John Wesley was born on this day in 1703 (June 28, 1703 – March 2, 1791. And that makes it a great day to think about one of Wesley’s greatest gifts, the “Wesleyan Quadrilateral.” There will probably be more than a few readers who will not even finish that sentence before clicking on the reply button to tell us that Wesley never used that term or said anything about it. Be patient, we’ll get there.
As every serious observer of Methodism knows, the famous (or infamous) phrase was coined by the great Methodist theologian and Wesley scholar Albert Outler. And Outler himself is reported to have said on more than one occasion that he regretted using the phrase because it had been confusing to so many people. Dr. Outler gave a much more complete and nuanced explanation of his “regret” in a 1985 essay in the [Wesleyan Theological Journal](https://www.blogger.com/blog/post/edit/1954032186621541669/1270681547524403799): “The term ‘quadrilateral’ does not occur in the Wesley corpus—and more than once, I have regretted having coined it for contemporary use, since it has been so widely misconstrued. But if we are to accept our responsibility for seeking intellecta for our faith, in any other fashion than a ‘theological system’ or, alternatively, a juridical statement of ‘doctrinal standards,’ then this method of a conjoint recourse to the fourfold guidelines of Scripture, tradition, reason and experience, may hold more promise for an evangelical and ecumenical future than we have realized as yet—by comparison, for example, with biblicism, or traditionalism, or, rationalism, or empiricism. It is far more valid than the reduction of Christian authority to the dyad of ‘Scripture’ and ‘experience’ (so common in Methodist ranks today). The ‘quadrilateral’ requires of a theologian no more than what he or she might reasonably be held accountable for: which is to say, a familiarity with Scripture that is both critical and faithful; plus, an acquaintance with the wisdom of the Christian past; plus, a taste for logical analysis as something more than a debater’s weapon; plus, a vital, inward faith that is upheld by the assurance of grace and its prospective triumphs, in this life.” At the time he gave us the Wesleyan Quadrilateral, Dr. Outler was the foremost Wesleyan scholar and theologian. And the Quadrilateral came to us in a time when Methodists believed deeply in theological pluralism and embraced Reason and Experience as the necessary companions of Scripture and Tradition. We were proud to say that in the United Methodist Church, “you don’t have to park your mind at the door when you come to worship.” But the Quadrilateral does not rest on Dr. Outler’s imprimatur alone. Although Wesley himself never used the phrase it is easy to see the quadrilateral in his writing. Scripture, Reason, and Tradition were (and are) the foundational interpretive elements of the Anglican theology in which Wesley was nurtured, and even a cursory glance at his writing shows the importance of experience as a key element in his thought. There may be many reasons why the traditionalists despise the Quadrilateral, but two of them are critical. First, if we apply the Wesleyan Quadrilateral to questions of LGBTQ inclusion in the full life of the church, we come down on the side of inclusion. A fair reading of scripture finds it ambiguous, especially when read in historical context. Although traditional church teaching has been anti-gay, both scientific reason and personal experience weigh in heavily for openness and inclusion. Second, in this dispute and in wider context, the traditionalists want to assert a more literal interpretation of Scripture, believing that this has conservative theological and political implications. On this second point we can easily go back to Wesley himself to observe how he approached Scripture. In a sermon “On Charity,” based on the thirteenth chapter of First Corinthians, he begins this way: “We know, ‘All Scripture is given by inspiration of God,’ and is therefore true and right concerning all things. But we know, likewise, that there are some Scriptures which more immediately commend themselves to every man's conscience. In this rank we may place the passage before us; there are scarce any that object to it. On the contrary, the generality of men very readily appeal to it. Nothing is more common than to find even those who deny the authority of the Holy Scriptures, yet affirming, ‘This is my religion; that which is described in the thirteenth chapter of the Corinthians.’ Nay, even a Jew, Dr. Nunes, a Spanish physician, then settled at Savannah, in Georgia, used to say with great earnestness, ‘That Paul of Tarsus was one of the finest writers I have ever read. I wish the thirteenth chapter of his first letter to the Corinthians were wrote in letters of gold. And I wish every Jew were to carry it with him wherever he went.’ He judged, (and herein he certainly judged right) that this single chapter contained the whole of true religion. It contains ‘whatsoever things are just, whatsoever things are pure, whatsoever things are lovely: If there be any virtue, if there be any praise,’ it is all contained in this.” Wesley does not believe, as many literalists do, that all Scripture is of equal value. And for Wesley, the importance of a passage is judged in part by reason and experience, even the reason and experience of non-Christians. An even more telling example is found in his sermon on “Free Grace.” With a theological position firmly rooted in Reason and Experience, he declares that the “blasphemous” lie of Predestination is false and it does not matter to him how many passages of Scripture the Calvinists can cite. “No scripture can mean that God is not love, or that his mercy is not over all his works.” Here is the full paragraph from “Free Grace:” “This is the blasphemy clearly contained in the horrible decree of predestination! And here I fix my foot. On this I join issue with every assertor of it. You represent God as worse than the devil; more false, more cruel, more unjust. But you say you will prove it by scripture. Hold! What will you prove by Scripture that God is worse than the devil it cannot be. Whatever that Scripture proves, it never an prove this; whatever its true meaning be. This cannot be its true meaning. Do you ask, ‘What is its true meaning then’ If I say, ‘I know not,’ you have gained nothing; for there are many scriptures the true sense whereof neither you nor I shall know till death is swallowed up in victory. But this I know, better it were to say it had no sense, than to say it had such a sense as this. It cannot mean, whatever it mean besides, that the God of truth is a liar. Let it mean what it will it cannot mean that the Judge of all the world is unjust. No scripture can mean that God is not love, or that his mercy is not over all his works; that is, whatever it prove beside, no scripture can prove predestination.” For Wesley, Reason and Experience are not the end he seeks. They are the means. They are tools to be used in the understanding of scripture and of the world. But the fundamental theological affirmation on which everything rests, is grace. Wesleyan theology is always about grace. In 1984, the bicentennial year of American Methodism, Martin E. Marty interviewed Dr. Outler for [an article in The Christian Century.](https://www.blogger.com/blog/post/edit/1954032186621541669/1270681547524403799) Marty asked him what he has learned about how one translates the insights of Christian history and theology into a sermon for everyday people. The answer says a lot about Albert Outler and about Methodist theology: “Three things. Somehow you have to be gracious. Then you have to show graciousness, and talk about it. It can be talked about. Finally, you call forth from people some sort of response to grace as unmerited favor, to the fact that our lives are gifted.” (Pounce: the mind triggers, “This really is a Methodist!”) Life, Outler goes on, “is not merely fortune or luck, good or bad. When we preach, we tell people that God loves them -- and then we let them go.” And then he concluded, “The preacher has to say, ‘I live by grace. You live by grace. We can therefore be thankful. We can love.”’ Comments are closed.
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