In her chapter on "Reconstructing a Spirit-led Movement" in Reconstructing Methodism, Madeline Carrasco Henners argues that the version of John Wesley presented in some classes isn't always the whole story. In fact, she argues, there are those who've taken out all mention of the supernatural work of the Spirit in their presentation of Wesley's ministry, even though Wesley himself frequently described such experiences. In short, we may have been given a sanitized version of Wesley. Here's how she puts it in the book:
Yet Wesley personally experienced or took part in healings, deliverance, dreams, both holy and demonic laughter, and what we might call being “slain in the Spirit.” What started Wesley on his evangelistic crusade with a horse and the Holy Spirit as his companions? As I investigated, I realized I had received a redacted version of Wesley’s ministry.
Henners goes on to recall one professor in seminary nearly throwing himself against a blackboard as a demonstration of the way people would jerk about at camp meetings. She then says:
I was not taught about the Holy Spirit outpouring that Wesley, his brother, and sixty men experienced in the Fetter Lane Society Watch Night Service of January 1, 1739. In the early hours, God’s Spirit fell upon the group, and they were overtaken with exceeding joy and fell to the ground, eventually to unite in one voice and praise the Lord.
George Whitefield, present that night, referred to that time as a “Pentecostal season” being “filled with new wine.” At the first general conference, this event was deemed the start of the Methodist movement. Did they receive a second blessing, the baptism of the Holy Spirit, or an outpouring of the Spirit? Regardless of what term you use, the effect is the same.
The importance of the Holy Spirit as a catalyst for the post-1739 expansion of early Methodism cannot be over-emphasized. The miraculous move of the Holy Spirit through signs and wonders, healings and manifestations, and salvations and repentance grew exponentially after this outpouring, and Wesley’s ministry in the power of the Holy Spirit began. In the subsequent months and years, droves of people gathered to witness the presence and power of God. As Wesley preached in the fields, the power of God manifested. It was no longer possible for witnesses to hold a deistic worldview. God was not detached, as some did and still believe. God was calling people to repent and believe the Good News.
The rest of the chapter looks in detail at Wesley's experience of the supernatural in the context of early Methodism. Henners invites the Global Methodist Church to embrace an expectation that the Holy Spirit will move in surprising ways. Each chapter in Reconstructing Methodism: Crucial Issues Facing the Global Methodist Church looks at a different issue marked by some tension or debate in our previous denominational life and offers theological shepherding for moving forward.
Dr. Madeline Henners teaches in the areas of spiritual formation and field education. She directs the Contextual Ministries program with an emphasis on spiritual disciplines, discipleship, accountability, ministerial theology, and the doctrine of God. Madeline also serves as the Director of the Internal Review Board of Human Subject Research for the DMin program.
Dr. Matt O’Reilly (Ph.D., Gloucestershire) is Lead Pastor of Christ Church in Birmingham, Alabama, Director of Research at Wesley Biblical Seminary, and a fellow of the Center for Pastor Theologians. A two-time recipient of the John Stott Award for Pastoral Engagement, he is the author of multiple books including Free to Be Holy: A Biblical Theology of Sanctification, Paul and the Resurrected Body: Social Identity and Ethical Practice, The Letters to the Thessalonians, and Bless the Nations: A Devotional for Short-Term Missions. Follow @mporeilly on X and @mattoreillyauthor on Instagram.
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