THE HERMENEUTICS OF JOHN WESLEY

John Wesley, wrote:

“Here then I am, far from the busy ways of men. I sit down alone; only God is here. In his presence I open, I read his Book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does anything appear dark or intricate? I lift up my heart to the Father of lights: 'Lord, is it not thy Word, "If any man lack wisdom, let him ask of God"? Thou "givest liberally and upbraidest not". Thou hast said, "If any be willing to do thy will, he shall know." I am willing to do, let me know thy will. I then search after and consider parallel passages of Scripture, 'comparing spiritual things with spiritual'. I meditate thereon, with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God, and then the writings whereby, being dead, they yet speak. And what I thus learn, that I teach.

Eventually, others saw a systematic approach to Wesley’s hermeneutics, particularly American Methodist Albert C. Outler, who in his introduction to the 1964 collection John Wesley’s sermons referred to the Wesleyan method for theological reflection as a quadrilateral approach.[i] [ii] [iii]

Upon examination of Wesley's work, Outler theorized that Wesley used four different sources in coming to theological conclusions.[iv] The four sources are:

1. Scripture

Wesley insisted that scripture is the first authority and contains the only measure whereby all other truth is tested. It was delivered by authors who were divinely inspired. It is a rule sufficient of itself. It neither needs, nor is capable of, any further addition. The scripture references to justification by faith as the gateway to scriptural holiness are well known to true Wesleyans: Deut. 30:6; Ps. 130:8; Ezek. 36:25, 29; Matt. 5:48; 22:37; Luke 1:69; John 17:20-23; Rom. 8:3-4; II Cor. 7:1; Eph. 3:14; 5:25-27; I Thess. 5:23; Titus 2:11-14; I John 3:8; 4:17.

2. Reason

Although scripture is sufficient unto itself and is the foundation of true religion. Wesley wrote: "Now, of what excellent use is reason, if we would either understand ourselves, or explain to others, those living oracles".^[[v]] He states quite clearly that without reason we cannot understand the essential truths of Scripture. Reason, however, is not a mere human invention. It must be assisted by the Holy Spirit if we are to understand the mysteries of God. With regard to justification by faith and sanctification Wesley said that although reason cannot produce faith, when impartial reason speaks we can understand the new birth, inward holiness, and outward holiness. Although reason cannot produce faith, it can shorten the leap.

3. Tradition

Wesley wrote that it is generally supposed that traditional evidence is weakened by length of time, as it must necessarily pass through so many hands in a continued succession of ages. Although other evidence is perhaps stronger, he insisted: "Do not undervalue traditional evidence. Let it have its place and its due honour. It is highly serviceable in its kind, and in its degree".[vi] Wesley states that those of strong and clear understanding should be aware of its full force. For him it supplies a link through 1,700 years of history with Jesus and the apostles. The witness to justification and sanctification is an unbroken chain drawing us into fellowship with those who have finished the race, fought the fight, and who now reign with God in his glory and might.

4. Experience 

Apart from scripture, experience is the strongest proof of Christianity. "What the scriptures promise, I enjoy".[vii] Again, Wesley insisted that we cannot have reasonable assurance of something unless we have experienced it personally. John Wesley was assured of both justification and sanctification because he had experienced them in his own life. What Christianity promised (considered as a doctrine) was accomplished in his soul. Furthermore, Christianity (considered as an inward principle) is the completion of all those promises. Although traditional proof is complex, experience is simple: "One thing I know; I was blind, but now I see." Although tradition establishes the evidence a long way off, experience makes it present to all persons. As for the proof of justification and sanctification Wesley states that Christianity is an experience of holiness and happiness, the image of God impressed on a created spirit, a fountain of peace and love springing up into everlasting life.

