not accept all of Brasher’s conclusions. It is certainly paradoxical to suggest that a member of the Methodist Episcopal Church with union sympathies who served as a president of an Iowa Holiness school typifies the Southern Holiness Movement. In fact, Brasher’s career and the trans-sectional ministries of many Holiness evangelists challenge the very existence of a distinctive Southern Holiness Movement.

Ironically, I believe Dr. Brasher could have strengthened greatly his case for a distinctive Southern Holiness Movement had he chosen to make race and racial attitudes a central consideration. Although acknowledging his grandfather’s paternalistic and segregationist attitudes, the author misses an excellent opportunity to discuss the Holiness Movement’s contradictory racial attitudes. In fact it was a rare product of the Southern Holiness Movement, for example an E. Stanley Jones, who challenged racial mores in the United States. And, incidentally, it was only after the infusion of Free Methodist faculty members (Northern Holiness folks) that Asbury Theological Seminary was willing to challenge the Jim Crow legislation which barred African-Americans from Kentucky’s colleges and universities. Regardless, this is a work of mature scholarship that establishes Dr. Brasher as one of the more important interpreters of the Holiness Movement in our time. Students of American religious history will eagerly await his next volume.

W. Stephen Gunter. 1989. The Limits of "Love Divine." Nashville: Kingswood Books. 368 pp. ISBN 0-687-21856-×.

Reviewed by Kenneth J. Collins, Methodist College, Fayetteville, North Carolina.

Stephen Gunter’s work, The Limits of "Love Divine" constitutes a significant attempt to break out of the alluring hagiographic molds which are rife in the secondary literature seeking to rediscover John Wesley, as the author puts it, "warts and all." Though the task of this work is formidable, the method to achieve it is fairly straightforward and easily tracked.

Gunter’s focus involves a critical examination of the first fifty years of Methodist history, with an eye on two major elements: (1) the development of Methodist theology and (2) an assessment of that development in terms of its specific historical context. The first element, for the most part, devolves on John Wesley’s theology; the thought of Charles Wesley, George Whitefield and John Fletcher is also considered, but with much less depth. The second explores the practical situations in the Methodist societies themselves. Put another way, the Methodist theological ideals are critically examined against the backdrop not only of their practical application, but also in terms of the critics.

From the perspective of its eighteenth-century detractors, Methodist theology and practice often appeared to be either a species of enthusiasm, so feared by that "enlightened" age, or else yet another version of the antinomianism which has troubled the church throughout the ages with its disruption of ecclesiastical and moral order. Not surprisingly, the principal charges which emerged out of these two perceptions, accurate or not, and which Gunter explores in some detail, are enthusiasm, anti-clericalism and doctrinal divergence—the last two being the forms that antinomianism often takes.

Though Gunter devotes an entire chapter to the charge of Methodist enthusiasm, and though this topic also appears in subsequent chapters, albeit in a more cursory fashion, he offers the reader little more than what is already present in the treatments of Cragg, Yates, Starkey, and Crow. What is more troubling, however, is the methodology utilized to assess the charge of enthusiasm itself. For instance, Gunter culls eight types of special workings of the Holy Spirit from Bishop Gibson’s references to George Whitefield’s journal, he reduces them to four (extraordinary communications, special vocation and spiritual accomplishments, unusual piety, and a new gospel message), but then applies them, in part, to John Wesley without any stated justification for this procedure.

On the other hand, the treatment of antinomianism, both ecclesiastical and moral, makes a much-needed contribution to the field and is sustained by considerable research, some of it heretofore unpublished archival material. Concerning ecclesiastical antinomianism in particular, Gunter offers considerable evidence why a more settled Anglican clergy looked upon Methodism with disfavor and, at times, with outright disdain. The practices of lay preaching, extemporary prayer, unrestricted parishes, "unlawful assemblies," and maligning the clergy all undoubtedly roiled the mother church. Moreover, John Wesley’s habit of excoriating the Anglican clergy in his Oxford sermons ("Hypocrisy in Oxford," "The Almost Christian," and "Scriptural Christianity"), as well as the rantings from time to time of the likes of James Wheatley and Westley Hall, could only raise Anglican suspicion and resistance.

