(Note: See Part I: "John Wesley's Model for Ministry" in the Winter 2001 issue of Covenant Discipleship Quarterly.

Lay leadership was at the heart of the model.

Since only a handful of ordained clergy sympathized with the revival, the laity bore the brunt of the nuts and bolts of early Methodism. Class/band leaders, trustees, parish visitors, teachers, and lay preachers: all were integral to the mission. Common people from the lower classes of the British Isles were given a sense of dignity and empowerment they had never known before. The priesthood of all believers became a reality.

They took the message to the people, in their own context.

They reached people who would never go to church to worship; they preached in the fields, mine pits, and city streets. This was Wesley's evangelism model: Speak the truth fearlessly to all people where they live and work. Methodist people also witnessed to their family and friends in the midst of their daily living.

The mission was to seek out the worst of sinners.

When the pulpits of the Anglican Church were closed to him, Wesley decided that his mission was "to call" the most flagrant, hardened, desperate "sinners" to repentance. This turned out to be a mission to the poorest of the poor, those marginalized by the existing church and society, and he simpified his speech and writing to reach them. In response to his Anglican Church critics, he wrote, "Let us alone with the poor, the vulgar, the base, the outcasts of men." He confessed that, because of their artlessness and simplicity, he would rather be with them than with the upper classes.

Music and worship were extremely important.

We have heard of Charles Wesley's 6000 hymns that served as both praise and instruction. The doctrine was made poetry and sung by the people. There was also a break with traditional liturgy in the use of extemporary prayer forms. Concerning the Methodists' watchnight services held in the light of the full moon, Wesley would often say that people didn't know how to part from each other because the worship experience was so powerful. There was preaching at 5:00 every morning. Wesley thought that eliminating this practice caused the decay of Methodism. The encouragement of dynamic modern worship was key to the reformation of the church.

Wesley's model flourished in persecution.

Wesley expected the gospel to provoke opposition. Both Anglican clergy and local government leaders stirred up mob action against the early Methodists. Undoubtedly it was the faithfulness and steadfastness of Wesley and other leaders that contributed to the movement's growth.

The gospel was directed to the whole person.

The ministry was holistic, for the inner self as well as for the outer, for the individual as well as the community. Not only were the early Methodists expected to be holy in heart and life; they were to relieve the social ills that affected both themselves and the larger society. From this emphasis arose social ministries (e.g., schools and medical clinics). Wesley himself wrote publicly on social issues such as slavery, the American Revolution, and land use that contributed to the hunger of the poor.

Wesley's model included being in a connection.

Each Society belonged to an interconnected system. No matter where they were — England, Scotland, Wales, or Ireland — there was just one Methodist people. This had administrative implications, including the appointment of preachers, the General Fund (our apportionments), and property use.

Wesley's model was largely self-supporting.

The people supported the work out of their tithes and offerings. Stewardship was a strong Wesleyan emphasis.

Wesley's model was open and creative in response to the leading of the Holy Spirit.

God nudged Wesley in many new directions that were counter to his temperament and tradition. And Wesley reluctantly followed those nudgings. He adopted many "prudential means," such as field preaching and the use of lay preachers. Necessity became the voice of God. Wesley had a "charismatic" side, participating in experiences of the Holy Spirit that were often a surprise to him and against his normal way of doing things. This often earned him the name of "enthusiast." In every case where God acted in ways that were new for him, Wesley cautioned the people not to put obstacles in the way. The final criterion for Wesley was whether people became authentic Christians through their experiences.

The Rev. William Jones is a retired pastor in the Florida Conference and former Theology Professor, Seminario Evangelico de Puerto Rico. He currently serves as coordinator of the Lay Missioner and Pastor-Mentor Training Program (National Plan for Hispanic Ministry) for the Florida Conference.

Revitalizing ideas

To help covenant discipleship groups who need more suggestions about doing the Acts of Compassion, Justice, Worship, and Devotion, so that covenants will never grow stale, we are planning, in future issues, to present clauses that groups find successful. Please submit to us, in a paragraph:
Who you are (church, city, etc.);
What clause or clauses are successfulfor you;
How you are carrying them out.

Send to the editor: Grace Bradford,
641 Ingraham Street NW, Washington, DC
GBRAD5137@aol.com