In the Wesleyan tradition, Christian formation is a lifelong process in which our basic Christian beliefs take shape and are expressed in relation to specific historical and cultural contexts. This process means that we not only need to be grounded in our basic beliefs; we also need to be careful "readers" of our contemporary situation, understanding the contours of the postmodern context. Sometimes pastors or congregants excitedly express that theirs is a "postmodern" congregation, by which they mean that their church uses contemporary music in worship and, perhaps, doesn't worry quite so much about the Bible and other more "traditional" liturgical and spiritual resources. At other times, congregations will identify themselves as "traditional" communities of faith, deeply grounded in the Bible and that "old-time religion," rather than subscribing to any contemporary, "postmodern" attempts to reinterpret Christian life together. Such pronouncements would almost lead us to think that being a postmodern Christian who remains faithful to the tradition is an oxymoron; that we must choose between the milieu of our time or the beliefs and practices of our heritage. John Wesley, however, would hasten to suggest otherwise. For Wesleyans, the faith journey follows a "middle way" that brings together Christian beliefs and contemporary contexts in a dynamic, life-transforming conversation informed by scripture, tradition, experience, and reason — the Wesleyan "quadrilateral."

Characterizing Postmodernity
Perhaps the best way for us to define the postmodern period is to consider it as a movement away from three basic assumptions of the modern mindset.

1. First, while the modern era cultivated a belief in science and technology as a means of progress toward a utopian future, today we are confronted with the ambiguity of our human efforts to improve life on earth. We need only read the front page of the daily newspaper to see that knowledge, science, and technology are not the panacea we once thought them to be: with "progress" have come such things as environmental degradation, the proliferation of weapons of mass destruction, and a growing gap between rich and poor. We realize, once again, that our human efforts are insufficient to fulfill God's promises.

 
2. A second major assumption of modernity relates to the notion of a rational, autonomous self. Here, reality lies within the individual, the thinking subject, who has unlimited freedom and power for self-definition and fulfillment. This idea has found expression in the rampant individualism of today that focuses on the question, "What's in it for me?" and demonstrates little concern for the needs and well-being of others.* Because disparities in power and economic resources continue to limit the freedom and flourishing of countless people, postmodernism emphasizes life in communities that uphold the well-being of the whole of creation—a task to which the Gospel also calls us as Christians.

 
3. Finally, the postmodern era is critical of modernity's grand narratives—the notion of a universal, "one-size-fits-all" worldview, story, or meaning of life. Instead, we are surrounded by and embedded in a diversity of cultures and perspectives. Diversity demands that we remain open to multiple interpretations and ways of being in the world, and it challenges interpretations that have been presented by dominant, powerful members of society as the universal Truth. While this understanding has empowered persons who were previously marginalized and silenced, it has also raised the danger of relativism, in which there are no means of verifying truth claims, such that in its fullest expression, "anything goes." Although relativism is a danger, it is not the logical or necessary conclusion to the diversity of postmodernism when faith and concerns for community are embraced.

The Wesleyan Way and the Quadrilateral
In order for the Wesleyan quadrilateral to serve as a resource for contemporary discipleship, we must first be clear about its role in the life of The United Methodist Church. For John Wesley, the "way" of salvation by faith could be construed as a journey that entails a reliance on the means of grace, enabling us to respond to God moment by moment. God's grace meets each of us exactly where we are on this faith journey and urges us to become better disciples. Central to Wesley's understanding of salvation by faith are what he termed the "essentials" of the Christian faith, those basic biblical and theological doctrines ("teachings") thought to be indispensable for the life of faith: (1) sinful human nature preveniently graced by God, (2) justification by faith in Jesus Christ, and (3) sanctification as a process of growing into the fullness of love empowered by the Holy Spirit. Today, these three "essentials" continue to guide and shape our understanding of Christian formation and the journey of faith, and they are basic beliefs found within the doctrinal standards of The United Methodist Church.

