Improvisational Theology

In some ways John Wesley is an enigmatic theologian. His theology progressed through three stages which resulted in an eventual mature theology synthesized from ideas of both the Western and Eastern Church traditions. Dr. Randy Maddox explains it this way in his book Responsible Grace.

Current Wesley scholarship has sought to mediate these earlier positions. It has become increasingly common for studies of his theological convictions to distinguish between the “early Wesley” (1733–38), the “middle Wesley” (1738–65), and the “late Wesley” (1765–91). While emphases differ, these designations are typically correlated. [I]t seems appropriate to value the “wisdom” that Wesley acquired through the full course of his life, particularly given the important role that he assigned to life-experience in theological reflection (see Chapter One). This leads me to agree with Albert Outler that the broadened and nuanced perspective that was characteristic of the late Wesley should be given more weight in defining his theological convictions... (Maddox, 1994)

Wesley's theology has been described as eclectic by some, and I even wrote an essay on the eclectic Wesley. In fact, in her afterword to Dr. Mildred bangs Wynkoop's (whom we will get to later) Theology of Love Dr. Diane Declerc compares Wynkoop and Wesley: "Like Wesley, she was eclectic in her thought, creative, synthetic, and thus unique. What the book did was challenge models that had represented the 'only' perspective of the church on entire sanctification."  This idea makes sense and can be argued with evidence as Wesley's theology was an eclectic mix of Eastern and Western Christian theologies in contrast to his largely Reformed peers. The more I think about Wesley's theological approach, the more I see a metaphor which resonates more strongly to me than the use of eclectic theology; that is improvisational theology.

Now that I have laid out a simplified understanding of Wesley and mentioned improvisational theology it is helpful to define and explain the use of improvisational. When using improvisation in the context of theology I am not claiming that ideas are created out of thin air or that the improvisational theologian is just making it up as they go through life. This use of the word improvisation is defined in the framework of jazz music. Within many jazz performances and recordings improvisation is the norm. But the improvisation is accomplished within various frameworks of understanding. These frameworks all have an element of relationship or as Dr. Craig Keen mentioned in a Facebook conversation "a standing together."  The first framework is of the improvising musician to the source tune. The musician is working within a charted composition which tells them what notes, chords, timings, etc. belong to the piece. The second framework is the relationship of the individual musician to the other musicians involved in the performance.The final framework in this example is the individual musician and the shared language of the instrument within jazz. This is where we will build out the reasoning for our detour into jazz music.

The shared language of the saxophone is bebop created by the musician Charlie "Bird" Parker.  It may not seem obvious but Charlie Parker's flurry of notes and amazing improvisation shares a common language with the smooth jazz stylings of Kenny G. The language of bebop can be heard in the playing of Kenny G even though smooth jazz is radically different in experience from Charlie Parker's bebop. The shared language drives the way a saxophone player improvises and creates a common framework on which the two seemingly different styles of Parker and Kenny G are sourced.

What does all of this have to do with Wesleyan theology? The shared language upon which Wesley improvised. Of course, the theological word for this common language is hermeneutic which is how one works out the meanings and interpretations of the revelation of God. Dr. Wynkoop lays out what she believes Wesley's core hermeneutic, or core improvisational language, to be.

It is this author’s considered opinion that John Wesley has contributed a sound and usable approach to theology which is worthy of consideration in the solutions of the problems relating to the theology/life syndrome. His “hermeneutic” was “love to God and man.” This theme runs throughout his works. At least, when each doctrine of the Christian faith is identified and defined by him, the basic meaning invariably comes out “love.” Wesley’s thought is like a great rotunda with archway entrances all around it. No matter which one is entered, it always leads to the central Hall of Love, where, looking upward toward the dome one gazes into the endless, inviting sky. There is no ceiling to love. The return flow of love back through each doctrine in preaching and life serves to link every doctrine together into one dynamic architectonic and to show the theological stature and integrity of John Wesley.

Based upon the core language Wesley built a coherent theology which progressed as he honed ideas and experiences of God, scripture, and tradition into what we understand as Wesleyan theology. Wesley's belief that love , or holy love, is the core of our experience of God led him to deliberately choose to integrate ideas from the East and West which often caused conflict or condemnation from his peers in England. Wesley’s core understanding of God can be seen in his words. “It were well you should be thoroughly sensible of this, ‘The heaven of heavens is love.’ There is nothing higher in religion; there is, in effect, nothing else; if you look for anything more than love, you are looking wide of the mark, you are getting out of the royal way[.]  Wesley thus developed an understanding of sin and soteriology (salvation) based upon the understandings of these in the East. Contrary to the prevailing understanding of sin in legal terms, Wesley embraced the Eastern understanding of sin in terms of disease and salvation as a divine healing.

The distinctive doctrine of many Wesleyan traditions including the Church of the Nazarene is that of Entire Sanctification or Christian Perfection. Wesley’s understanding of Christian Perfection or Entire Sanctification is similar to the Eastern Church understanding of theosis. “ Wesley understood that the Christian continues to grow even when entirely sanctified. This is more Eastern than Western as Wesley does believe in an ontologically sanctified state in which we continue to grow. ”Several Eastern Orthodox theologians have found this dynamic conception of perfection reminiscent of their understanding of theosis.”  Ultimately, Wesley’s idea of sanctification leads to a clean heart. As Wynkoop states “a clean heart is a single heart, which is love, which is fellowship, which is guarded and nourished by the Holy Spirit.”  Ezekiel gives us this picture of what God desires for His people, “A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh.” (Ezekiel 36:26 NRSV)

Ultimately, Wesley's improvisation led to forging a middle way between the great Western and Eastern Churches, and it may seem an eclectic collection of ideas and theologies but when viewed in light of Wesley’s understanding of God as love one can understand the choices Wesley made. While this via media approach to theology may feel uncomfortable within twenty-first century evangelical Christianity, it is a more balanced approach to the Christian experience. The idea that humanity can be in relationship with a God of holy love is more powerful than the idea of a God who wishes our destruction. Wesley forged a way for theology in which love was key. He combined various ideas into a coherent whole which was both similar to existing ideas yet innovative. Much like geniuses who take existing ideas or technologies and craft them into innovative ideas or products, Wesley crated an appealing theology which acknowledged that it was not perfect nor the only way to experience Christianity. Wykoop sums this up “Our personal interest in Wesley’s “Wesleyanism” is enhanced by his “catholic spirit”—his tolerance with those who belonged to other communions and who had other emphases. This was not a theological compromise on his part but a rare ability to segregate the essential from nonessential elements in the Christian faith.”  To Wesley, God’s holy love was the most essential, and it drove his approach to theology and thus his actual theological decisions. In short, he improvised a melodic call to holiness in relationship with God.