Charles Wesley - Reflections 3

I'm making my way through the biography of Charles Wesley by John R. Tyson. I want to highlight two chapters that showed Wesley's great love--first for his family and second for the Church of England.

Charles and Sally Wesley had eight children. Of those eight only three survived infancy. On one occasion Charles received a letter from Sally informing him of the death of their son John James. She wrote, "This comes to acquaint you that our dear little babe is no more, his agony is over, but it was a hard struggle before he could depart. He was dying all yesterday from ten o'clock; about nine last night he departed." Charles wrote back for Sally to pray "Father, not as I will, but as thou wilt." In this he said, "God, who knoweth whereof we are made, and considereth that we are but dust, will, for Christ's sake, accept our weakest, most imperfect, desires of resignation. I know, the surest way to preserve our children, is to trust them with Him who loves them infinitely better than we do." (209) To read this too quickly would be a tragedy. No doubt the pain went deep. But not so deep as to shake the faith of this father who believed that God still loved his children better than he did. I could only imagine him holding this letter in his hand with a tear- stained face and the added pain of not being able to be there to console his dear wife. For some what Charles wrote will seem as little more than platitudes. But they are not. They are the thoughts of a man who was deeply entrenched in the love of God and, perhaps more importantly, his knowledge of God's for him. The saints of God are not immune to the deepest pain this world has to offer.

Frequently separated from Sally the letters between them are a living testimony of their love and devotion. Charles was sometimes frustrated that Sally did not write as much as he did. They agreed to pray for each other daily at 5:00 p.m. (202) Charles did feel a tension between his work and being separated from Sally and the kids and wrote about it often. And true to course Charles wrote hymns on virtually everything--on the occasion of their anniversary to children cutting teeth. (202 & 206) He even wrote a hymn about a family cat! (207) I was disappointed to read that he "apparently believed that to show the children his favor would spoil them." (209) But love them he did. When Charles Wesley Jr. began to show interest in music he encouraged him to pursue his desires in spite of protests from those who thought this was inappropriate and worldly. He encouraged his daughter in her poetry (but expressed concern about her wearing high heels since they made her "more liable to fall"). (212)

Wesley's marriage was a happy one. The same could not be said of John. Charles struggled with the balance of the needs of the ministry and his families needs. It became a source on tension between the two brothers. But another issue would threaten to separate the brothers even more--the issue of the Church of England.

The issue of whether the Methodist should separate from the Church of England was a source of tension between Charles and John. The issue of separation for Charles was a non-negotiable. Tyson notes that "he considered support for the Church of England an implicit requirement for membership in the Methodist societies." (215) At the heart of the issue was the desire on the part of the lay preachers to distribute the sacraments. This they could not do without the proper ordination from the Church. Charles began to refer to them as "Melchisedechians," that is, "an order of priesthood without lineage or genealogy." (218-19) In time Charles seriously contemplated leaving Methodism if they were to separate from the Church. (224 & 227) Through all of this John was convinced that his brother was "overreacting about the potential for schism" and even said Charles was guilty of bigotry. (224 & 226) For some, however, a schism with the Church already existed. The mere existence of lay preachers was itself a form of separation.

Tyson summarizes this chapter with the words of one early Methodist preacher, Adam Clarke, who said, "Mr. J. Wesley mildly recommended the people to go to the Church and Sacrament. Mr. C. Wesley threatened them with damnation if they did not." ( emphasis his, 229)

At the end of the day I saw Charles as a man of passion for both his family and his church. He loved them both and desired the best for both. He was not blind to the faults of the church but "his criticisms were usually tinged with compassion and love." (216) Current criticisms of the church today could learn much from Wesley.

