The Pneuma Review » Winfield Bevins

Historical Development of Wesley’s Doctrine of the Spirit

Winfield Bevins — Tue, 01 Jul 2014 23:12:45 +0000

Although John Wesley had spoken about the Holy Spirit prior to 1738, it was not until after Aldersgate that he began to develop a distinct pneumatology. Aldersgate was not Wesley’s conversion-initiation; rather it was largely a pneumatological experience of the “internal witness of the Spirit.”¹ His ‘heart strangely warmed’ marked a theological shift from outward works toward an experiential focus on the Spirit. He continued to develop this focus on the role of the Holy Spirit in Christian experience throughout his life. One can trace the role of the Spirit in the three distinct stages of Wesley’s thinking; early, middle, later.²

The purpose of this article is to demonstrate that there is a recognizable development of Wesley’s doctrine of the Holy Spirit, which began to take form at Aldersgate and continued to be developed throughout his lifetime. This article will begin by briefly looking at the role of the Holy Spirit in each of the three stages of Wesley’s life and at the corresponding sermon corpus. This research will lead to an analysis of the various influences on the development of Wesley’s pneumatology. In addition, there will be an evaluation of the various ways in which the Holy Spirit played a role in his overall theology.

The Early Wesley 1725-1738

As mentioned earlier, there are three distinct stages of Wesley’s theological development. The early Wesley refers to the time between his ordination as a deacon on September 19, 1725 to his Aldersgate experience on May 14, 1738. Many scholars believe that 1725 marked the beginning of John Wesley’s religious awakening and the first of three phases in his theological development.³ He began to think seriously about entering the Church and his parents enthusiastically encouraged him. During this time several major things helped shape Wesley’s religious thought. Wesley came into contact with Bishop Jeremy Taylor’s Rules and Exercises of Holy Living and Dying, Thomas a’ Kempis’s Christian’s Pattern, and William Law’s Christian Perfection and serious Call.⁴ These writings made a profound impact upon Wesley’s spirituality. They put him on the path toward inward holiness.

There is no telling what will happen when the church rediscovers Wesley’s doctrine of the Holy Spirit.

Wesley was elected a Fellow of Lincoln College on March 17, 1726. Around the same time, his younger brother, Charles, had become a student at Christ Church and was a member of a small group of Oxford students who meet regularly for the purpose of spiritual formation. It was not long until John became the unofficial leader of the group. Along with their academic pursuits, they engaged in prayer, Bible study, fasting, Communion, and social work, which included visiting the prisons and caring for the sick. It was these practices that earned them nicknames such as: “Enthusiasts,” “Bible Moths,” “Sacramentalists,” “Holy Club,” and “Methodists,” which in time became the title of the Wesleyan movement.

Another important development was that Wesley became acquainted with ancient Christian literature through the assistance of fellow John Clayton, who was a competent patristics scholar.⁵ Wesley’s love for the Eastern Fathers can be seen throughout his Works, particularly “Macarius the Egyptian” and Ephrem Syrus.⁶ He became convinced that their pattern of holy living was true and authentic Christianity. More importantly for this study, was the ancient Christian’s emphasis on the person and experiential work of the Spirit, which no doubt had an impact on Wesley’s thinking.⁷ These various influences made Wesley’s time at Oxford an important season of religious and theological development and no doubt sowed impressionable seeds, which would later develop into Wesley’s mature pneumatology.

“The Circumcision of the Heart” 1733

On January 1, 1733, at Saint Mary’s Oxford, Wesley preached “The Circumcision of the Heart”, which contains the basic elements of his soteriology. This sermon also says more about the Holy Spirit than any of his other sermons prior this time. However, it appears that he was still working out his understanding of the relationship of the Holy Spirit and his overall theology. He said that, “without the Spirit we can do nothing but add sin to sin,” and “that it is impossible for us even to think a good thought without the supernatural assistance of his Spirit as to create ourselves, or to renew our whole souls in righteousness and true holiness.”⁸ Wesley recognized early on that Spirit played a vital role in overcoming sin and living a holy life. He was also developing his doctrine of Christian assurance. It is important to mention that Wesley sought assurance long before Aldersgate. He said:

This is the next thing which the ‘circumcision of the heart’ implies-even the testimony of their own spirit with the Spirit which witnesses in their hearts, that they are the children of God. Indeed it is the same Spirit who works in them that clear and cheerful confidence that their heart is upright toward God; that good assurance that they now do, through his grace, the things which are acceptable in his sight; that they are now in the path which leadeth to life, and shall, by the mercy of God, endure to the end.⁹

A Pentecostal Appropriation of the Wesleyan Quadrilateral

Winfield Bevins — Sun, 27 Apr 2014 10:11:50 +0000

Having only been in existence for a little over one hundred years, Pentecostalism is still in its adolescence as a movement.¹ As a result, biblical and theological scholarship has only belatedly begun to develop in Pentecostalism.² More recently the movement has undergone several phases in which it has become less skeptical and more open to Pentecostal scholarship and education.³ Pentecostal scholarship is still in its adolescence; therefore it is hard to find a clearly articulated theological method in the writings of Pentecostal theologians. This makes the need for developing Pentecostal theological method all the more important. It is important for Pentecostals to reexamine the theological method of John Wesley, not to merely imitate what he has done, but to utilize his sources for developing a method that is contemporary, ecumenical, and Pentecostal.⁴

From the beginning, Pentecostals have always emphasized the importance of Scripture.

The contribution of John Wesley’s theological method for Pentecostals is not that it is exclusively Wesleyan, but that it is explicitly ecumenical. It does not point per se to Wesley himself but it brings us into dialogue with various other traditions that are both ancient and contemporary. Wesley points us away from himself to the church at large, the church of all ages, both then and now. The Wesleyan Quadrilateral forces us to hold in tension various theological loci from different Christian traditions. If Wesley were here today he would take into account both the historical and contemporary events that have taken place in the last three hundred years especially in regard to the trajectory of the Pentecostal movement.

This study will utilize the so-called Wesleyan Quadrilateral as a model for further theological dialogue between Wesleyan and Pentecostal traditions by demonstrating that there is a unique pneumatology in Wesley’s theological method. This article will examine the historiography of the Wesleyan Quadrilateral, analyze the role of the Holy Spirit in each of the four areas (scripture, reason, tradition, experience), and then offer a Pentecostal appropriation of the Wesleyan Quadrilateral.

Wesleyan Quadrilateral

John Wesley (1703 – 1791)

Particularly important for this study is John Wesley’s pneumatology. His doctrine of the Holy Spirit was not just a category in his theology, but is intricately connected to his overall theology. Throughout the sermons, hymns, journals, and the Explanatory Note Upon the New Testament one can see an emphasis on the person and work of the Spirit.⁵

Pneumatology develops a sort of theme throughout the corpus and provides a ground-tone in Wesley’s version of the ordo salutis.⁶

Pneumatology in Wesleyan studies is still being developed, especially in regard to the Wesleyan Quadrilateral. Therefore, this study proposes to demonstrate that there is a distinct pneumatology in John Wesley’s theological method. A rediscovery of Wesley’s doctrine of the Holy Spirit can build a bridge between Wesleyan and Pentecostal movements as well as make a distinct contribution in the contemporary ecumenical movement.⁷

Scripture, tradition, reason, and experience are ways in which God continues to tell His story to man.⁸ Through them He speaks to us and lets us know that we are not alone, but that He is with us. The Holy Spirit is the initiator of this ethereal conversation between God and man.⁹ The Quadrilateral is a theological method that John Wesley used in order to understand the work and Word of God. The primary way this took place was through the role of the Holy Spirit. Therefore, we must have the Spirit’s in our search for a more “Scriptural Christianity.”¹⁰

The Spirit of Life

Winfield Bevins — Mon, 21 Apr 2014 16:38:03 +0000

Pastor Winfield Bevins introduces us to God the Holy Spirit and shows from the Bible how He helps us.

The reason many churches are empty, dry, and void of spiritual life is because they have lost touch with the dynamic presence and power of the Holy Spirit. The Holy Spirit played an important role in the life and ministry of the early church. It is impossible to understand the explosive growth of the New Testament church without understanding the important role of the Holy Spirit in the church. Sadly, for most of church history the Holy Spirit has been virtually overlooked. However, today many people are hungry to experience the Holy Spirit in their personal life.

By Rupert Hennen. Used with permission.