Though Gunter rightly notes that Wesley tried to maintain an ecclesiological dialectic by balancing the notions of the "church as an institution and as a saving witness" (p. 179), he marshals considerable material to suggest that this dialectic may have been unrealistic after all. Indeed, after a serious review of the evidence presented in The Limits of "Love Divine," readers will realize why few Anglicans were surprised when British Methodism went its own way, even if they were yet unwilling to face the far more troubling prospect that the judgment of John and Charles Wesley about the compatibility of Methodism and Anglicanism, ecclesiastically speaking, may have been mistaken—as some Anglican clergy had claimed all along.

When the charge of moral antinomianism is considered, Gunter focuses on the pivotal issues of justification by faith mid Christian perfection as preached by the Methodists but as understood by its detractors. Indeed, the problem with Methodist apologists in the past was that they often ignored, for the most part, the historical mid theological setting of eighteenth century Anglicanism (or else painted it in especially dark tones), and they therefore were unable to comprehend why Anglican clerics took umbrage with two of their most cherished doctrines. Indeed, not every theological misunderstanding can be laid at the door of Anglican church decline. Gunter reminds the reader that when the Anglican church looked towards Methodism it did not merely see John Wesley standing alone, as apologists often do, but it also saw the antics and excesses of certain Methodist preachers, Bell and Hall among them. Simply put, the Anglican church responded to a movement, not merely to a man.

On Wesley’s early preaching of the doctrine of justification by faith, Gunter suggests, and it is a remarkable suggestion, that Anglicans heard this preaching in the same way that Wesley heard the quietist Moravians Molther and Bray at the Fetter Lane Society. In both instances faith alone was interpreted as faith solely. "It does not seem to have occurred to Wesley," Gunter maintains, "that his rejection of quietism as antinomian was similar to the Anglican rejection of his faith alone preaching as antinomianism" (p. 270). On a more technical note, in exploring the role of faith and works in the Christian life, as Wesley taught it, Gunter appeals to Wesley’s via salutis—a phrase substituted for Outler’s preference of ordo salutis—but the usage is not consistent. That is, via salutis is used throughout the work until chapter 14 (Conditional Election), at which point, and for whatever reason, Gunter begins to use the phrase ordo salutis (cf. pp. 248, 251, 255, 261, 275).

In addition to the question of justification by faith, the doctrine which gave most pause to the critics of Methodism was, of course, Christian perfection. Gunter quite rightly suggests that the opposition which emerged to Wesley’s preaching on this score was not simply a matter of misunderstanding. Clergy and laity alike were opposed to Wesley precisely because they understood what he had said. Wesley himself realized that his early language concerning Christian perfection was much too strong—"only the perfect are properly Christians"—and therefore had to be modified. After citing many of Wesley’s retractions of his unguarded language, some of which were included in A Plain Account of Christian Perfection, Gunter then explores the doctrinal excesses of some of Wesley ‘s more colorful and controversial perfectionist preachers, Bell and Maxfield in particular.

Beyond these considerations of content and method, given the subtitle of this work, "John Wesley’s Response to Antinomianism mid Enthusiasm," it is difficult to determine why the author includes a discussion of conditional election, the infamous Conference minutes of 1770, and the whole fray with the Calvinist Methodists, when the principal issue at stake was neither enthusiasm nor antinomianism, but legalism or what some preferred to call, Walter Shirley and Rowland Hill among them, "popery." But that, of course, is to view things from a Methodist perspective. If the antinomianism at issue here is not that of the Methodists but of the Calvinists with their doctrines of unconditional election, irresistible grace, mid perseverance of the saints, then this marks a subtle, but no less important methodological shift from the earlier material which, for the most part, had revolved around the responses of Wesley and the Methodists to the charges of enthusiasm and antinomianism leveled at them.

