My journey through the ideological history of the Wesleyan Church finally reaches the merger. The video to the left is from the Wesleyan Church History and Discipline course that you can watch for free or take for ordination licensing through Kingswood Learn.
In some of the material that follows, I am operating from memory. For this reason, I strongly ask for correction if I have gotten any of the information wrong. Normally, I would ask Keith Drury, but he is quite enjoying heaven at the moment and has decided not to answer my emails.
Here are the previous posts in this series:
Preface to Wesleyan Ideological History
1.1 Wesley and High Protestantism
1.2 An Archaeology of Wesley's Thinking
2.1 Methodist Ideology in the Early 1800s
2.2 Founding Perspectives of the Wesleyan Methodist Connection
2.3 The Birth of the American Holiness Movement
3.1 The Holiness Revivals of the Fin de Siècle
3.2 Modernism on the Outskirts
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12. Bob Black has said that the Pilgrim Holiness Church never saw a merger that it didn't like. Merger was in the water in the 1960s. In the late 50s, the United Church of Christ was a merger of the Congregational Christian Churches and the Evangelical and Reformed Church. In 1962, three Lutheran denominations merged. The United Evangelical Brethren and the Methodist Church merged in 1968 to form the United Methodist Church.
The Wesleyan Methodists had already merged with the Reformed Baptist Church of Canada in 1966, also the year they voted to merge with the Pilgrims. A Pennsylvania district, the Allegheny Conference withdrew from the WMC over the merger, as did a number of churches in Tennessee and Ohio. About 13% of its churches and 11% of its membership was lost.
The reasons had a good deal to do with standards (dress, jewelry, matters relating to divorce). There was also a sense that mergers were a movement toward the one-world religion of the Antichrist. Some of my extended family did not go with the merger from the Pilgrim side for the same reasons.
The WMs had come very close to merging with the Pilgrims in 1959 but didn't for logistical reasons and because of the resistance of the Allegheny district. I've already mentioned that Stephen Paine regretted spending so much time trying to appease that district as president of Houghton. It brought little result.
I had Don Boyd as a worship professor at Asbury in the late 80s. You'd have never guessed that he was the district superintendent of this district when they split from the church. From my standpoint as a young Wesleyan, he was hyper-liturgical and quite foreign to me. I guess sometimes we go to the opposite extreme of where we start. It's not necessarily out of rebellion. Perhaps having grown up in a generally low church background, Boyd was attracted to elements that were missing from his WM worship growing up. Opposites attract
The Wesleyan Methodists had almost merged with the Free Methodists before, and many of us thought we merged with them in 1976. The presiding General Superintendent that year, O. D. Emery, thought the Free Methodists were liberal on inerrancy and so used a parliamentary trick to kill the merger. Ironically, the Free Methodists had actually added inerrancy language to their Articles of Religion so that we could merge.
The report of the committee recommending merger with the Free Methodists was brought to the floor of the Wesleyan General Conference in 1976. But instead of moving that the conference "adopt" the motion of the committee, Emery had all who wholeheartedly thanked the committee for their work stand to "receive" their report. Everyone stood and clapped. A whole lot of us thought we had just merged, but of course, nothing had been adopted and we never merged.
13. Now to the ideologies. Although there was substantial agreement between the Reformed Baptists of Canada, the Wesleyan Methodists, and the Pilgrims, there were some interesting differences that have left traces in the church even today. Sometimes Wesleyans will think that something seems obvious only to find out that there are other Wesleyans with quite different perspectives on the same thing. Sometimes these are artifacts of our parent denominations.
For example, the Reformed Baptist Alliance had two conditions for merger, where they sought slightly different rules for their churches in Canada. One had to do with divorce. I welcome insights here from those who might know for sure, but I can mention some of the issues that I have encountered with groups that did not go with the merger. I can think of three:
- Whether it is ever permitted for a Christian to initiate a divorce. Matthew 5:32 allows for divorce if a spouse has an affair, but 1 Corinthians 7:12 says not to divorce if an unbelieving spouse wants to remain with you. Someone might put these two together and say a Christian can never initiate a divorce. You could argue that although it's technically allowed for cheating, a couple should stay together if the cheater is willing.
- What are the obligations of the "innocent party," the person who is divorced but didn't seek the divorce? Many ultra-conservatives believe that a Christian must remain unmarried for the rest of his or her life even if they are not the one who initiated a divorce. "They're still married in God's eyes." Matthew 5:32 can be interpreted to say that you can never marry a divorced woman. I know some who even think that, if you repent after you have remarried, you should divorce your second spouse and go back to your first one (in stark contrast to Deut. 24:4).
