Preface of Pentecost
PRAYER (traditional language):
Lord God, who didst inspire thy servants John and Charles Wesley with
burning zeal for the sanctification of souls, and didst endow them with
eloquence in speech and song: Kindle in thy Church, we beseech thee, such
fervor, that those whose faith has cooled may be warmed, and those who
have not known thy Christ may turn to him and be saved; who liveth and
reigneth with thee and the Holy Spirit, one God, now and for ever.
PRAYER (contemporary language):
Lord God, who 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.
Lessons revised at GC 2009.
Return to Lectionary Home Page
Last updated: 16 Jan. 2010
JOHN AND CHARLES WESLEY
RENEWERS OF THE CHURCH (3 MAR
(Charles Wesley died 29 March 1788. John Wesley died 2 March 1791. Because
Chad is remembered on 2 March, the Wesleys are remembered on 3 March.)
Wesley brothers, John born in 1703 and Charles in 1707, were leaders
of the evangelical revival in the Church of England in the eighteenth
century. They both attended Oxford University, and there they gathered
a few friends with whom they undertook a strict adherence to the worship
and discipline of the Book of Common Prayer, from which strict observance
they received the nickname, "Methodists." Having been ordained, they
went to the American colony of Georgia in 1735, John as a missionary
and Charles as secretary to Governor Oglethorpe. They found the experience
disheartening, and returned home in a few years. There, three days apart,
they underwent a conversion experience. John, present with a group of
Moravians who were reading Martin Luther's Preface to the Epistle
to the Romans,
received a strong emotional awareness of the love of Christ displayed
in freely forgiving his sins and granting him eternal life.
Following this experience, John and Charles, with others,
set about to stir up in others a like awareness of and
response to the saving love of God. Of the two, John was the
more powerful preacher, and averaged 8000 miles of travel a
year, mostly on horseback. At the time of his death he was
probably the best known and best loved man in England.
(Albert C. Outler, John Wesley's Sermons:
An Introduction, p 79f)
Wesley's biblical world was, however, no enclave. Sola
Scriptura was never a displacement of, or substitute for,
classical learning: and this was natural enough in view of
the fact that he had mastered the baseline curriculum of his
Oxford education and had come to cherish the classical
tradition as the font of Western civilization. In the
sermons (and elsewhere, too) Wesley's favourite classical
source was Horace; there are twenty-seven quotations from
him in the sermons alone, some repeated in different
contexts. One senses that he read Virgil with more personal
pleasure, but he quotes from him only twenty-one times. Ovid
follows with ten, Circero with nine, Juvenal with seven.
Thirteen others are quoted at least once: Aristophanes,
Hadrian, Homer, Lucan, Lucretius, Persius, Pindar,
Sophocles, Suetonius, Symmachus, Terence, Velleius
This display was more than mere ornamentation; (My
comment: this would have violated Wesley's doctrine of
'plain preaching'.) within these borrowings we find the
germs of some of Wesley's most distinctive general ideas
(e.g. his participation theme, his mind-body dualism, and
his ideas about psycho-physical parallelism). These are
major sources for his ideas about human nature, human
volition, and the human passions. Out of this heritage had
come his predilection for form over raw feelings, his
concept of conscience as a universal moral sense. Plato had
bolstered his convictions about the ontological primacy of
good over evil. The whole of the Greco-Roman tradition had
stressed coherence as a criterion of rationality. Besides,
these ancient authors were shrewd critics of human folly;
thus Wesley found in them discerning witnesses to the flaws
in contemporary proposals about 'natural' theology and
ethics. It was in this sense that his long dialogue with the
ancients was a genuine preparatio evangelica; one might even
suppose that he might still commend it as such.