Charles Wesley - Reflections 2

Today we'll look at Charles Wesley and "The Poison of Calvinism." The words come from Wesley as he described those members of Methodism who became Calvinists. He says of them, "The poison of Calvinism has drunk up their spirit of love." (104) As Tyson describes it Charles not only didn't like Calvinism he had a "revulsion" to it. (102) What could create such an attitude? The Calvinists themselves. "Wesley was repulsed by the haughty pride he saw in some of those who had come to consider themselves 'the elect.'" (102) Calvinism's greatest problem is sometimes its very adherents. Make no mistake, however, Wesley had no affection for the doctrines either. Calvinism is described as nothing less than a "horrible decree," "a hellish blasphemy" and its advocates are "Priests of Moloch." (112) Charles was perhaps most poignant in his hymns. Consider this from the hymn entitled "The Horrible Decree":

Ah! gentle, gracious Dove;
And art Thou grieved in me,
That sinners should restrain Thy love,
and say, "It is not free;
It is not free for all";
The most Thou passt by,
And mockest with a fruitless call
Whom Thou has doom'd to die.

Tyson notes two figures during this controversy: John Cennick and George Whitefield. Cennick had been sent by John Wesley to be the master of the Kingswood School. As it turned out Cennick was a "closest Calvinist." When this was discovered Charles lamented, "we have set the wolf to keep the sheep." (104) Charles tried to come to some kind of understanding with Cennick but to no avail. He sent for John (who was still dealing with the "still ones") to come and help him. But it was too late. The Methodism eventually divided into Calvinist Methodists and Wesleyan Methodists. Tyson notes that this might have been the end of it if it hadn't already spread to some of their closest friends and allies in the revival--most notably George Whitefield.

George Whitefield had enjoyed great success in open air evangelism and was drawing large crowds. Charles was a man of peace and wrote to Whitefield offering an olive branch. He wrote, "My soul is set upon peace, and drawn out after you by love stronger than death." (106) Charles knew that people would have loved to drive a wedge between the two parties. Whitefield wrote back asking Charles to "never speak against election in your sermons." (106) He too desired peace as he wrote "I think I would rather die than see a division between us; and yet how can we walk together if we oppose each other?" (107) Letters were exchanged, books and hymns written and the controversy only escalated. By 1741 things began to settle and "[t]hey agreed not to preach or publish against each other with respect to this controversial doctrine." (114)

As with the "stillness" doctrine this controversy helped shape and solidify some vital elements of Wesleyan doctrine. Tyson explains, "Where he [Charles] had formerly advocated for universal salvation as one of the 'grand truths of the everlasting gospel,' now he insisted upon it. To that extent, the Calvinistic controversy found a resounding echo in almost every hymn Charles Wesley wrote after it; the Wesleyan 'all' became standard parlance in his hymns and preaching." (115)

As a Calvinist this was a hard chapter to read. To have doctrines that are so meaningful to me described as hellish blasphemy cuts to the quick. But I have seen similar rhetoric employed against my Arminian brothers and sisters. It is my prayer that the events of history can help us learn to disagree with Christian civility and love. To genuinely listen to the heart beat which lies underneath our doctrine and engage in debate which is dignified and profitable for growth.

Charles Wesley's Secret Code

I'm a little late with this as news goes but in my readings about Charles Wesley I was surprised to learn about a secret shorthand code that he used in his diaries when he wrote about sensitive issues. I was even more surprised when I learned that the code had only recently been cracked (the news story came out a year ago this month). I doubt we'll see any movies on "Breaking the Wesley Code" starring Tom Hanks but it is an interesting bit of history. Pictured here is a sample of the shorthand code.

The mystery was solved by an Anglican Priest named Kenneth Newport. It took him nine years to break the code. Some of the issues discussed were John's marriage to Grace Murray and Charles' strong opposition to any idea of the Methodists separating from the Anglican church. Newport is reported as saying, "At one point in the journal he is talking to the society at Grimsby and goes into block capitals and says 'I told them I would remain with them as long as they remained with the Church of England but should they ever turn their back on the Church they turn their back on me'." To be fair these issues were already well known to students of Wesley so it's hard to say if there is anything really new to be learned. Both of the above issues are discussed in the biography by Tyson. But it does show Wesley's concern to be discreet when discussing these things even in his own diary.

