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

Falling Under the Power of the Spirit

John Arnott at the Toronto Airport Christian outpouring (circa 2002)

The phenomenon of falling under the power of the Spirit occurred in the revivals of Jonathan Edwards. His assessment was that a person may “fail bodily strength” due to fear of hell and the conviction by the Holy Spirit or due to a “foretaste of heaven.”[1] John Wesley recognized falling to the ground as a manifestation from God, and records many such instances in his ministry. In fact, George Whitefield criticized Wesley for permitting the phenomena until it began happening in his own meetings.[2] The Kentucky revivals of 1800-1801, which involved Baptists, Methodists and Presbyterians, was replete with similar demonstrations.[3] In the early 1800s, the revivals led by Methodist circuit riding preacher Peter Cartwright (who was converted in the Kentucky revivals) were often accompanied by people falling under God’s power, including some Baptists.[4] Finney’s ministry also frequently manifested fainting or swooning, what he called “falling under the power of God.”[5] The Welsh revival of 1859 was accompanied by swooning as “waves of power often overwhelmed” people.[6] In the 1860s, Andrew Murray’s church started to speak out against people who began to shout and cry and swoon in a revival in his church, until a visitor from America told him about similar manifestations in American revivals.[7] Decades before holiness evangelist Maria Woodworth-Etter’s involvement in the Pentecostal revival, many people in her meetings fell under the power of the Spirit, including Carrie Judd (Montgomery), an early leader in the C&MA.[8] Moody’s associate R.A. Torrey testified of people falling under the power of God due to conviction of sin.[9] Torrey himself fell under power of the Spirit when baptized with the Holy Spirit.[10] Presbyterian missionary Jonathan Goforth makes reference in his book By My Spirit to the phenomenon occurring in his revivals.[11]

Instances of falling under the power of the Spirit also occurred periodically at C&MA meetings for two decades before Azusa Street. In 1885 A.B. Simpson, the founder of the C&MA, received what we would call today a “word of knowledge” that someone was resisting the Lord. A woman responded, saying it was her. She came forward, and as Simpson anointed her for healing, she was overcome, falling under the power of the Spirit seemingly unconscious for about half an hour, and she received a healing.[12] In 1897 at a joint C&MA/Mennonite camp meeting in Allentown, Pennsylvania, C&MA General Field Supt. Dean Peck preached six services in three days and described: “At service after service . . . I saw people fall as dead under the power of God.” He said it was a genuine revival from God and talked about such things happening among the Methodists 50-60 years ago, but are not frequent now because many revivals are of human manufacture.[13] Manifestations of falling also occurred during the 1907 revival at Simpson’s Gospel Tabernacle, apparently with his approval.[14] Presbyterian Greek professor T. J. McCrossan, who joined C&MA in 1923, while serving as interim president of Simpson Bible Institute, wrote in his book Bodily Healing and the Atonement: “Hundreds are healed, who do not fall under this power, because they simply trust God’s promises; and it is the prayer of faith that heals. Going under this power seems, however, to bring an extra spiritual blessing. . . . This power is not hypnotism. . . . This is not devil power.^”[15] McCrossan spoke out of the experience of his own life, for not only did he frequently assist Charles Price in laying hands on the sick with people falling, but he himself fell under God’s power and was enraptured with visions when he was baptized in the Spirit in 1921 through Price’s ministry.[16]

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.

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

John Wesley

Wesley called attention to the inward, experiential dimension of faith. This emphasis was in part a reaction to the Calvinism that permeated the social and political life of the English world in the seventeenth century. Also undergirding the movement was the “living faith” Wesley imbibed from his encounter with German Pietism. Wesley’s contact with the Moravians, Pietists within eighteenth-century Lutheranism that drew from Catholic mysticism, gave him an awareness for the emotional dimension of faith. This led to his personal conversion, during which as he described, “I felt my heart strangely warmed.”[1] Wesley understood the Christian life as consisting of two separate experiences of grace—conversion (or justification), and Christian perfection (or sanctification). The first, justifying grace, covered over all the “actual sin” one had committed. Sanctifying grace, on the other hand, was given for the “residue” of sin that remained after one became a Christian—the inherited (original sin) from Adam.[2] According to Wesley, sanctifying grace occurred subsequent to the justifying grace of conversion. Wesley refers to the reality of this subsequent sanctifying experience as “Christian perfection,” “perfect love,” and “heart purity.”[3] While this experience is gradual and works itself out over the entirety of the Christian life, as Peter Althouse explains, there is also an instantaneous dimension of sanctification for Wesley. It is this latter “crisis” sense that undergirds the Holiness view of sanctification and the Pentecostal baptism in the Spirit.[4]

Craig S. Keener discusses his book, Miracles: The Credibility of the New Testament Accounts. Part of the Seedbed series from Asbury Theological Seminary.