God has given the wonderful gift of the Holy Spirit to everyone who would believe. After 2000 years, the Spirit continues to play an important role in the Christian life. Without Him, it is impossible for individuals or the church to experience personal renewal. The Holy Spirit has a distinct contribution to make in the postmodern world and the contemporary church. The following chapter is designed to reintroduce you to the Holy Spirit by looking at what the bible says about person and work of the Spirit.

Who is the Holy Spirit?

“Who is the Holy Spirit?” Christians have asked this question throughout the ages. There have been many different opinions as to the personal nature of the Holy Spirit. Some have wondered if the Spirit was a created being, while others believed that the Spirit was an energy force.

Most religions and cults deny the deity and existence of the Holy Spirit. Sadly, even some Christians believe that the Spirit is not fully divine. The writers of the Bible clearly emphasized the deity of the Holy Spirit. The Bible also shows that there is a unique relationship between the Father, Son, and the Holy Spirit. This interrelationship is often called the Trinity, which refers to three distinct divine Personalities, each wholly God, yet they are one essence. The doctrine of the Trinity has been defended by the Christian church for nearly two thousand years. It cannot be overestimated that the Holy Spirit is divine.

Many Christians also find it hard to understand the personal aspect of the Holy Spirit. Too often we think of the Him in a symbolic and impersonal manner. What we will find, however, is that the Holy Spirit is also a person. The personhood of the Spirit is not merely an abstract idea; rather it carries importance for our personal faith because the Spirit is the One who unites us with Christ.¹ Jesus has many times referred to the personal nature of the Holy Spirit. Jesus called the Holy Spirit the “Paraclete,” which means one called alongside. It is one who is an advocate, comforter, or counselor. The word Paraclete implies a distinct personality.

The Bible ascribes Him personal characteristics such as a will (Acts 13:1, 1 Cor. 12:11), mind (1 Cor. 2:10-11, Romans 8:27), and emotions (Eph. 4:30). The Bible also uses many different names, titles, and symbols to paint a portrait of the Holy Spirit, each representing what He does and who He is. For example, The Bible uses symbols such as Fire, Wind, Water, Wine, and a Dove.

The Holy Spirit Today

As we have seen, the Spirit has been moving in the lives of individuals since the world began. Great men and women of the faith have done extraordinary things when they where anointed by the power of the Holy Ghost. This leads us to the question, is the Holy Spirit still active today? Does He still anoint people who seek Him? The answer is yes! He wants to bring you into a deeper more intimate relationship with Him. He wants to use you more than you’ll ever know. You can experience His fullness in your everyday life. Surrender your heart and your life to Him today. We will examine several ways that you can receive the Spirit to your everyday life.

Response from Winfield Bevins

Winfield Bevins — Wed, 30 Jul 2008 17:09:09 +0000

Postmodernism, The Church, and The Future
A Pneuma Review discussion about how the church should respond to postmodernism

Editor Introduction: Postmodernism, The Church, and The Future

I do have a few things to say about the postmodern discussion in The Pneuma Review. In my opinion, there has not been given any practical or relevant answers for how the church should engage our postmodern world. Many of the panelists have dealt with theory and not praxis. In many ways, there seems to be a denial that postmodernism even exists. If churches refuse to engage the culture whether they be Pentecostal, Baptists, even Catholic they will lose their ability to reach the lost with the gospel of Jesus Christ. The church is one of the last institutions to acknowledge and engage the new world of postmodernism. Many Pentecostal and Charismatic churches have chosen to respond to the changes in our culture with apathy and denial and therefore have become irrelevant to the culture around us. Once we begin to deny cultural change we fall into the danger of institutionalism.

The Holy Spirit calls and empowers the church to engage culture. God is culturally relevant, in the Old testament, New Testament, and now in the 21^st century.

Read Pastor Bevin’s article, “Retro Faith: A Christian Response to Postmodernism,” in the Spring 2007 issue of The Pneuma Review.

Retro Faith: A Christian Response to Postmodernism

Winfield Bevins — Sun, 15 Apr 2007 21:33:09 +0000

Editor Introduction: Postmodernism, The Church, and The Future

Bob Dylan wrote a song in the 1960’s entitled “The Times They are A-Changin” that describes the changing times that we now live in. Change is all around us. There is rapid development and technology such as the world has never seen before. In the past 100 years we have learned how to fly, we have traveled to outer space, we have invented weapons of mass destruction, and we have witnessed the age of computer technology. As a result, we live in an age of revolutionary change.

