In this article we will consider how, from its origins in England in the first half of the eighteenth century, it grew into one of the world’s most populous denominations. Beginning with the meetings of several earnest young students at Oxford University, we will trace the development of Methodism and its impact upon British society primarily through the preaching of John Wesley and George Whitefield.
In 1729, a small number of Oxford University students, including Whitefield, John Wesley and his brother Charles, began meeting together in order to pray, study the Bible, and encourage each other in the practice of good works. This group was derided by many of the other students and dubbed the “Holy Club”, whilst their methodical approach to religion was the reason for them being given the name Methodists. However, at this early stage Methodism was not a separate entity from the Anglican Church and Whitefield and the Wesleys all became ordained ministers in the Church of England.
The Holy Club had many admirable traits, but appears to have been merely a stage in the process of Wesley and Whitefield truly coming to know the Lord. One commentator has described the Holy Club in these terms: “It was not evangelical. It’s members knew nothing of the inward miracle of the new birth, and in their search for spiritual satisfaction, turned increasingly to outward ritual” [italics his].[1]
Whitefield became unsettled about his spiritual condition before God while reading Henry Scougal’s book, The Life of God in the Soul of Man, during his time at Oxford in 1734. Following a period of intense searching, Whitefield finally understood the truth that salvation comes solely by grace through faith in Jesus Christ, and is in no way connected to good works on the part of the seeker. This wonderful realisation took place in the early months of 1735.
Unlike Whitefield, John Wesley believed that his true conversion to Christ happened subsequent to his time at Oxford University. During his work in the American colony of Georgia in the 1730s he encountered some Moravian believers whose lives and teaching made a deep impression upon him. As a result, he became convinced that, despite preaching to convert others, he himself was not truly converted. Returning to England, he attended a Moravian meeting in 1738 and listened to a sermon about justification through faith in Christ. He responded by resting his entire faith in the person and work of the Lord Jesus Christ and so Wesley received the same glorious peace that had transformed Whitefield a few years earlier.
Whitefield and Wesley were reunited in England upon the latter’s return from the colonies, and joined forces to powerful effect in the preaching of the gospel. They were working against a backdrop of a significant shift in religious belief, influenced by Enlightenment thinking that was characterising England in the eighteenth century. The effects of the Reformation were weakening rapidly and devout believers saw society being subject to moral decay and becoming increasingly godless. The Church of England did not approve of its ministers preaching outside the confines of church buildings, yet Whitefield was convinced of its value. He had been influenced by the example of Howell Harris, whose preaching provided the spark for the Welsh Methodist revival.
Whitefield began field preaching in Bristol in 1739 and, despite opposition, was able to draw crowds numbering in the thousands. Many hardened sinners were touched by his sermons and were brought to the point of repentance and conversion. However, Whitefield had himself been involved in evangelistic work in America and wished to return. Unwilling to leave the people of Bristol without gospel testimony, he contacted Wesley and invited him to join him there. Despite initial reservations, Wesley travelled across from London and joined Whitefield.
Wesley was soon impressed at the effect Whitefield’s open air preaching was having and agreed to take over responsibility for it in order that Whitefield could return to the American colonies. Wesley’s preaching was similarly blessed by the Lord and those who converted to Christ began, under Wesley’s direction, to form societies. This was to be the origin of the Methodist Church, although at this point in time the societies had not separated themselves from the “Established Church” (i.e., the Church of England).
Sadly, there was to be a disagreement between Whitefield and Wesley over a doctrinal issue. Whitefield was a committed Calvinist,[2] but Wesley was an Arminian.[3] This led to a cessation in their ministry partnership, although they remained friends for the remainder of their lives. This was to be the first of numerous divisions within the movement.
Gradually, tensions also began to emerge between the Methodists and the Church of England hierarchy. Initially, the Methodists were committed to remaining within the Anglican communion and sought to reform from within. Indeed, John Wesley remained a member of the Church of England right up to his death in 1791. He did, however, oversee changes to the Methodist societies that he had founded and these began to operate along church lines and lay members were permitted to preach – a radical departure from the accepted norms of the time.
After the American War of Independence, the Church of England was disestablished in the former colonies and this led to Wesley ordaining ministers in the United States for the Methodists living there, something the Anglican bishops believed was their sole right to do. Ultimately, four years after Wesley’s death in 1795, the Methodists broke with the Church of England and Methodism became a denomination in its own right.
Like most other denominations, Methodism became divided by schisms. Three main groups within the movement emerged: the Primitive Methodists and the Wesleyans who split from each other in 1807 and the United Methodists who were formed a century later. These three groups reunited in 1932. However, other groups remain outside of the Union, such as the Independent Methodists who are most populous in the North of England, and the Calvinistic Methodists who are mainly found in Wales.
In the Methodist Church today there remain many who are committed to preaching the gospel and continuing the legacy of men like Wesley and Whitefield. Unfortunately, there are also many who have moved far away from the biblical faith of the early Methodists, reflected in a comment on the official Methodist website: “There are different understandings among Methodists about the Bible’s authority in our lives.”[4] Nevertheless, this movement has played a crucial role in the history of the church and has been a powerful channel of blessing in its promulgation of the gospel worldwide.
[1] Arnold A. Dallimore, George Whitefield, vol.1 (Edinburgh: The Banner of Truth Trust, 1970), p.71.
[2] Calvinism emphasises the sovereignty of God and teaches that He has elected certain people to receive salvation and therefore only these individuals will respond positively to the gospel message. Critics of the movement assert that this contradicts Scriptures which state that God desires all people to be saved.
[3] Arminianism teaches that God elects, through His perfect foreknowledge, those who will receive Christ when confronted by the gospel. Critics of this movement claim that it undermines the sovereignty of God and makes His will subservient to the will of human beings.
[4] methodist.org.uk