However, these minor criticisms do not detract from the overall value of this important book. Clearly, The Limits of "Love Divine" is an ambitious work; it deftly handles doctrinal accusation and controversy over a very broad period, and its well-crafted thesis is sustained by considerable and careful research. Second, it is a courageous work; its principal contribution to scholarship, no doubt, is the depiction of early British Methodism as viewed from the eyes of others. As such, it constitutes a significant attempt to break out of myopic and ethnocentric interpretations which have dimmed the eyes of Methodists in the past. And finally, The Limits of "Love Divine" is a well-written work. Gunter’s style is both easy and enjoyable. It is hoped that this work will receive a broad reading among scholars and laypeople alike, among Methodists as well as among its critics.

Helmut Renders, John Wesley als Apologet: Systematisch-theologische Hintergrunde und Praxis Wesleyanischer Apologetik und ihre Missionarische Bedeutung (Beiträge zur Geschichte der Evangelischmethodisctischen Kirche, 38; Struttgart: Christliches Verlaghaus, 1990). 63 pp. No ISBN.

Reviewed by David Bundy, Christian Theological Seminary, Indianapolis, Indiana.

This volume is less a completed study mid more a carefully crafted prolegomena to a larger study, that of "the systematic theological background and praxis of Wesleyan apologetics mid its significance for mission." It is an initial exploration of a complex question. The question needs to be addressed not only by a study of Wesley, but also through an examination of how the wider Wesleyan tradition interacted with or withdrew from the larger cultural structures.

The first chapter briefly describes the definition and function of apologetics in the church, depending on the work of L. W. Barnard and Hans-Rudolf Müller-Schwefe. The second chapter seeks to establish Wesley’s credentials and identity as an apologist. Unfortunately there is no effort made to place John Wesley in the context of eighteenth century Anglican intellectual life. Such a placement would have significance for an analysis of the genre selected by Wesley as well as for his arguments. Wesley can be interpreted as an apologist, but such a designation makes sense only in the context of his intellectual and social structures.

Render distinguishes appropriately between apologetics (debate) conducted within the church or between churches (chapter three) and that directed to those outside the church (chapter four). In the third chapter is discussed the debates over ecclesiology, reflecting John Wesley’s complex roots in the free mid established churches, the relations with the Catholic church, and his differences with the German Pietist "Herrnhut" tradition. The discussion of Wesley’s apologetic thrust outside the church explores issues of theology (nature of creation, original sin, prevenient grace), the style of presentation (charity, zeal for evangelism and good works), and the praxis of Christian virtues within the Methodist community. While it is appropriate to make distinctions between the audiences for apologetics, the distinction as defined by Renders is less than satisfactory. It would appear to this reviewer that all of the issues discussed in the fourth chapter relate to internal Anglican mid British cultural and/or religious structures. Here one could have discussed Wesley’s understanding of non-Christian religions, his understandings of "heresies" within the early Christian church, and his developing understanding of mission, including the debates over "universalism."

The concluding chapter reflects upon the values promoted in Wesley’s apologetic as well as the social, intellectual, and spiritual dynamics of the arguments. Renders concludes that the apologetic of Wesley may have important implications for contemporary Methodist life and thought.

As a programatic essay, this small volume quite convincingly suggests that Wesley deserves serious attention as an apologist. To examine in careful detail Wesley’s use of apologetic modes borrowed from the Caroline revivals and inspired by early Christianity, and to reflect on the implications of such an approach for addressing missional concerns would appear to be a worthwhile endeavor. How could (should) Wesleyans interact with missional, ecclesial, and cultural issues in the Wesleyan spirit? How is mission to be understood in the Wesleyan tradition? How do Wesleyan theological commitments energize and/or limit the possible modes of mission and apologetics? Such a full-scale study would require a thorough re-thinking of Wesley’s thought in terms of missional issues. This volume is, therefore, perhaps a good research proposal. To fulfill the suggestion of the subtitle will require, however, significant effort, for which this tome is merely a beginning.

