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Social justice through the eyes of Wesley
By Irv A. Brendlinger

A common critique of evangelicals in the eighteenth century was that their emphasis was exclusively other-worldly. It is true that the slave society, having no ability to change their situation, found some release in focusing on heaven. The development and widespread singing of Negro spirituals reflects this. But the critique was leveled at those who did not improve society, but had opportunity to do so. Jean-Jacques Rousseau was of the opinion that Christians in general were too concerned with the future to be socially responsible in the present world. John Wesley took issue with this. It was his conviction that Christians were ideal citizens and were a positive influence in the world. It was his desire that Methodism produce the kind of Christians that would fulfill their moral obligation and serve their fellow human beings. For him, the idea of the future world was not a soporific for the miseries of this world, but an incentive to be involved in relieving those miseries and responsibly changing the negative situations of society.

A revealing insight into Wesley's social ethic comes from his treatment of the Sermon on the Mount. It serves as a kind of microcosm of this topic. While this particular text could easily lend itself to a mystical or "inward" focus, Wesley's use goes the opposite direction. Questioning his hermeneutic (how he interpreted this text) reveals his deeper purpose. There is no question about his intent; he uses Jesus' Sermon on the Mount to teach the Christian response to society and its needs. The greater purpose of addressing human need completely colored his interpretation of various passages. In the thirteen discourses, his overall interpretation of the Sermon on the Mount is consistently conveyed in social terms. His definitions of particular words and his explanations of phrases leave no doubt. Here his social ethics are brought into clear focus, in a relatively concise sermon series. The series also contains various strands of his theology, particularly Christology, atonement, and Christian perfection, but with distinctly social applications.

In the first discourse he described "righteousness" as both love for God and "the love of all mankind for his sake." In the same sermon, he defined those that mourn as those who feel conviction for their own sin as well as mourn "for the sins and miseries of mankind." In the second discourse he describes the necessity of social involvement, warning that ".performing our duty to God will not excuse us from our duty to our neighbor: that works of piety, as they are called, will be so far from commending us to God, if we are wanting in charity, that, on the contrary, that want of charity will make all those works an abomination to the Lord."

The trend continued in succeeding sermons. The "merciful" were those "who love their neighbors as themselves," and a "peacemaker" was one that "doeth good to all men." Wesley defined "good" predominantly as physical aid to the needy, as outlined in Matthew 25. In explaining the passage, "take no thought for the morrow," he stated, "the most fatal way of 'taking thought for the morrow'" was to "make the care of future things a pretence for neglecting present duty."

In dealing with God's kingdom (comprised of those renewed in God's image, loving God and all people), he clarified the issue that present duty clearly involved service to others. Wesley's understanding of God's "kingdom" was not seen as a state but as a force of Christians doing the kind of ministry Jesus did while on earth. This is also revealed in his thinking about the petition, "Thy will be done in earth," which implied deep involvement with the needs of society. His interpretation held that this petition primarily required actively doing what God desired, and only secondarily, passively resigning to God's will.

In the tenth discourse Wesley spoke of "genuine morality" in terms of the golden rule. Again, it was applied to human need in a manner similar to his teaching about the use of money. He taught that progressive distribution is based on meeting the needs of others before enjoying the luxuries of wealth; "our superfluities" Wesley wrote, "give way to our neighbour's conveniences," then "our conveniences, to our neighbour's necessities; our necessities, to his extremities." Many of Wesley's early followers applied this principle so literally that to outsiders they seemed to be giving recklessly, without regard for their own needs. They were criticized for such behaviour. However, from their perspective, their industry had brought them more than they had ever had and they were gratefully willing to share. The criticisms early Methodists received underscore the point being made: Wesley taught a radical social application of religious truth, not a spirituality that focused primarily on one's self.

Even Jesus' statement, "narrow is the way which leadeth unto life" included social actions for Wesley. He defined that "way" as not only including inner attitudes, but doing "all possible good to all men." When such good (the work of charity) was not done, he had an explanation: persons were simply unwilling to deny themselves. Self-denial was necessary to genuinely follow Christ and grow spiritually, and charity was the direct correlation. Thus, the topic of self-denial became a platform for social concern.