although Wesley found it natural to approach the Gospel with habits of
thought formed by a classical education, he was quick to recognize the
value of other approaches. The early Methodist meetings were often led
by lay preachers with very limited education. On one occasion, such a
preacher took as his text Luke 19:21, "Lord, I feared thee, because thou
art an austere man." Not knowing the word "austere," he thought that the
text spoke of "an oyster man." He spoke about the work of those who retrieve
oysters from the sea-bed. The diver plunges down from the surface, cut
off from his natural environment, into bone-chilling water. He gropes
in the dark, cutting his hands on the sharp edges of the shells. Now he
has the oyster, and kicks back up to the surface, up to the warmth and
light and air, clutching in his torn and bleeding hands the object of
his search. So Christ descended from the glory of heaven into the squalor
of earth, into sinful human society, in order to retrieve humans and bring
them back up with Him to the glory of heaven, His torn and bleeding hands
a sign of the value He has placed on the object of His quest. Twelve men
were converted that evening. Afterwards, someone complained to Wesley
about the inappropriateness of allowing preachers who were too ignorant
to know the meaning of the texts they were preaching on. Wesley, simply
said, "Never mind, the Lord got a dozen oysters tonight." Charles was
the better hymn-writer of the two. He wrote over 6000 hymns, including
about 600 for the Sacrament of the Lord's Supper. Some of the better known
are the following:
A charge to keep I have
And can it be that I should gain
Author of life divine
Christ the Lord is risen today
Christ, whose glory fills the skies
Come, Holy Ghost, our hearts inspire
Come, O Thou Traveller unknown
Come, thou long expected Jesus
Forth in Thy name, O Lord, I go
Gentle Jesus, meek and mild
Hail the day that sees Him rise
Hark, the herald angels sing,
Jesus, Lover of my soul
Let saints on earth in concert sing
Lo, He comes with clouds descending
Love Divine, all loves excelling
O Jesus, full of pardoning grace
O Love Divine, how sweet Thou art!
O Thou who camest from above.
Oh for a heart to praise my God
Oh for a thousand tongues to sing
Our Lord is risen from the dead
Rejoice! the Lord is King
Soldiers of Christ, arise!
Ye servants of God, your Master proclaim
Here are two of his hymns printed out at length:
Oh for a thousand tongues to sing
my great Redeemer's praise,
the glories of my God and King,
the triumphs of his grace!
My gracious Master and my God,
assist me to proclaim,
to spread through all the earth abroad
the honors of thy name.
Jesus! the name that charms our fears,
that bids our sorrows cease;
'tis music in the sinner's ears,
'tis life, and health, and peace.
He breaks the power of canceled sin,
he sets the prisoner free;
his blood can make the foulest clean;
his blood availed for me.
He speaks, and listening to his voice,
new life the dead receive;
the mournful, broken hearts rejoice,
the humble poor believe.
In Christ, your head, you then shall know,
shall feel your sins forgiven,
anticipate your heaven below,
and own that love in heaven.
[Note that in the second line of this next hymn,
the word "interest" is used in the older sense of "benefit"
or "advantage." (Thus, in some contest, an
uninterested person is one who is bored by the
proceedings, but a disinterested person is one who
has nothing to gain or lose personally by the outcome. We
want a referee or judge to be disinterested, but not
to be uninterested. The word "interested" is
ambiguous, being the opposite of both.) Instead of "an
interest in" in the second line, an editor seeking to
modernize the language of this hymn might write "my healing
from" or "redemption from" or "salvation from" or "a
cleansing from" or the like.]
And can it be that I should gain
an interest in the Savior's blood?
Died He for me, who caused His pain--
for me, who Him to death pursued?
Amazing love! how can it be
that Thou, my God, shouldst die for me?
'Tis mystery all! Th' Immortal dies:
Who can explore His strange design?
In vain the first-born seraph tries
to sound the depths of love divine.
'Tis mercy all! let earth adore,
let angel minds inquire no more.
He left His Father's throne above,--
so free, so infinite His grace--
emptied Himself of all but love,
and bled for Adam's helpless race:
'Tis mercy all, immense and free;
for, O my God, it found out me!
Long my imprisoned spirit lay
Fast bound in sin and nature's night;
Thine eye diffused a quickening ray,--
I woke, the dungeon flamed with light;
my chains fell off, my heart was free,
I rose, went forth, and followed Thee.
No condemnation now I dread;
Jesus, and all in Him, is mine!
Alive in Him, my living Head,
and clothed in righteousness divine,
Bold I approach the eternal throne,
and claim the crown, thorugh Christ my own.
It was the intention of the Wesleys and their colleagues
that their "Methodist Societies" should be a group within
the existing structure of the Anglican Church, but after
their deaths the Societies in America, and to a lesser
extent in England, developed a separate status.
by James Kiefer
More information, and many links concerning the Wesleys may
be found on the United
Methodist Church website.
Web author's note: I have a strong
connection to Charles: I was indirectly named for him
through my great-grandfather, Charles Wesley Swisher; and
Charles was the first rector of the church where my
grandparents are buried, Christ Church Frederica, St. Simons