Wesleyan Sources of Theology

What are the sources of Wesleyan theology? Two hundred years after the birth of the Reformation, an Anglican clergyman in England named John Wesley began his ministry. Wesley was not a systematic theologian. Rather his consuming passion was that of an evangelist. Wesley’s major focus was on discipling new believers and fostering their spiritual growth in the context of 18^th century England. Significant to note is that Wesley was and remained an Anglican priest.

He was steadfast in his belief in the supremacy of scripture as a source of sound doctrine. However, he also believed that secondary sources were needed, if a genuine experience of faith was to be nourished in 18^th century England. Wesley experienced at least three influences that brought him to that understanding.

First of all, the Enlightenment in Europe was in full swing. These new ideas, being voiced, tended to reject the Church and its teaching. The Roman Church no longer had control over the dissemination of knowledge. The Enlightenment called for the rejection of tradition, the exercise of reason, and independence from Rome. Secondly, he had been greatly influenced by his experience as a member of the Holy Club,[1] his education, and the emphasis of reason in both. Thirdly, Wesley had not found assurance of salvation through his works. However, through the assistance of the German Pietist, Peter Böhler, and while Luther’s preface to the Book of Romans was being read at Aldersgate Street, Wesley reports that his heart was “strangely warmed.”[2]

John Wesley’s Theological Sources: The Wesleyan Quadrilateral
Indeed, the impact of the above influences had great significance for Wesley’s theology. First and foremost, Wesley considered the Scriptures to be the primary source of theology. In addition, he incorporated three auxiliary sources that directly supported his formulation of theology: tradition, reason and experience. Wesley’s use of these four sources for his theology is what Albert Outler has called the Wesleyan Quadrilateral.

Tradition
A Miriam-Webster definition of tradition is “an inherited, established, or customary pattern of thought, action, or behavior” (as in a religious practice).” To be fair, Wesley was reacting against the anti-traditional Enlightenment. Positively stated, we all approach the Bible with presuppositions concerning what it will say to us. Also, our cultural context forms us, and makes it possible for us to misinterpret Scripture. As a result, Wesley suggests it is good to include the thought of faithful interpreters of the past to keep us on the road of right thinking.

Reason
As we have seen, John Wesley lived and ministered in the Age of Reason[3] and this fact is perhaps why he felt compelled to include reason as a theological source. He insisted that he who rejects reason rejects religion also.[4] Colin Williams summarizes John Wesley’s view on reason in the light of tradition:

“The importance of reason is not that it provides another source of revelation, but that it is a logical faculty enabling us to order the evidence of revelation; and that with tradition, it provides us with the necessary weapons for guarding against the dangers of unbridled interpretation of scripture.”[5]

Reason summarizes and systematizes truth so that it can be presented in a logical way. God’s truth should make sense to those who hear it.

Experience
Probably due to his contact with the German Pietists, Wesley added experience to his list of sources. He had been using the first three sources, but had failed to experience assurance of salvation. He understood experience as being something more than that which can be observed or felt through sensory perception. Beyond the senses, Wesley contended, we experience love, awe, aesthetic, acceptance, and conviction. Experience occurs when, “The Spirit himself testifies with our spirit that we are God's children” (Rom. 8:16). Williams comments further on Wesley: “Experience therefore is the appropriation of authority, not the source of authority.”[6] In other words, scripture does not confirm scripture; rather scripture is confirmed by our experience.

Conclusion

Together, they are very helpful in formulating theology in a rapidly changing cultural context. The strength of this method is its complete reliance on scripture while using the other three sources. Tradition keeps contemporary theology tied to the faithful interpreters of the past, reason fulfills the need to stay in tune with current thinking, and experience makes certain that theology remains anchored in a real and felt relationship with God, and the knowledge of His presence.

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[1] The Holy Club was a group of students who covenanted together to hold each other accountable to practice the spiritual disciplines faithfully. For their efforts, their colleagues labeled them “Methodists.” Later, they embraced what was intended to be a derogatory name.

[2] Wesley, John. The Journal of the Reverend John Wesley, A.M.. Vol. I, Nehemiah Curnock, ed., London: Epworth Press, 1938, p 476.

[3] The 18^th century.

[4] Wesley, John. The Journal of the Reverend John Wesley, A.M.. Vol. V, Nehemiah Curnock, ed., London: Epworth Press, 1938, p. 364.

[5] Williams, Colin W. John Wesley’s Theology Today. New York: Abingdon Press, 1960, p. 31.

[6] Williams, Colin W. John Wesley’s Theology Today. New York: Abingdon Press, 1960, p. 33.