Some reports have tried to fabricate some kind of hidden "sex scandal." More responsible treatments have tried to keep things in perspective.

My post on Charles Wesley and "The Poison of Calvinism" will be up on Wednesday.

Charles Wesley - Reflections 1

I am half way through the biography on Charles Wesley. It has been a refreshing and delightful read. As the writer of between 6,000 and 9,000 hymns and sacred poems Tyson appropriately describes Charles as providing "the soundtrack for the eighteenth century transatlantic revivial." (viii) Charles wrote a hymn for everything it seems. Tyson nicely weaves the hymns throughout the book providing the occasion for their writing. Of the two brothers Charles was more reserved and often lived in the shadow of his older brother John. Charles also tried harder to "keep the movement firmly rooted in the Church of England" though both are described as "ardent Anglicans" (x-xi). He was a man of frail health, having been born prematurely, but excelled by the grace of God in the work of his service. Charles was extremely humble. His sermon editor said that he "not only acknowledged and pointed out but delighted in the superiority of another, and if there was ever a human being who disliked power, avoided pre-eminence, and shrunk from praise, it was Charles Wesley." (7 &173) He also had his faults. He had a temper and was quite often impatient with many of the lay preachers of the early Methodist movement. He often "fired them as quickly as John hired them." (x & 81-82).

Two of the most interesting chapters were on "The Snare of Stillness" and "The Poison of Calvin." I will cover the Stillness doctrine today and "The Poison of Calvin" in a later post. In 1739 a controversy broke out over the issue of "stillness." Stillness was a thought associated with the English Moravians. As John Wesley described it the Moravians did not want anything to do with what is traditionally called the "means of grace." He says they simply "wait for Christ and be still." "Not to go to church; not to communicate, not to fast, not use so much private prayer, not to read the Scriptures . . . not to do temporal good, not to attempt doing spiritual good." (86) The Moravians thought that these outward expressions could be a "hindrance to inner piety--if one depended upon them for their salvation." (84) Some of Charles' closest friends were drawn into this and it strained more than one dear friendship. One of those was John Bray. Bray was instrumental in "Wesley's evangelical conversion" and so held a close place in the heart of Wesley. (91) At first both brothers, but especially Charles, thought some sort of union might be possible but these illusions were quickly dissipated. The lessons of this controversy were important and helped shape the priorities of early Methodism. Tyson summarizes it well:

"The 'stillness controversy' taught the Methodist movement the value of its Anglican roots. It would have been easy enough to go with the 'still ones' down the road that led to a more private and more radical evangelical faith. But this controversy showed how deeply the Methodists were tied to the Anglican 'means of grace,' and how deep their desire was for 'social holiness' that made a difference in the world around them. The controversy refined the Methodists' commitment to spiritual disciplines, the Lord's Supper, and the importance of good works as fruits of their justification. In part as a result of this controversy the 'means of grace' became enshrined in all the formative documents of the Methodist societies, classes, and bands. And the Methodists continued to be committed to an Anglican understanding of the Lord's Supper. Their practical theology about 'the means of grace' was hammered out and set in place in the context of their emphasis upon sanctification and Christian perfection." (97)

It's Time for a Biography - Charles Wesley

Every now and then I have to take a break from my academic readings and read a biography. I wish I read more of them but, I confess, I don't. This year I've read more than usual since I read three or four biographies on Calvin. By the way my favorite was by Bernard Cottret.

A year ago Eerdmans published a biography of Charles Wesley by John R. Tyson called Assist Me to Proclaim: The Life and Hymns of Charles Wesley. I started it once and was soon distracted by the lure of other titles. I've decided to pick it up again and finish it this time. I won't completely break from my other reading (I can never just read one book) but will make this my primary reading for the next week or so. I'll let you know what I think when I'm done.