Å. Morris Sider, editor. 1994. Preaching the Word: Sermons by Brethren in Christ Ministers. Grantham, PA: Brethren in Christ Historical Society. 180 pp. No ISBN.

Reviewed by Stephen S. Lennox, Indiana Wesleyan University, Marion, IN.

At first glance one imagines this to be just a book of sermons intended to exhibit the best preaching of the Brethren in Christ denomination. A closer look, however, reveals this volume to be more than a showpiece. According to its editor, this book intends to offer "models for sermon-making" and samples for analysis. It proposes to help pastors (presumably BIC pastors) improve their preaching, rather than simply inspire.

Sixteen sermons on various topics are presented and then analyzed by John Yeatts, professor of Christian Education and Chair of the Biblical and Religious Studies Department at Messiah College. Two essays of a bibliographic nature conclude the work. Why these particular preachers are chosen is not made clear. Most are pastors, some are denominational leaders, and one is an Old Testament professor at Messiah College. Two of the sixteen preachers are women.

The table of contents identifies the topics for the first twelve sermons as: discipleship, devotional eschatology, peace, evangelism, holiness, healing, baptism, dedication of children, communion, funerals, and wedding ceremonies. The final four sermons deal with headship and head covering, community, unity, and forgiveness. Aside from wondering why the topics are presented in this particular order, we are left unsure why these topics and not others were chosen at all. Were they selected to describe BIC essentials, or to prescribe what should be emphasized but is being neglected among the Brethren?

Yeatts’ incisive essay gently yet candidly analyzes these sermons for their hermeneutical principles and homiletical practices. Using Martin Schrag’s identification of the elements of BIC preaching in the past, Yeatts sets out to demonstrate "to what extent modern Brethren in Christ preaching reflects the traditional hermeneutical understandings of the Brethren in Christ" (p. 141).

Comparing contemporary sermons with traditional hermeneutical elements represents a modest goal, but one which permits Yeatts to analyze the preaching in less threatening and non-pejorative ways. We are told that while modern BIC preaching continues to be Biblical and conservative, it has become more comfortable with Biblical scholarship and more Christocentric than was true in the past.

BIC preachers continue to emphasize piety and obedience, but seem less willing to call for separation from the world and more willing to accommodate to it. While peace continues to be emphasized, the focus is now on personal relationships rather than international ones. Yeatts judges that the meaning of holiness, as seen in these sermons, is ambiguous. It would appear that the BIC denomination, like so many in the holiness tradition, needs to rearticulate this doctrine for a new generation.

Highlighting a theme which occurs in many of these sermons, Yeatts applauds the emphasis on community in BIC preaching as a good corrective to North America’s overemphasis on individualism. What is missing in these sermons, he laments, is prophetic concern. Yeatts identifies "the conflict between speaking prophetically on social issues and maintaining our emphasis on separation from the world as the "most important dilemma facing the Brethren in Christ homiletical practice at the end of the twentieth century" (p. 153).

The first bibliographic essay reviews six books on preaching. D. Ray Heisey, Professor and Director of the School of Speech Communication at Kent State University, chose these books to stretch the thinking of pastors on "what should be happening in the pulpit" (p. 155). The final chapter is an annotated bibliography on the subject of preaching.

It is a little surprising that a church which has "traditionally emphasized the authority of the Spirit" (p. 149) over reason, should take the rational approach to improving preaching which this book represents. What is even more surprising is that, in spite of the fact that "more attention to exegetical details would enrich the sermons" (p. 152), the suggested readings deal entirely with preaching rather than exegesis.

This book makes it clear that the BIC denomination wants stronger preaching. The intensity of their desire is evident both in the risky methodology which publicly critiques the sermons of its own preachers and in suggested readings that will certainly stretch the conservative pastor and church. The desire for a stronger ministry—which produced not only this work but also an earlier volume on pastoral ministry—is to be commended.

Edited by Michael Mattei for the
Wesley Center for Applied Theology
at Northwest Nazarene University
© Copyright 2000 by the Wesley Center for Applied Theology

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