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.

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

Mark A. Noll, The Rise of Evangelicalism: The age of the Edwards, Whitefield, and the Wesleys, A History of Evangelicalism, People, Movements and Ideas in the English-Speaking World I (Downers Grove, IL: Inter Varsity Press, 2003).

This is a splendid book that I found to be very rewarding reading. It is well thought out and it is presented in a way that makes for easy reading, yet challenges the reader to think and reflect on how the era covered in the book relates to today’s challenges in evangelicalism. Noll is able to cover the first three hundred years of English-speaking evangelicalism by capturing landmark events in such a way that readers will feel as if they were present in the shaping of these events. The book is divided into nine chapters, which are well integrated so that the book flows from one important event and/or leader to another.

The world of evangelicalism is not easy to define. Noll begins his book with an over view of the “Landscapes: Political, Ecclesiastical, Spiritual” that shaped the evangelical movement. By the time the reader reaches the third chapter, “Revival, 1734-1738” and the fourth chapter, “Revival, Fragmentation, Consolidation, 1738-1745” the reader understands why the revival became the centerpiece of the movement. Noll writes, “The evangelical revivals were unusual, however, in their frequency, their publicity and their function as a replacement for discarded aspects of traditional religion. They never, however, charted a simple course.” Noll captures the greatest challenge of today’s evangelical movement; how to replace the discarded aspects of traditional religion (revival is rarely practiced in mainstream religion, but is now rarely practiced in evangelical circles), yet not become the very thing (institutionalized religion) which the movement is attempting to replace.

Noll makes the point that, “Over time it became clear that for evangelicalism to take root, the longing for revival was more important than revival itself.” Through out the book Noll underscores the importance of this point. The preaching featured in the awakenings, “was a preaching aimed directly at popular affections, expecting life-changing results, emphasizing the message of divine grace as the God-given remedy for sin and often (though not always) dispensing with elaborate ratiocination.” Leaders into today’s evangelical movement should pay particular attention to this point. Rather than becoming preoccupied with doctrines, rules, prohibitions, and developing a “closed mind,” the movement needs to seek to appeal to people’s affections and help draw closer to Christ. In helping to explain the growth of the movement; Noll observes that, “evangelical Christianity coexisted with the Enlightenment.” The movement did not agree with all aspects of the Enlightenment; however, it was able to effectively dialogue with it. Noll does not shy away from critical reflection of the movement and its leaders. He notes that John Wesley was in many ways a tyrant, yet Wesley helped the evangelical movement to grow by expanding the role of laymen and to some degree challenged the stratified social order.