It is a privilege to be invited to contribute to the Festschrift dedicated to Professor Johan Buitendag, Emeritus Dean, Faculty of Theology and Religion at the University of Pretoria, South Africa. While his own work often examined the relationship between theology and natural science, he was also passionate about ecumenism and, in that spirit, the present essay utilised what might be described as an inductive approach to an important ecumenical question, the unity between Methodists and Catholics. Ecumenical dialogue is often undertaken from a theological and dogmatic perspective. This essay took a different approach in that it sought to inductively examine what might be described as the inner logic of two ecclesial systems (Methodist and Catholic). In doing so, it was premised upon an Aristotelian philosophical principle, epistemic fit, in that it presupposed that both these ecclesial bodies possess an intrinsic logic that can be brought to the surface in order to exhibit parallel contours in the wider ecclesial terrain.
This article fits well within the scope of
Ecumenism takes shape every time a church recognises herself in another church and in that way identifies herself as a member of this one church of Jesus Christ. (Buitendag
This article inductively examines what might be described as the inner logic of two ecclesial systems (Catholic and Methodist) so as to identify similarities and, moreover, to remove obstacles to full organic unity between them. It is an epistemological evaluation of the subject of ecclesiology in that it applies a principle frequently utilised by Saint John Henry Newman, what William Abraham has termed Aristotelian ‘epistemic fit’, to the discourse on unity between Methodists and Catholics. Utilising this principle, it explores whether or not the (actual) movement initiated by John Wesley can be integrated into the Catholic church of today. In examining this possibility, it indicates that the key to unlocking some of the divisions between Christians is to uncover the epistemological moves operative in their respective conceptions of the church.
In recent years, Frederick Aquino, a leading Newman commentator, and his former doctoral supervisor, the renowned Methodist thinker William Abraham (of late), have argued for the creation of a new sub-discipline for examining the epistemology of theology:
It has been commonplace in epistemology … to explore in detail the epistemology of particular academic disciplines. The epistemology of science, for example, has received the lion’s share of interest; but attention has also been given to mathematics, history, aesthetics, and ethics. The crucial warrant for these later developments goes back to Aristotle’s insistence … [
These writers maintain that it is necessary to explore what might constitute appropriate epistemological evaluation in the various branches of theology. The influence of Aristotle’s (
With Aristotle I have insisted that we should accept the principle of appropriate epistemic fit. We should let the subject matter in hand shape what kinds of considerations should be brought to bear on the rationality of the issue under review. (p. 29)
Here Abraham (
In a discussion of the ‘conceptual and epistemological dimensions’ of ecclesiology, Abraham (
We have to grapple with disputes about what constitutes the essence of the church. This is exactly what we find in ecclesiology and in ecumenical work … Outsiders often dismiss the whole debate as empty of cognitive content; after all, there is no universal or stable agreement on the criteria of appraisal in play. This disposition betrays a narrowness of conceptual sensibility. What is, in fact, at issue is how best to capture the complexity and beauty of the life of the church. (Abraham
Here, and elsewhere Abraham (
Abraham’s clarion call for an appropriate epistemological analysis of the nature and concept of the ‘church’ is distinctive. Aside from his writings, only a handful of essays have been published in this area (Kirmmse
Wesleyanism represents an idea, a doctrine, system, and polity; no one but will connect it with the well-known divine and preacher whose name it bears. Yet, when we look back upon its course during the … years since it commenced, how many are the changes and vicissitudes through which the man is connected with his work! so much so that it is a most difficult task, and one which perhaps must be reserved for a later age, duly to review its history, to say what really belongs and what is foreign to it, to find a key for the whole and a clue for the succession of its parts. The event alone still future, which will bring its completion, will also bring its interpretation. (p. 39)
Here we see how Newman attempts to uncover the essence and indeed the internal logic operative in Methodism.
