I first read John Wesley’s sermon: The Catholic Spirit as a part of Dr. Kenneth Grider’s Doctrine of Holiness Class at Nazarene Theological Seminary in 1978. To be perfectly honest, the sermon didn’t make much of an impression on me. Maybe that’s because I viewed its reading as just another assignment among a ton of such reading I was required to do in those days.
But recent events have caused me to re-visit this classic sermon and it’s growing on me, big time. I think I’m prepared to say that the Catholic Spirit is, and surely ought to be, one of the distinguishing characteristics of the Wesleyan-Holiness way of following Jesus.
Mildred Bangs Wynkoop, another seminary professor of mine “back in the days” wrote of Wesley:
“(Wesley’s) Catholic spirit (reflects) his tolerance with others who belonged to other communions and who had other emphasis. This was not a theological compromise on his part but a rare ability to segregate the essential from nonessential elements in the Christian faith.” (Theology of Love p.54)
The Catholic Spirit is indeed rare in part, because tolerance is a tricky thing! Too much tolerance can lead, if one is not careful, to theological compromise . . . and heresy. When the essential elements of Christian faith (the inerrancy of Scripture, the incarnation, the atonement, the resurrection of Jesus Christ from the dead, the ascension, Pentecost, eternity, historical, creedal Christian faith).
When these essential elements are up for serious negotiation, the discerning, Catholic Spirit as Wesley understood it, stands in rigorous opposition. How can I for instance, extend the “right hand of hearty Christian fellowship” to someone who does not believe in the literal, historic, bodily resurrection of Jesus Christ? (See Romans 10:9) I can join these folks in addressing what’s broken in the world. But I cannot abide.
On the other hand, I have observed a very public absence of tolerance in these days among a small but vocal group of “concerned” people. I’m sure they mean well. I’m sure they think they are protecting the church from something essential. Fact is they seem incapable of distinguishing the essential elements of the Christian faith from the non-essential (Origins, The Second Coming, prayer practices, etc.) For these folks it’s all essential. I find little tolerance or any of the Catholic Spirit, for anyone who does not share their particular view of these non-essential things. This may be the way of others but this is not the Wesleyan-Holiness way of following Jesus.
If I may, I would like to give Mr. Wesley the last word on this rare but important practice:
But recent events have caused me to re-visit this classic sermon and it’s growing on me, big time. I think I’m prepared to say that the Catholic Spirit is, and surely ought to be, one of the distinguishing characteristics of the Wesleyan-Holiness way of following Jesus.
Mildred Bangs Wynkoop, another seminary professor of mine “back in the days” wrote of Wesley:
“(Wesley’s) Catholic spirit (reflects) his tolerance with others who belonged to other communions and who had other emphasis. This was not a theological compromise on his part but a rare ability to segregate the essential from nonessential elements in the Christian faith.” (Theology of Love p.54)
The Catholic Spirit is indeed rare in part, because tolerance is a tricky thing! Too much tolerance can lead, if one is not careful, to theological compromise . . . and heresy. When the essential elements of Christian faith (the inerrancy of Scripture, the incarnation, the atonement, the resurrection of Jesus Christ from the dead, the ascension, Pentecost, eternity, historical, creedal Christian faith).
When these essential elements are up for serious negotiation, the discerning, Catholic Spirit as Wesley understood it, stands in rigorous opposition. How can I for instance, extend the “right hand of hearty Christian fellowship” to someone who does not believe in the literal, historic, bodily resurrection of Jesus Christ? (See Romans 10:9) I can join these folks in addressing what’s broken in the world. But I cannot abide.
On the other hand, I have observed a very public absence of tolerance in these days among a small but vocal group of “concerned” people. I’m sure they mean well. I’m sure they think they are protecting the church from something essential. Fact is they seem incapable of distinguishing the essential elements of the Christian faith from the non-essential (Origins, The Second Coming, prayer practices, etc.) For these folks it’s all essential. I find little tolerance or any of the Catholic Spirit, for anyone who does not share their particular view of these non-essential things. This may be the way of others but this is not the Wesleyan-Holiness way of following Jesus.
If I may, I would like to give Mr. Wesley the last word on this rare but important practice:
“Every man necessarily believes that every particular opinion which he holds is true; (for to believe any opinion is not true, is the same thing as not to hold it;) yet can no man be assured that all his opinions, taken together, are true. Nay, every thinking man is assured they are not . . . .”To be ignorant of many things, and to mistake in some, is the necessary condition of humanity.”
Every wise man, therefore, will allow others the same liberty of thinking which he desires they should allow him; and will no more insist on their embracing his. He bears with those who differ from him, and only asks him whom he desires to unite in love that single question, “It thy heart right, as my heart is with thy heart?” . . .
If it be, give me thy hand.” I do not mean, “Be of my opinion.” You need not: I do not expect or desire it. Neither do I mean, “I will be of your opinion.” I cannot: It does not depend on my choice; I can no more think, than I can see or hear, as I will. Keep you your opinion, I mine; and that as steadily as ever. You need not even endeavor to come over to me, or bring me over to you.
I do mean, “ Embrace my modes of worship;” or, “I will embrace yours.” This also is a thing which does not depend either on your choice or mine. We must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable government to be Scriptural and Apostolic. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these smaller points stand aside. Let them never come into light. If thine heart is as my heart, if thou lovest God and all mankind. I ask no more: “Give me thine hand.” (Works, v.494-99).
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