The sixth reason I am a Methodist lies in the fact that Methodism has managed to retain its DNA as a missional movement. Historically, Methodism was born as a renewal movement within the Anglican Church. Wesley carried this missional renewal emphasis right out into the streets of his day. He brought the Gospel to broken, hurting people who had been marginalized and forgotten by the church of his time. Wesley famously declared that “the world is my parish.”1
Throughout the history of the church there has been a healthy tension between the active and contemplative traditions. The earliest monastic traditions idealized desert hermits such as St. Antony (251-356) who is often cited as the founder of monasticism. They were the forerunners of the great contemplative stream. Our minds run quickly to the great masters of this tradition such as Bernard of Clairvaux, the Rhineland mystics (e.g., St. Hildegarde or Meister Eckhart), Julian of Norwich, St. Teresa of Avila or Thomas Merton. This broad contemplative tradition has given the church many gifts, such as the Rule of St. Benedict and the lectio divina. This remains a long and wonderful tradition.
However, there were others who understood spiritual formation to occur in the world. This is the great active tradition. The mendicant orders such as Dominicans and Franciscans also renounced the world and entered into the consecrated life. However, they lived out their formation actively in the world, preaching the gospel and serving the poor. St. Dominic founded the Dominicans as a preaching order. Francis of Assisi founded the Franciscans as an order to serve the poor. Wesley loved both the contemplative and active traditions, but he was drawn more powerfully to the latter. Wesley formed his disciples in the context of actively serving in the world. Wesley understood, for example, that if you really want to be formed spiritually you should be eager to go out into a place of pain, roll up your sleeves and get your hands dirty serving the poor. While Wesley remained deeply committed to prayer and contemplation, his vision of the church existed as profoundly missional. Wesley took his new preachers out to the brick yards and into the prisons. For Wesley, not only is the world his parish, the world is God’s greatest spiritual workshop. It is on the anvil of a suffering world that God shapes and forms his disciples to understand what it means to take up their cross and follow him. Thus, the Wesleyan tradition is an active tradition, i.e., we believe that spiritual formation occurs in the context of active service in the world.
1Frank Baker, ed., The Works of John Wesley, vol. 25, Letters I, 1721-1739 (Oxford: Clarendon Press, 1980), 616. I quote this from the 1980 edition because I agree that this famous letter was more likely written to John Clayton on March 28, 1739, rather than to James Hervey on March 20, 1739.