In his
‘It is much the same to admit the probabilities of a mathematician, and to look for demonstration from an orator’. Some things admit of much closer and more careful handling than others –and we must look for proof in every case according to the nature of the subject matter which is in debate, and not beyond it. Evidence may have an air of nature even in its deficiencies, and it recommends itself to us, when it carries with it its explanation why it is such as it is, not fuller or more exact. (Newman
This reference to Aristotle at this point in his work is significant for Newman intends to evaluate the logic governing the historical development of the Catholic Church’s teaching in a manner appropriate to the case in hand. Thus, under the heading ‘Character of the Evidence’, Newman’s intention is to uncover a logical connection between the teaching of the Early Church and the Catholic doctrines upheld by his contemporaries. His solution to this quandary – the idea of doctrinal development – is ingenious, but it does not concern us here. Here, our focus will rather be upon whether Newman’s use of this Aristotelian principle can help remove perceived obstacles to full organic unity between Methodists and Catholics: Whether we can successfully make a connection between early Methodist practices and the Catholic Church of today.
The reason for applying this aspect of Newman’s thought to the question of Catholic and Methodist unity may not be immediately apparent. However, if we look at the problem of division, we are in fact faced with a quandary similar to the one faced by the Anglican Newman immediately prior to his reception into the Catholic fold. Newman, the Anglican, was convinced that the Church must be one. He was also convinced of the validity of the Early Church’s teaching. His difficulty prior to writing the essay on development was how he could connect the teachings of the Catholic Church with the teachings of the Undivided Church of Antiquity. In a similar vein, we know and believe Jesus’ command that we must be one (Jn 10:16). Moreover, as Wainwright (
Here, the problem will be framed in a particular way. We will not attempt to resolve the differences between contemporary Catholicism and the plethora of Methodist traditions that exist at present. Instead, I will ask whether or not Newman’s methodology can help us to reconcile Wesley’s vision of Methodism with the Catholic Church of today. In short, can the form of Methodism envisaged by Wesley be integrated within the contours of contemporary Catholicism?
It is helpful at this juncture to offer a ‘clear consistent view of Methodism as a phenomenon’ to consider it ‘as a whole’ (Newman
Let us begin by looking at his time in Oxford. In the 1720s, Oxford was not the special university it is today. It was a decadent place academically and morally (Green
Began to alter the whole form of my conversation and to set in earnest upon a new life. I set apart an hour or two a day for religious retirement. I communicated every week. I watched against all sin whether in word or deed. I began to aim and pray for inward holiness. (Wesley
This extract from his journal illustrates his spiritual condition during this period (Pollock
As the years passed, Wesley concluded that it would be impossible to restore the devotional practices of the Early Church in a context as corrupt as Oxford. When the opportunity arose to serve as a missionary in Georgia, he mistakenly inferred that it would be far easier to implement the ‘Primitive’ faith of the Church among the American Indians (Wesley
He encouraged them to partake of the Eucharist weekly.
To confess their sins to him before attending the Eucharist.
Encouraged them to fast regularly in accordance with the practices of the Early Church.
Meeting in small devotional groups for prayer, exhortation, mutual accountability and instruction.
Lay leadership for the small groups.
Deaconesses.
These last two points were absent in the church of his day. While the ministry of deaconesses and lay preachers was formally established in the 19th century, in the 18th century, the Church of England did not permit either. However, Wesley saw these clearly in the Early Church. Thus, by appointing female deaconesses John Wesley violated orthodox Anglican practice because he realised that in the Early Church, their ministry was celebrated (Hammond
At this juncture, there is a temptation within Wesleyan scholarship to conclude that he jettisoned his earlier reverence for the teaching and devotional practices of the earliest Christian centuries. While it is true that the hatred he had provoked in America, and his personal struggles in the faith, led him to conclude that he had gone too far in cutting and pasting apostolic practices onto the present, his appreciation for the Apostolic Faith remained (Hunter
The following examples highlight the way in which Wesley attempted to contextualise Early Christian practices in 18th century Britain.