Postmodernism, The Church, and The Future
A Pneuma Review discussion about how the church should respond to postmodernism

In the midst of these rapid changes, the old world of modernity is crumbling around us and a new world is emerging. Futurists, theologians, and philosophers call this new world “postmodernism.” What we are experiencing is a major paradigm shift from modernity to postmodernism. The tremendous paradigm shift that we are witnessing can be compared to previous time periods such as the reformation or the age of reason. In his book Soul Tsunami: Sink or Swim in the New Millennium Culture, Leonard Sweet writes, “The seismic events that have happened in the aftermath of the postmodern earthquake have generated tidal waves that have created a whole new world out there.”¹

There is no shortage of spirituality in our postmodern world. The postmodern world that we live in is a very spiritual place where people are looking for a spirituality that is real and relevant; a spirituality that is not dead and outdated. Many people in North America are actively seeking spirituality outside of the church by looking to alternative religions. Buddhism and other eastern religions are experiencing explosive growth in North America and around the world. In the marketplace of consumer spirituality, individuals are not choosing one religion over the other, rather they are weaving together their own patchwork spirituality.

The sad fact is that the church is one of the last places that people look for authentic spirituality. Most people say that church is boring, irrelevant, dry, complicated, even domesticated. How did this happen? Was it always this way? Part of the problem stems from the fact that many churches are still functioning the same way they were in the 1940’s. At the turn of the century the church became more rational than relational, more organizational than organic, more political than prayerful, and more structural than spiritual. Today, many of the churches in North America are anything but spiritual.

Author Brian D. McLaren declares, “If you have a new world, you need a new church, you have a new world.”² The changes of postmodern world are real, but the church has been slow to address it. The church is one of the last institutions to acknowledge and engage the new world of postmodernism. Many churches have chosen to respond to the changes in our culture with apathy and denial.

Wesley and the Pentecostals

Winfield Bevins — Mon, 10 Jul 2006 21:28:33 +0000

Discover the heritage of John Wesley that runs deep in Holiness and Pentecostal movements.

Pentecostalism is what some might call the forgotten legacy of John Wesley. In nearly 100 years the movement has become the fastest growing body of Christians on the face of the planet. Pentecostalism is growing at a rate of 13 million a year, 35,000 a day, and has nearly a half billion followers. It is the second largest Christian group after Roman Catholicism. There are Pentecostals in almost every denomination and every part of the world. The largest Protestant church in the world is a Pentecostal church in Korea, the Yoido Full Gospel Church, which has over 240,000 in weekly attendance. All of this would not have been possible without their theological and ministerial connection to John Wesley. This article will attempt to briefly discuss the historical development of Pentecostalism by making a special application of John Wesley’s contribution.

There has been a lot of research that has shown the connection between the Wesleyan-holiness movement and Pentecostalism.¹ Much of this research has attempted to show that John Wesley is the grandfather of Pentecostalism.² Wesley placed a strong emphasis on the person and work of the Holy Spirit. He believed that the Spirit played a unique role in entire sanctification. Wesley’s doctrine of Christian perfection was crucial to the theological roots of Pentecostalism. It was the idea of a second work of grace (sanctification) that opened the door for theological discussion about the possibilities of a third work of grace: the Baptism of the Holy Spirit.

Wesleyan Sanctification

Pentecostalism is the forgotten legacy of John Wesley.

Shortly after his memorial sermon, “On the Death of George Whitefield,” preached on November 18, 1770, Wesley entered into a unique alliance with John Fletcher that shifted the direction of Methodist history.³ Fletcher worked closely with Wesley and soon became one of the most influential leaders in early Methodism. Fletcher is perhaps best noted for his Checks to Antinomianism (1771), which defended the theological views of John Wesley and the early Methodism. Wesley was so impressed by Fletcher’s piety and theological prowess, that Fletcher became his “authorized interpreter and designated successor.”⁴ In Fletcher’s writings we begin to see a paradigm shift take place. Fletcher placed a strong emphasis on the role of the Holy Spirit in Christian perfection. He used Pentecostal language to describe the Spirit’s work with phrases such as “baptized with the Spirit” and “filled with the Spirit.”