Anonymous Apologist

The Emergence of Canonical Theism
Having declared ‘The End of Wesleyan Theology,’i one might wonder what kind of contribution William Abraham’s Canonical Theism might confer upon British Methodism. Abraham has not always viewed Methodism in this way. Following his conversion, and indeed throughout the early stages of his ‘intellectual and spiritual journey,’ he admits that ‘Wesley was pivotal for me…I read Wesley avidly…’ii He acknowledges that during this period the sustenance he received from ‘the Methodist hymnbook,’ and indeed from the ‘story of Methodism’ provided him with the ‘spiritual and intellectual nourishment [he] sorely needed’ at that time.iii Nevertheless, whilst Abraham considers that this immersion in the Wesleyan tradition provided him with the support necessary for a simple initiation into the Christian faith, he makes clear that ‘When I took up the formal study of theology, Wesley suddenly went dead on me…’iv As time has passed, Abraham has increasingly felt that the Methodist tradition is insufficiently equipped to nourish him spiritually and intellectually. It is this desolate spiritual subsistence that has ripened his hunger for renewal.

Abraham considers that the Canonical traditions of the undivided Church of Antiquity provide the resources needed to replenish the Church Catholic – even Methodism. He explains that ‘during the early centuries’ the Church developed a ‘very rich network of canonical traditions’ imparting the ‘means of grace’ necessary for discipleship. These ecclesial canons comprise ‘materials, persons, and practices officially or semi-officially identified and set apart as a means of grace and salvation by the Christian community.’ He emphasises that the various elements of the canonical heritage were set apart for soteriological purposes such as discipleship, spiritual direction and pastoral care. They are represented by entities such as Scripture, the Creeds, the Fathers, the Liturgy, Iconography, the Episcopate and more. Abraham views these canonical delights as the healing resources of the Christian Faith, the medicine of the Holy Spirit.v

The Scriptures
Although the canonisation of Scripture occurred extremely late, it is clear that the widespread use of most of the books of the New Testament was affirmed by the Sensus Fidelium much earlier. The teaching of the Apostles was revered within the communities founded by them. Oral materials held in high esteem would in time be written down as eyewitnesses passed away. Abraham considers that the ‘appearance of a Marcionite canon provided something of a spur and a model in the development of a Christian canon of Scripture.’ From this it is clear that a key reason for the official sanction of this canon was to prevent its amputation by Marcion’s irresponsible reductionism. vi

The Creeds
In a similar manner, Abraham argues that the challenge of Gnosticism stimulated the development of a Rule of Faith. The competing interpretations of the canon of the New Testament required a summary of the Christian message identifying the boundaries of authentic teaching. Hence both the Nicene Creed and the Chalcedonian Definition stem from controversy caused by conflicting interpretations of Scripture. While their size makes them digestible for a variety of pastoral needs, including catechetical work, their soteriological function is manifest most visibly in their ratification of Christian initiation.vii

The Fathers
The plethora of interpretations that individuals might give to the Bible leads Abraham to view the Fathers as an ‘invaluable’ canonical resource when ‘pursuing the implications of the Scriptural material.’viii The sagacity of this particular appeal to antiquity reverberates with the words of Daniel Waterland (1683-1740):

Antiquity ought to attend as an handmaid to Scripture, to wait upon her as her mistress, and to observe her to keep off intruders from making too bold with her, and to discourage strangers from misrepresenting her. Antiquity, in this ministerial view, is of very great use…ix

The contribution this canon offers to British Methodism is readily visible when one considers the magisterial charism that is increasingly being ascribed to conference in order to resolve contradictory interpretations of Scripture.x Abraham’s attempt to utilise the Fathers as an ancillary in this regard suggests that the neglect of a canonical tradition, such as the Fathers, can result in the kind of conflict that has pervaded the Church since the Reformation.xi

The Liturgy
It is clear that the Fathers understood the value of the liturgy. The anti-Docetic, anti-Arian, anti-Nestorian, anti-Iconoclastic and anti-Pneumatomachian arguments all relied heavily upon liturgical practices. Athanasius argued for the equality of the three persons of the Trinity using the practice of triple baptismal immersion:

And it was His will that the summary of our faith should have the same force in bidding us be baptised, not into the name of Ingenerate and generate, nor into the name of Creator and creature, but into the Name of Father, Son, and Holy Ghost. For with such an initiation we, too, being of the works, are henceforth made sons, and using the name of the Father, acknowledge also from that Name the Word in the Father Himself. A vain thing then is their argument about the term "Ingenerate," as is now proved, and nothing more than a fantasy.xii

Thus Athanasius considers the Arian heresy to have been disproved by the baptismal liturgy. This would certainly affirm the dictum lex orandi legem statuat credendi.xiii While Methodism was ‘born in song’ Geoffrey Wainwright laments, in his endowment to Canonical Theism, the shameful neglect of Wesley’s hymns.xiv This disregard for our own tradition, let alone Antiquity, could account for the way in which a form of Sabalianism, ‘creator redeemer sustainer,’ has crept into many of our services of worship.xv

Iconography
In late antiquity the purpose of images was to draw the viewer into the reality of God. Do not ‘fresh expressions’ of this abound in contemporary forms of worship? Are not our intercessions frequented with visual stimulation? The increasing use of projectors, power point and pictures, in Churches across the nation, should lay the fallacious view that Icons perpetuate idolatry to rest. The Canonical heritage of the Church is munificent enough to include images as well as texts. The different levels of meaning that an image may convey facilitates a sense of mystery that words fail to capture. For centuries depictions of biblical material have enabled unlettered rustics to apprehend truths to which philosophers remain blind. It is evident that the temptation to view images as intrinsically holy has always been present. This danger abounds today when visual technology is accredited with miraculous powers; able to convert the masses. However, if one accepts the notion that images of violence, pornography and terror are inducive to immorality, should not the image of our Lord have some positive effect upon the gaze of the soul? xvi

The Episcopate
Episcopacy is something many Methodists find unpalatable. Abraham makes clear right from the outset that the role of a Bishop is, not to further the ends of an Erastian state but, to ‘preserve the life of the church across the generations.’ He explains that the duty of the Episcopate is to carry apostolic teaching, practice, and identity across time and space. He emphasises that those who ‘turn the office into a secular profession are destined to…misery.’ This incisive remark acts as a warning to those who would suggest that conference, with its increasing bureaucracy, can somehow guarantee our Apostolic descent. The charism of a Bishop is to defend the faith of the Church against attack from within and without and to preserve its manifold treasures. If Methodists are to continue to affirm the Creed with integrity, our Apostolicity must be secured.xvii

Wesley and Canonical Theism
The idea that Methodists ought to preserve the treasures of the canonical heritage might jar some ears. However, while the suggestions made above might appear strange, Wesley was immersed in the treasures of Antiquity.xviii His correspondence with Alexander Knox (1757-1831), a forerunner of Tractarianism, indicates his appreciation for this period.xix He frequently referred to the early Fathers in order to restore beliefs or practices that he considered desirable for the Church.xx In the tradition of John Jewel (1522-1571), and other Anglican Divines,xxi Wesley utilised ‘antiquity’ as a buttress against Roman Catholic ‘doctrines and practices’ including ‘transubstantiation.’ His criticism of the Papacy presents, but one of many examples of, this dimension of his writings:

...there is neither in Scripture, nor antiquity, any evidence for a visible head, and much less for the visible head the pope, and least of all, that it is necessary to salvation to be subject to him.xxii

Therefore, if Wesley did not deny himself the healing resources of Antiquity, why on earth should we?

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