Section 1.01          Application

In practice, at least one Christian denomination based on the teaching of Wesley, The United Methodist Church, asserts that "Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason. Scripture [however] is primary, revealing the Word of God 'so far as it is necessary for our salvation.'"[viii]

Wesley saw the Quadrilateral not merely as prescriptive of how one should form their theology, but also as descriptive of how almost anyone does form theology. As an astute observer of human behavior, and a pragmatist, Wesley's approach to the Quadrilateral was most certainly phenomenological, describing in a practical way how things actually work in actual human experience. Thus, when Wesley speaks of "Tradition," he does not merely refer to ancient Church Tradition and the writings of the great theologians and Church Fathers of days past, but also of the immediate and present theological influences which contribute to a person's understanding of God and of Christian theology. "Tradition" may include such influences as the beliefs, values, and instruction of one's family and upbringing. It may also include the various beliefs and values which one encounters and which have an effect on one's understanding of Scripture.

It must be understood, however, that for Wesley, Tradition, Reason, and Experience do not form additional "sources" for theological truth, for he believed that the Bible was the sole source of truth about God, but rather these form a matrix for interpreting the Bible. Therefore, while the Bible is the sole source of truth, Tradition forms a "lens" through which we view and interpret the Bible. But unlike the Bible, Tradition is not an infallible instrument, and it must be balanced and tested by Reason and Experience. Reason is the means by which we may evaluate and even challenge the assumptions of Tradition. Reason is the first means by which we may "trim our sails" and adjust interpretations of Scripture.

But for Wesley, the chief test of the "truth and nothing but the whole truth" of a particular interpretation of scripture is how it is seen in practical application in one's Experience. Always the pragmatist, Wesley believed that Experience formed the best evidence, after Scripture, for the truthfulness of a particular theological view. He believed Scriptural truths are to be primarily lived, rather than simply thought about or merely believed. Thus, how a particular interpretation of scripture is lived out is the best and most viable test of our theology.

Each of the "legs" of the Wesleyan Quadrilateral must be taken in balance, and none of the other three apart from scripture should be viewed as being of equal value or authority with scripture. None of these should be taken in isolation without the balancing effect of the others, and always Scripture should have the central place of authority.[ix]

In United Methodist understanding, both laypeople and clergy alike share in “our theological task.” The theological task is the ongoing effort to live as Christians in the midst of the complexities of a secular world. Wesley's Quadrilateral is referred to in Methodism as "our theological guidelines” and is taught to its pastors in seminary as the primary approach to interpreting the scriptures and gaining guidance for moral questions and dilemmas faced in daily living.[x]

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[i] The Wesleyan Quadrilateral is a methodology for theological reflection that is credited to John Wesley, leader of the Methodist movement in the late 18th Century. The term itself was coined by 20th century American Methodist Albert C. Outler (ISBN 0-19-502810-4).

[ii] Wesley, John (1964). Outler, Albert C.. ed. John Wesley. Oxford, England, U.K.: Oxford University Press. p. iv. ISBN 0-19-502810-4.
[iii] Gunter, W. Stephen; Ted A. Campbell, Scott J. Jones, Rebekah L. Miles and Randy L. Maddox (1997). Wesley and the quadrilateral: renewing the conversation. Nashville, Tennessee: Abingdon Press. p. 17. ISBN 0-687-06055-9. OCLC 36884141.
[iv] Outler, Albert C. (1985). "The Wesleyan Quadrilateral in John Wesley". In Jason Gingerich. Wesley Center for Applied Theology. Retrieved 2011-04-18.

[v] Works, VI, 354

[vi] Works, X, 75

[vii] Works, X, 79
[viii] United Methodist Church (2004). The book of discipline of the United Methodist Church. Nashville, Tennessee: Abingdon Press. p. 77. ISBN 0-687-02373-4. OCLC 58046917.

[ix] Chilcot, Paul Wesley (January/February 2005). "Rethinking the Wesleyan Quadrilateral". Good News Magazine.

[x] The Book of Discipline of The United Methodist Church—2008, pp. 76-83.