- Can a divorced person even be a minister, or are they permanently disqualified? Can a minister be married to a divorced person (cf. Lev. 21:7)?
Interestingly, the WMs from Tennessee who did not go with the merger formed the Bible Covenant Church in 1966 in part because of the WM's "looser" standards on divorce. Then, ironically, the daughter of the leader of the new denomination sought a divorce from her husband. The leader supported her. The Bible Covenant church disintegrated.
14. A pattern of church change is for the denomination to appoint a study committee of scholars to investigate an issue and come back with a recommendation at the next General Conference. This is of course what had happened with the proposed merger with the Free Methodists. I remember three or four such study committees of note. One was on divorce and two have been on tongues.
From my standpoint today, these study committees are stacked. You appoint people to them whom you know are going to come out with the conclusion you want them to reach. The divorce study committee recommended the position that the next GC adopted. The first study on tongues retained a restrictive view on the use of tongues. The one brought to the more recent GC for the first time made tongues acceptable in public worship as long as there is interpretation.
Nothing to see here. Everything done decently and in order. Change management. I believe a study on membership preceded changes made in 2016.
15. The other issue on which the Reformed Baptist's sought an exception was on the flexibility the WMC had on baptism. As an heir to the Methodist tradition, the WMC still allowed for infant baptism. The reason why infant baptism remains a possibility in TWC today is because of this heritage. However, the RBs insisted that they continue only to practice believer's baptism.
Meanwhile, the Pilgrims were rather lax on the question of baptism. Interestingly, the Salvation Army -- another Methodist offshoot -- does not require baptism as well. I remember my mother pointing out a known Pilgrim interpretation of Mark 16:16. It says that whoever believes and is baptized will be saved. But it doesn't say that those who are not baptized will not be saved.
I've already mentioned (I think) that my grandfather had been a Quaker before becoming a Pilgrim. When he was in his 50s (I believe), he was asked to assist in a baptism. So he thought that he should get baptized himself. My mother, similarly, was not baptized I believe until she was in her late 40s in Florida.
The merged Wesleyan Church did require baptism for membership. But it retained all the options: believer's baptism or infant baptism, immersed, poured, or sprinkled. Most Wesleyan churches do believer's baptism by immersion. At the moment, I sense a strong movement to baptize individuals as soon as possible after they confess faith. This follows the most visible model in Acts.
However, historically, there has often been a time of catechesis before baptism. In my own view, both approaches should be allowed. Baptism doesn't save you (1 Pet. 3:21 is figurative speech). So you won't go to hell if you undergo some instruction before you are baptized. I also think that Paul sat much more loosely to baptism than most Baptists do (1 Cor. 1:17).
In keeping with Wesley, Wesleyans do affirm baptism as a means of grace and not as mere symbolism. I find it more difficult to pin down what the grace is. We can be justified, redeemed, regenerated, sanctified, and adopted without ever being baptized. Elsewhere, I have called it a sacrament of inclusion.
In any case, the Wesleyan Methodists were more sacramental than the Pilgrims. They were, after all, more Wesley-an. The Pilgrims, like the Salvation Army, sat much more loosely to communion and baptism. The Quaker mixture in their roots shone through.
16. Baptism was not the only issue where the WMs and PHC had different flavors. As we have shown, the Wesleyan Methodist Church was born of social action. It had a "postmillennial" heritage that believed not only in saving souls but also in changing the world for the better. It had played a role in the women's rights and temperance movements of the 1800s.
The Pilgrim Church was firmly pre-millennial and dispensational. While it also had a very positive view of women ministers (by the way, so did the Reformed Baptist Alliance), the Pilgrims looked for the rapture to happen any day and the Tribulation to begin. If it had been up to the Pilgrims, a pre-trib rapture would have been part of the Articles of Religion as it had been for them. But a more basic eschatology prevailed with an allowance for different points of view.
17. In terms of inerrancy, I have already suggested that the Pilgrims were more charismatic and revivalist in their hermeneutic of Scripture. God could say whatever he wanted to say through the words to you. The WMs had better scholars and had more modernists like Stephen Paine around, and the new evangelical concept of inerrancy made it onto the books... in the original manuscripts.
Two superintendents were chosen from each main parent denomination. Two from the WMs and two from the Pilgrims. Parity was very important, with each side winning out on about an even number of things. The choice of J. D. Abbott as one of the Pilgrim GSs perhaps signaled a move for the Pilgrims toward greater respectability and class (I was named after his son).
Those in both parent churches who focused on standards were increasingly marginalized and, in many cases, did not go with the merger. Keith Drury once told me that he was specifically sent to preside over a West Virginia district conference because he was the only general official with a wedding ring. He said that as he moved his hand in preaching, the eyes of the audience followed it like they were watching a tennis match.
