Wesleyan Accent: Spiritual Formation the Wesleyan Way
By Rev. Emily Hines with Rev. Dr. Jeremy Summers
As Wesleyans, we believe and preach our theological distinctives of holiness and transformation – that God can and does make us into holy people where our lives are changed into the likeness of Christ. But what does this look like beyond just speaking theologically, but practically applying these distinctives in spiritual formation settings? What would be a Wesleyan accent for the broader discipleship and spiritual formation conversations happening with Christian culture? Earlier this week, I sat down with Rev. Dr. Jeremy Summers to work through what a Wesleyan accent of spiritual formation might be and to dream about what Wesleyans bring to the theological table.
It’s still about sanctification.
Our theological distinctives of holiness and transformation are the backbone to spiritual formation in the Wesleyan way. “It lands on sanctification,” Summers said. It is “a life-long process of optimistic grace.” The theological hope embedded within the sanctification process – the hope for a changed life through Jesus – provides the backdrop for the work of the Holy Spirit.
Disciplines and Ordo Salutis
In the broader conversations about spiritual formation, this transformative hope speaks with a consistent voice through spiritual practices and disciplines that have withstood the test of time and witness to the power of God at work in the lives of those who seek God. Yet the Wesleyan accent of sanctification takes on a new tone with the well-practiced disciplines.
Some who practice the spiritual disciplines find themselves stuck checking off a legalistic checklist: doing these spiritual things because it is the “right” or “spiritual” thing to do, rather than as part of a more dynamic pursuit of God. However, practicing the disciplines alongside the ordo salutis offer us multiple “points of entry into the Kingdom of God,” as Summers explained. The ordo salutis, which means the order of salvation, is a way of describing some of the key moments in the life of a Christian, as well as describing God’s active involvement in that person’s life.
Even before coming to faith in Christ, a person experiences the work and influence of the Holy Spirit, bringing about the first inklings of transformation. This “inner longing,” says Summers, “is prevenient grace,” or the first acts of God’s grace in our lives, sometimes long before we believe in Christ. The sanctification process is the ordo salutis; God is at work in every stage of a Christian’s life to bring about holiness and transformation - from before belief in Christ, to new belief, to deep faith and living a holy life in sanctification.
Practicing the disciplines alongside the ordo salutis offer us multiple “points of entry into the Kingdom of God.”
- Jeremy Summers
It’s still congregational and individual.
The work of spiritual formation is a repeated two-step process: firstly, the on-going work of the Holy Spirit in the lives of believers through the journey of prevenient grace, saving grace, and sanctifying grace, and secondly, the responsive work of people to do acts that foster spiritual growth, namely, the spiritual disciplines. “Wesley talked about this being a heart religion, the affections – to love God with our whole being,” Summers continued. “How do we maintain an expectation of transformation without falling into transactional legalism?” The both/and nature of the Wesleyan way of spiritual formation includes both the work of the Holy Spirit and the response of the individual, both the spiritual formation of the individual and of congregations as a whole.
This transformative optimism goes beyond just personal holiness and transformation but also social, or societal, holiness and transformation. Summers pointed to Dallas Willard and Steve DeNeff as asking, “How do we identify ‘Am I a disciple?’” Summers continued, “We measure the ‘weight’ of the disciple rather than the quantity of disciples. Depth rather than breadth. So in regards to our churches, I think if you have the depth, you will get the breadth, but if you have the breadth, it doesn’t mean you have the depth.” The transformation of individuals impacts their homes, churches, and society as a whole.
Congregational Impact
The mutual impact of the congregation and the individual on one another is a key component of a Wesleyan accent on spiritual formation. How do we cultivate depth in our churches? While there are different entry points into spiritual formation for individuals, “there is a welcoming spirit, there is compassion, there is empathy, there is a culture,” says Summers.
Churches can cultivate a spiritual formation imagination by first taking an assessment of ministries, and not just internal programming. “Don’t compare yourself to other congregations,” says Summers. “What are your strengths? What are you doing well? Celebrate it.” This is where Christian imagination assists in the next steps. “Do we take seriously that everyone is called to sainthood, to become people whose lives radiate the presence of God?” If so, then Summers encourages pastors to “give power to the lay people, fan the flame” of the Holy Spirit at work in their lives. “A lot of saints and [spiritual] influences are not clergy,” says Summers. Our Wesleyan accent is one of personal, congregational, and societal transformation as the Holy Spirit is at work in our lives.