The above indicates that Wesley consciously tried to draw parallels between his ‘extraordinary’ mission and what he understood to be the practices of the early church. In all of this, Wesley maintained and was driven by his firm belief that true holiness must be an inward holiness, entailing purity of intention and the calling to be perfect as God is perfect. These principles were the foundation of his ministry even if the practices he deployed in Georgia evolved on his return to London. This indicates that those who would claim that Wesley later abandoned all thought of these Early Christian principles are mistaken (Hunter
In stating the above, it remains true that the outward form of Wesley’s ministry was reshaped so as to ‘serve the present age’ (Wesley
Wesley (
One of the most important points considered at this Conference was, that of leaving the Church. The sum of a long conversation was, That, in a course of fifty years, we had, neither premeditatedly nor willingly, varied from it in one article, either of doctrine or discipline. 2. That we were not yet conscious of varying from it in any point of doctrine. 3. That we have, in a course of years, out of necessity, not choice, slowly and warily varied in some points of discipline, by preaching in the fields, by extempore prayer, by employing lay preachers, by forming and regulating societies, and by holding yearly Conferences. But we did none of these things till we were convinced we could no longer omit them but at the peril of our souls. (Tyerman
In the above, we discern the key practical differences between Wesley’s Methodism and the Church of England of his day. He encouraged lay leadership, evangelical preaching by the laity outside the doors of the church, the use of extempore prayer, the formation of preaching houses, societies in which members of small groups (bands and classes) confessed their sins to each other, studied the Scriptures together, prayed together and were discipled predominantly by lay leaders (Rack
Wesley saw his ministry as an extraordinary apostolic calling to evangelise British Isles, to spread Scriptural Holiness throughout the land (Deed of Union
What is the end of all ecclesiastical order? Is it not to bring souls from the power of Satan to God, and to build them up in his fear and love? Order, then, is so far valuable as it answers these ends; and if it answers them not, it is worth nothing. (Wesley
Here we gain an insight into Wesley’s particularist approach to ecclesiology, whereby the missionary imperative is paramount. In a similar vein, Lumen Gentium reminds us that:
The Catholic Church strives constantly and with due effect to bring all humanity and all its possessions back to its source In Christ, with Him as its head and united in His Spirit. (Holy See, LG
In the above, we have identified what might be considered the essential components of Wesley’s discipleship movement shaped for mission. To summarise, it entails:
scriptural holiness (inward and outward)
lay evangelists (male and female) preaching outside the Church under Wesley’s supervision
small discipleship groups led by lay people (male and female) under Wesley’s supervision
the central place of extempore prayer.
Having identified some of the essential features of Wesley’s movement, I now want to explore whether or not Wesley’s movement can coherently be incorporated within the Catholic church of today (MERC Nairobi Report
There is no need here to discuss the universal call to holiness, which has been affirmed by both our traditions in the Methodist Catholic Dialogue in the Catholic church (MERC Houston
Hammond (
In the specific circumstances of the Amazon region … The laity can proclaim God’s word, teach, organize communities, celebrate certain sacraments, seek different ways to express popular devotion and develop the multitude of gifts that the Spirit pours out in their midst. But they need the celebration of the Eucharist because it ‘makes the Church’. We can even say that ‘no Christian community is built up which does not grow from and hinge on the celebration of the most holy Eucharist’. (Holy See, QA
Here we see the Church wrestling with questions not dissimilar to the challenges facing Wesley. An extraordinary revival compelled him to step outside the ecclesiological contours of his tradition in order to explore new ways of fostering ministry. In a similar manner, the Synod affirmed that the Church’s ministry in the Amazon requires the development of a ‘distinctively lay’ ecclesial culture in order for the Amazon peoples to receive both ‘God’s word and growth in holiness’ (Holy See, QA
This is not for a moment intended to diminish the three orders of ministry (Bishop, Priest and Deacon). To his death, Wesley upheld the teaching that only ordained priests should preside at the Eucharist. So too, the Catholic Church upholds the necessity of the ordained ministry. Nevertheless, as Wesley equipped lay people to carry out the evangelistic mission to which he believed God had called his people, so the
Priests are necessary, but this does not mean that permanent deacons (of whom there should be many more in the Amazon region), religious women and lay persons cannot regularly assume important. (Holy See, QA