Part 2 of Tongues and Other Miraculous Gifts

Part 3 of Tongues and Other Miraculous Gifts

Part 4 of Tongues and Other Miraculous Gifts

Richard M. Riss presents evidence for the operation of the gifts of the Spirit throughout the Church Age.

The Moravians

The gift of tongues is sometimes associated with the Moravian Brethren, a remnant of the Bohemian brethren (followers of John Huss) who became newly organized after finding refuge on the estate of Count von Zinzendorf (AD 1700-1760) in Saxony in 1722, in a Christian community which they called Herrnhut. In 1727, Zinzendorf retired from government service to devote himself to leadership of this community. In August of that year, there was an outpouring of the Holy Spirit at Herrnhut. A Moravian historian wrote as follows:

Church history also abounds in records of special outpourings of the Holy Ghost, and verily the thirteenth of August, 1727 was a day of the outpouring of the Holy Spirit. We saw the hand of God and His wonders, and we were all under the cloud of our fathers baptized with their Spirit. The Holy Ghost came upon us and in those days great signs and wonders took place in our midst. From that time scarcely a day passed but what we beheld His almighty workings amongst us.¹¹³

Herrnhut, 1765, in what is today eastern Saxony, Germany.

This account of the Moravian revival is not specific with respect to the signs and wonders that took place in their midst. Although the gift of tongues was not endorsed by the leaders of the Moravians, their opponents believed that they spoke in tongues.¹¹⁴

John Wesley

The Moravians were a direct influence upon John Wesley (AD 1703-1791), the father of Methodism, whose conversion in 1738 took place shortly after long talks with Peter Boehler, one of the Moravian brethren. Wesley’s response to a book published in 1748 clearly indicates his position with respect to operation of the gifts of the Spirit in his own day. Dr. Conyers Middleton, fellow of Trinity College, had written a book entitled A Free Inquiry into the Miraculous Powers, which are supposed to have subsisted in the Christian Church. Wesley spent twenty days, from January 4 until January 24 of 1749, writing a letter to Conyers Middleton refuting his thesis that there had been no miracles in the history of the church after the Bible had been written. With respect to the gift of tongues, Wesley wrote as follows:

Section VI.1. The eighth and last of the miraculous gift you enumerated was the gift of tongues. And this, it is sure, was claimed by the primitive Christians; for Irenaeus says expressly, ‘We hear many in the church speaking with all kinds of tongues.’ ‘And yet,’ you say, ‘this was granted only on certain special occasions, and then withdrawn again from the Apostles themselves; so that in the ordinary course of their ministry they were generally destitute of it. This,’ you say, ‘I have shown elsewhere’ (page 119). I presume in some treatise which I have not seen. 2. But Irenaeus, who declares that ‘many had this gift in his days, yet owns he had it not himself.’ This is only a proof that the case was then the same as when St. Paul observed long before, ‘Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues?’ (I Cor. xii.29-30). No, not even when those gifts were shed abroad in the most abundant manner. 3. ‘But no other Father has made the least claim to it.’ (page 120). Perhaps none of those whose writings are now extant—at least, not in those writings which are extant. But, what are these in comparison of those which are lost? And how many were burning and shining lights within three hundred years after Christ who wrote no account of themselves at all—at least, none which has come to our hands?¹¹⁵

Wesley’s defense of the existence of tongues in history continues at considerable length, ending with the observation that the gift of tongues had been heard of within fifty years of their time, among the French Prophets. He wrote:

Since the Reformation, you say, ‘this gift has never once been heard of or pretended to by the Romanists themselves’ (page 122). But has it been pretended to (whether justly or not) by no others, though not by the Romanists? Has it ‘never once been heard of’ since that time? Sir, your memory fails you again: it has undoubtedly been pretended to, and that at no great distance from our time or country. It has been heard of more than once no further off than the valleys of Dauphiny. Nor is it yet fifty years ago since the Protestant inhabitants of those valleys so loudly pretended to this and other miraculous powers to give much disturbance to Paris itself. And how did the King of France confute that pretence can prevent its being heard anymore? Not by the pen of his scholars, but by (a truly heathen way), the swords and bayonets of his dragoons.¹¹⁶

Wesley was undoubtedly aware of the presence and validity of the gift of tongues in his day, for Thomas Walsh, one of Wesley’s foremost preachers, wrote in his diary on March 8, 1750, “This morning the Lord gave me language that I knew not of, raising my soul to Him in a wonderful manner.”¹¹⁷