In the concluding sermon of the series, Wesley reinforced the interaction of faith and works. The two were inseparable, but the order was critical. The first and foundational step was faith, not works, but the evidence of authentic faith was response to human need. Using the parable of the one who built on unstable ground, Wesley admonished that unless one begins on the inward principle of personal faith, all good works are no more than a foundation of sand. However, to claim faith but not be "zealous of good works" was equally erroneous. Again, good works were defined as feeding and clothing the destitute, visiting the sick, and relieving those in prison:

"But 'what does it profit, if a man say he hath faith, and have not works'? Can 'that faith save him?' O no!," states Wesley. "That faith which hath not works, which doth not produce both inward and outward holiness, which does not stamp the whole image of God on the heart, and purify us as he is pure; that faith which does not produce the whole of religion described in the foregoing chapters, is not the faith of the gospel, not the Christian faith, not the faith which leads to glory.. If thou layest stress on this, thou are lost for ever: Thou still buildest thy house upon the sand."

The place where social acts and responsibility were usually addressed was under the topic of works of mercy. Although Wesley sometimes gave his followers specific instructions regarding works of mercy (usually related to the poor), he was more concerned to help the believer establish a basic attitude from which the action appropriate to the situation would result. It was a comprehensive, "Christian" perspective from which to view all of life's responsibilities and relationships. It could be summed up as the ethic of love and it comprises the whole of Wesley's social ethic. Social concern and involvement of the believer were essential. By example, Wesley made the application to slavery, which he perceived as the greatest enemy of love for others. The ethic of love, which he often termed "true religion" or "total religion" involved total commitment even to the extent of relinquishing ownership in favor of stewardship and resulted in the Christian being a distributor of God's bounty. The Christian was the "one for others," and Wesley was committed to teach a style of living that reflected the selfless service of Jesus and the first-century Christians.

It is true that Wesley placed significant emphasis on people's "inward" religious experience. However, he saw clearly that the inner life was the source of-and never a substitute for-the true expression of faith: social relationships in a world of need. The inner life and outward expression worked in tandem, but if there were a choice, the Christian should opt for the latter. He consistently taught his followers to "be more zealous for works of mercy, than even for works of piety." If it had to be either one or the other, Wesley's choice was unequivocal: ".works of mercy are to be preferred. Even reading, hearing, prayer, are to be omitted, or to be postponed, 'at charity's almighty call,' when we are called to relieve the distress of our neighbor, whether in body or soul."

As a result, even in sermons that dealt primarily with inner religion, those of a more pietistic bent, an obvious social dimension was still present. In a sermon dealing exclusively with fasting, Wesley concluded by describing the conditions necessary for that fast to be acceptable to God. The person fasting must "add alms thereto; works of mercy, after our power, both to the bodies and souls of men." He then supported this condition by quoting Isaiah 58:6: "Is this not the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to steal thy bread to the hungry?"

It is on the point of inner religion replacing the outer social expression that he disagreed with the mystics and any who physically withdrew from the world. Christians must leave the world in terms of being captive to its values and evil, but must never actually withdraw from the place that so desperately needs their loving influence. He defined this in his sermon, "In What Sense We Are to Leave the World." At another time, in no uncertain terms he condemned the practice of withdrawing from society:

"Directly opposite to this is the Gospel of Christ. Solitary religion is not to be found there. 'Holy solitaries' is a phrase no more consistent with the Gospel than holy adulterers. The Gospel of Christ knows of no religion, but social; no holiness but social holiness. 'Faith working by love' is the length and breadth and depth and height of Christian perfection. 'This commandment have we from Christ, that he who loves God, love his brother also'; and that we manifest our love 'by doing good to all men, especially to them that are of the household of faith.' And in truth, whosoever loveth his brethren not in word only, but as Christ loved him, cannot but be 'zealous of good works.' He feels in his soul a burning, restless desire of spending and being spent for them. 'My Father,' will he say, 'worketh hitherto, and I work.' And at all possible opportunities he is, like his Master, 'going about doing good.'"

There is perhaps no better refutation of the critique that the emphasis of evangelicals ought to be exclusively other-worldly. Wesley believed the "grand pest" of Christianity was faith without works, and works could not be done in isolation. They were related to human need.

In light of his clear focus on the radical social dimension of true Christianity it is difficult to perceive how his teachings could be relegated by many of his followers to tame, self-contained and self-serving "doctrines." His theology was expansive and full of application. It was unmistakably directed to meeting the needs of others, and enhancing the good of humankind. He had no tolerance for the kind of Christianity that was egocentrically preoccupied with one's own spiritual state, and therefore blind to the human needs nearby. He understood and tolerated even less a Christianity that acquiesced to or endorsed slavery. That such Christians called themselves his followers or used his name would have deepened the wound!

Irv Brendlinger is professor of Church History and Theology at George Fox University in Newberg, Oregon. This article is an excerpt from his book, Social Justice Through the Eyes of John Wesley: John Wesley's Theological Challenge to Slavery, published by Joshua Press, Guelph, Ontario Canada: www.sola-scriptura.ca, www.joshuapress.com. Reprinted with permission.



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