Finally, it was so distracting that he asked, "Is this a problem?" And he actually took the ring off. He said there was an audible sigh of relief and, from that point on, there was a delightful engagement with the sermon.
Increasingly, those women who had buns and only wore skirts/dresses were mostly found in small churches and camp meetings. There was increasingly a movement away from camp meetings, some of it no doubt intentional. Wesleyans were becoming a little more mainstream and "respectable." It was the Wesleyan version of what the Methodists did on a higher social scale in the late 1800s.
Women began to wear earrings and jewelry, not to mention wedding rings. Now we began to eat out on Sunday. Wesleyans "secretly" went to movies although it would be discouraged in the Discipline until as recently as the last decade. Dancing wasn't common but its prohibition would largely be a joke on college campuses. Prohibitions on "mixed bathing" (men and women swimming together) would eventually phase out.
The denomination adopted a clever tactic to move toward change in these areas. These disputable issues were moved from membership requirements to a new section of the Discipline called "Special Directions." The Special Directions allowed for the older customs to be displayed prominently but there were no teeth to them. There were no consequences in not following them.
There would eventually need to be clean up here, but it could take decades. It is not ideal to have things you consider to be very important sitting next to items that are joked about and no one follows. It trivializes the important (and in some cases, could create legal problems).
Nevertheless, this was a fairly peaceful way to bring change to the church. Attempts to do similar things on the issue of drinking have not completely succeeded. Indeed, attempts to get around this issue have led to fundamental changes in the church's ecclesiology. Hopefully, such flux can be resolved in the next General Conference or two.
18. This was a different church than the Wesleyan Methodists of a century earlier. While there may have been a few lone rangers here and there participating in the civil rights movement, the annals of both denominations were pretty silent on the movement (Tony Casey did quite a bit of research here). In fact, the tone among many in my Pilgrim circles was more on the side of law and order, grumbling about the troublemakers protesting. MLK was no hero in my circles in those days.
When Roe v. Wade came through in the 70s and a position was discussed on abortion, one of the general superintendents argued there should be exceptions for rape using the illustration, "What if a woman were raped by a black man?" I don't know whether he put it that way because he himself was racist or if he was trying to appeal to individuals on the General Board who were.
It seems possible to me that the Wesleyan Church -- and maybe evangelical culture in general -- goes through phases. Periods with more focus on social issues are followed by phases with more emphasis on soul-winning and inner spirituality. It is a hypothesis.
The focus on abolition and women's rights in the mid-1800s was followed by the inner focus of the late 1800s holiness/revival movement. Is it possible that, after there was a time of push for equality on matters of race and gender in the 1960s, the church turned into a "let's focus on winning souls" phase in the 1970s? The 1960s did not see the church pushing for civil rights, but the 70s soon followed with a push for evangelism.
The surge of socially conscious young evangelicals in the 2000s (Millennials) gave way to a surge of Boomer leadership in the 2010s that was more interested in evangelism. And after the recent push for race adjustments in the late 2010s, the church has turned strongly away from social justice to talk more about marketplace evangelism. It's almost like the church can't stomach too much talk about social issues for too long. Perhaps it's too painful. It naturally retreats into an otherworldly (and less sensitive) focus? Again, it is just a hypothesis.
19. The time of merger was also the time of the Vietnam War. The 1950s had seen a surge in civil religion with "in God we trust" put on the dollar bill and "under God" added to the pledge of allegiance. McCarthy had led the Senate in a witch hunt for communists among us. At Houghton College, Wilbur Dayton was recruited as president in 1972 to try to get those young people in line. He would be ousted by 1976. He was a nice man, godly, intelligent. But he wasn't what the young people of the 1970s wanted in a president.
Civil religion was the name of the game. Civil religion is when there is a swirl of patriotic fervor mixed in with one's religious fervor. To question the war was almost like questioning God. So the church focused rather on evangelism and the 1970s version of church growth. There was Ezekiel's Wheels where young people rode their bikes around the country witnessing. A young John Maxwell was beginning to wow ministers with dramatic soul-winning techniques.
Maxwell's GRADE program sorted the church into Andrews (evangelists), Timothys (disciplers), Barnabases (encouragers), and Abrahams (prayer warriors). It was an early version of APEPT today (apostles, prophets, evangelists, pastors, teachers). The Abrahams prayed while the Andrews went door to door asking Evangelism Explosion's, "If you died tonight, would you have the assurance of going to heaven." Bus ministries blossomed.
The new church was off to the races...