This echoes
A Church of Amazonian features requires the stable presence of mature and lay leaders endowed with authority and familiar with the languages, cultures, spiritual experience and communal way of life in the different places, but also open to the multiplicity of gifts that the Holy Spirit bestows on every one. (Holy See, QA
These points echo
The Catholic Church is clear that: ‘the whole Church is missionary, and the work of evangelization is a basic duty of the People of God’. All Christians have a ‘responsibility for spreading the Gospel’ and ‘may do their share in missionary work among the nations’ (Holy See,
Having explored the place of lay preaching I now want to explore the place of small discipleship groups within the Catholic tradition. Here we turn again to
The important place given to extempore prayer for the Methodist tradition is affirmed in the
The Code of Canon Law has described groups of laity gathered with a common purpose as
There are of course, a number of unresolved questions here – not least the question as to the role of priests, or even Methodist presbyters (many of whom are married), in the oversight of such a movement. Moreover, there are also significant theological difficulties to be surmounted that I have not even begun to address. Nevertheless, six decades of Methodist Catholic dialogue have made an enormous contribution in this regard, and I do not believe these doctrinal questions present an insurmountable obstacle to full organic unity. Moreover, it is to be remembered that, theologically, Wesley died an Anglican and the fruit of the Anglican-Roman Catholic International Commission (ARCIC) indicates that considerable agreement is possible between the Anglican faith upheld by John Wesley and the contemporary Catholic faith (Lambeth Conference
Whatever spiritual gift Whitfield and Wesley possessed, it came, as from the Most High, so through His Church. By the Church they were baptized, by the Church they were ordained; from the Church they received the creed … She gave them the grace of baptism, in order that they might show forth their light, or rather her light in them; she ordained them, in order that they might preach repentance and gather souls into her bosom. (pp. 294–295)
In conclusion, it would appear from the above that an inductive approach to ecumenism has considerable potential. Indeed, the application of what Abraham terms Aristotelian ‘epistemic fit’ to the question of Catholic Methodist unity, reveals an intrinsic logic, which illustrates how full organic unity might be possible. This indicates that an inductive approach enables powerful insights for ecumenical dialogue in that it uncovers the epistemological moves operative within ecclesial systems. In sum, the above would suggest that the epistemological evaluation of ecclesiology, as a key for unlocking some of the divisions between Christians, is a useful component within ecumenical dialogue and reflection.
The author has declared that no competing interest exists.
D.J.P.D-C. is the sole author of this article.
This article followed all ethical standards for research without direct contact with human or animal subjects.
This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of any affiliated agency of the author.
For further discussion of Newman’s philosophical influence on Abraham, see
Though Newman considered Methodism to be a heresy, he acknowledged that ‘never surely was a heresy so mixed up with what was good and true with high feeling and honest exertion …. if the choice lay between [Wesley] and the reformers of the sixteenth century, as we thankfully acknowledge it does not, a serious inquirer would have greater reason for saying
This approach to full organic unity is inspired by the Nairobi Report, which states that ‘from one perspective the history of John Wesley has suggested an analogy between his movement and the religious orders within the one Church. Figures such as Benedict of Norcia and Francis of Assisi, whose divine calling was similarly to a spiritual reform, gave rise to religious orders characterized by special forms of life and prayer, work, evangelization and their own internal organization. The different religious orders in the Roman Catholic Church, while fully in communion with the Pope and the bishops, relate in different ways to the authority of Pope and bishops. Such relative autonomy has a recognized place within the unity of the Church’ (MERC
This is illustrated by Whitefield’s own justification of the Methodist Societies ‘stedfast in the Apostles Doctrine Take then my Brethren the primitive Christians for your Ensamples Their Practices are recorded for our learning No Power on Earth can forbid or hinder your imitating them’ (Whitefield
In addition to the above, Wesley remained committed to fasting. Although he no longer demanded people to fast on Wednesdays and Fridays like the early church, he insisted that fasting was pivotal for the Christian life (Hunter
No one would deny, including Wesley himself, that ‘serious preparation is needed for all workers of evangelisation’. This clearly indicates that appropriate training should be given to all those called to be itinerant preachers and evangelists (EN