Christian Devotion Sources
Pietists and early evangelicals read many devotional works for spiritual edification. Many of these sources belonged to the Christian mystic tradition. Robert Tuttle explains that mysticism is the “belief in a direct and intimate union of the soul with God through contemplation and love.” The mystics emphasized a path of purification, illumination, and love as the way to attain perfect union with God. Not all of the devotional works that the Wesleys and early Methodists read were mystics, but many were. John Wesley began in earnest to read devotional works in 1725 as he prepared for ordination as deacon that September. This led to a spiritual breakthrough that in later life he looked back on as the foundation for his doctrine of Christian holiness (see his Plain Account of Christian Perfection).
During their Oxford period the Wesleys read many devotional and mystical works that influenced their understanding of Christian perfection. In November 1736 John wrote to his brother Samuel that he had almost “made shipwreck” his faith because of the mystics, since (in his view) they devalued the means of grace in the Christian life (i.e. spiritual disciplines). Yet, he and his brother continued to read the mystics over the years. When the Wesleys converted to evangelicalism in 1738, they parted paths with many of the devotional authors over justification but continued to read and promote them as aids for sanctification and the attainment of inward holiness.
Thomas à Kempis c.1380-1471
Thomas was a German canon regular of the late medieval period and the recognized author of The Imitation of Christ, which has been one of the most influential Christian books on devotion ever written. His name means “Thomas of Kempen.” The Imitation includes four sections or books and reflects the faith of the Devotio Moderna (“the modern way of serving God”), a Catholic movement that began in the 14th century. As the title suggests, the central theme is the imitation of Christ in every area of life as the believer’s ultimate purpose. The fourth section focuses on the Lord’s Supper and reflects a high church/Catholic devotional perspective. In the 18th century a popular English edition of the Imitation was published in Britain by George Stanhope, Dean of Ganterbury, and was titled The Christian’s Pattern. John Wesley began to read Stanhope’s edition in 1725 and was deeply impressed with the theme of inward holiness. He published an extract of Stanhope’s edition with his own preface in 1735. The preface reflects the influence of mysticism on the Wesleys’ understanding of salvation and the path to holy living. Wesley’s edition is included below and can be found on his page of writings:
Kempis Imitation of Christ 4 Books 1869
Stanhope Christian’s Pattern 5th ed 1706
Stanhope Christian’s Pattern 11th ed 1726
Stanhope Christian’s Pattern 12th ed 1733
JW’s Extract of Christian’s Pattern 1735
Martin Luther 1483-1546
In 1516 and 1518 Luther published the Theologia Germanica, a devotional work from the 14th century that Luther believed had been authored by the German Mystic John Tauler. Today, the author is considered unknown. Luther valued its teachings on living the Christian life in union with God. So popular was the work that 17 editions were produced during Luther’s lifetime. John Wesley was introduced to the Theologia by William Law, when the two met for the first time in the summer of 1732. Wesley showed an interest in the work for the next several years, but by late 1736 became critical of it and other mystical works that in his view devalued the means of grace.
Theologia Germanica 1874
Gaston Jean Baptiste de Renty 1611-1649
De Renty was a French aristocrat and philanthropist. After experiencing conversion in 1638 from reading The Imitation of Christ, de Renty practically abandoned the secular life and devoted himself to various charitable causes. The Wesleys were aware of de Renty through their parents, Samuel and Susanna. Around 1728/29 John Wesley began reading de Renty’s biography and was deeply inspired by his devotion to holiness and philanthropy. De Renty became a model of Christian holiness for the early Methodists. De Renty did not write any works. Instead, several biographies were published about his life. Wesley published an extract on his life in 1741 for his Methodist followers. It is included below:
Life of Baron De Renty 1823
JW’s Extract on Life of Monsieur de Renty 1741
Blaise Pascal 1623-1662
Pascal was a French mathematician, physicist, inventor, writer and Catholic theologian. Educated by his father, Pascal was a child prodigy. His first work was in the applied sciences where he made important contributions to the study of fluids and in the concepts of pressure and vacuum. Pascal also wrote in support of the scientific method. His most famous work on religion was Pensées (Thoughts). It remained unfinished at his death. The Wesleys began to read this work in 1729. In 1738 Charles quoted portions of it regarding the three spiritual states (natural, legal, evangelical) in his conversion sermon on the same subject, thus showing that Pascal was an important source in the development of their theology regarding spiritual states:
Pascal Thoughts on Religion 1829
François Fénelon 1651-1715
Fénelon was a French Roman Catholic archbishop, theologian, poet, and writer. On spiritual matters, he saw the believer’s goal as the pure love of God, with no self-interest or concern over punishment or reward. The means to this end were drawn from the Catholic mystics – holy indifference, detachment, self-abandonment, passiveness, through all of which the believer is led by contemplation. The Wesleys began to read Fénelon’s writings around 1733.
Fenelon Selections of Writings 1831
Francis de Sales 1567-1622
De Sales was a Bishop of Geneva and is honored as a saint in the Catholic Church. He is remembered for his deep faith and his writings on spiritual formation. The Wesleys began to read his Introduction to the Devout Life around 1733.
De Sales Introduction to Devout Life 1885
Jeanne-Marie Bouvier de la Motte-Guyon 1648-1717
Madame Guyon was a French mystic and was accused of advocating Quietism, although she never called herself a Quietist. She was imprisoned by the Catholic Church for her Quietism (1695-1703) after publishing the book A Short and Very Easy Method of Prayer. The Wesleys began to read her writings in 1735.
Guyon Short Method of Prayer 1875
Thomas Bromley 1621-1691
Bromley wrote The Way to the Sabbath toward the latter part of his life when he participated in the Philadelphian Society. In it he describes the new birth in terms of a mystical path toward perfection, and suggests there are two stages in the Christian life. John Wesley read the work in April 1738, one month before his evangelical conversion. The Way to the Sabbath possibly planted a seed of two works of grace in Wesley’s theology — justification/new birth and Christian perfection (though the primary influence in this direction was the Moravian Christian David).
Bromley Way to the Sabbath of Rest 1759 reprint
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