The Wesleyan quadrilateral of scripture, tradition, experience, and reason allows us to place these basic beliefs of our Christian faith in conversation with contemporary contexts and concerns. In so doing, we are able to discern how we might live as faithful disciples in new and changing circumstances. Unfortunately, at times, the quadrilateral is mistakenly thought to replace or supersede our doctrinal standards or the basics that John Wesley, and subsequent generations of Wesleyans, held to be so essential for growing as disciples of Jesus Christ. When Albert Outler headed the quadrennial commission, which formulated and named the "quadrilateral," during the period immediately following the union of the Evangelical United Brethren and Methodist Churches in 1968, the commission's intention was to provide the church with an ongoing means of theological reflection—a way to enable our beliefs to apply to our lives in the present day rather than binding us to a rigid creedalism. This process of putting Christian beliefs into practice in changing circumstances was central to John Wesley's ministry and theology. Although we might think of the quadrilateral as Wesley's "method" for theological reflection (albeit loosely since he, himself, never thought in these terms), the four sources never replaced the essentials of the faith. In other words, by drawing upon scripture, first and foremost, and using tradition, experience, and reason to help reflect upon real situations, Wesley was able to put his faith to work in the real world. Today this approach helps us express and live out our faith within the postmodern world. The quadrilateral provides a bridge between the beliefs of our heritage and the context of our contemporary situation, such that we do not have to choose between living either as "traditional" Christians or as "postmodern" ones.

The Four Sources Re-examined
For John Wesley, the four sources were never considered to be of equal importance; scripture was always primary. As a means of grace, scripture facilitates a deeper understanding of the ways and will of God. Its revelatory capacity is essential to discipleship in its witness to the person and work of Jesus Christ and to the acts of God in history. The Bible remains a source of deepening and guiding our faith, and, in our postmodern era, it is a place where all Christians gather as equals to be fed and nourished by God's Word and to participate in God's inbreaking reign.

Tradition, which includes both our Methodist and EUB heritage, provides us with the wisdom of the past and promotes accountability in discipleship. The witnesses of the past provide guidance for today by enabling us to see both the faithfulness of our forebears and the ways in which they strayed from faithful discipleship. Tradition can thus enable us to embrace diversity and foster community, while holding us accountable to something larger than ourselves. Even as Jesus Christ critiqued the religious tradition of his heritage, he remained steeped in its teachings and practices. This was true for John Wesley and his renewal movement. It remains true for us today.

The third source, experience, is often misunderstood and is most in danger of feeding the postmodern tendency toward relativism. Experience, in Wesley's understanding, refers to a vital experience of God's grace, one that is affirmed within the broader Christian community—past and present—that holds us accountable to the gospel. This experience of God can be one of personal assurance or wandering in the wilderness; it may call us to prophetic critique or priestly compassion toward others. The experiential dimension of our faith journey is most fully expressed in the love God shows toward us and our response to that love, without which discipleship is impossible.

Finally, reason can and does continue to shape our discipleship, even as postmodernism illuminates its limits. Reason is a God-given gift that enables us to interpret scripture, tradition, and experience in light of the world in which we find ourselves. Reason allows us to study and grow in knowledge and to make judgments about discipleship in the world. When we use the gift of reason to shed light on the Bible, tradition, and experience, our Christian formation deepens, taking on new forms and shapes in different eras and changing circumstances.

Properly understood, the Wesleyan quadrilateral provides us with a bridge enabling us to carry our basic Christian beliefs into the world. It offers us a way to practice our faith and grow in our discipleship in the midst of our evolving postmodern context.

* A fascinating study documenting the decline in social capital across various groups and activities in the U.S. is Robert Putnam's Bowling Alone (New York: Simon & Schuster, 2000). For a provocative argument related to the rise and proliferation of the "self" as definitive for contemporary Americans, see Andrew Delbanco, The Real American Dream (Cambridge: Harvard University, 1999).

Elaine A. Robinson is Assistant Professor of Theology and Methodist Studies at
Brite Divinity School, Texas Christian University, Fort Worth TX.