As we celebrate John Wesley’s 300-year legacy, I want to share with you his concept of salvation.
      Before his Alders gate experience his life had been “a para digm of discipline, good works and self-denial”.1
Kenneth Cain Kinghorn wrote:

" In 1730 I began visiting the prisons; assisting the poor and sick in town, and doing what other good I could, by my presence, or my little fortune, to the bodies and souls of all men. To this end I abridged myself of all superfluities, and many that are called necessaries of life. . . . I diligently strove against all sin. I omitted no sort of self-denial which I thought lawful: I carefully used, both in public and in private, all the means of grace at all opportunities. I omitted no occasion of doing good: I for that reason suffered evil. . . . Yet after continuing some years in this course, I apprehended myself to be near death, I could not find that all this gave me comfort, or any assurance of acceptance with God.2"
        John Wesley first thought that by doing all such good works he would obtain the salvation of his soul and peace of the heart. It was not until after meeting the Moravians on the ship, on his way back to England from Georgia, marveling at their courage and trust in the Lord Jesus Christ in the midst of storm that his faith was shaken. All these uncertainties vanished when he attended reluctantly the Moravian Christians’ prayer meeting at Aldergate street in London that transformed his life on May 24, 1738. He wrote, “I felt I did trust in Christ, Christ alone for salvation: And an assurance was given me, that he had taken away my sins, even mine and saved me from the law of sin and death.,”

          Second, this salvation is the entire work of God. In his sermon, “Scripture Way of Salvation,” he said:

" What is salvation? The salvation which is here spoken of is not what is frequently understood by that word, the going to heaven, eternal happiness. It is not the soul’s going to paradise, termed by our Lord, “Abraham’s bosom.” It is not a blessing which lies on the other side of death; or as we usually speak, in the other world. The very words of the text itself put this beyond all question: “Ye are saved.” It is not something at a distance: it is a present thing; a blessing which, through the free mercy of God, ye are now in possession of. Nay, the words may be rendered, and that with equal propriety, “Ye have been saved”; so that salvation which is here spoken of might be extended to the entire work of God, from the first dawning of grace in the soul, till it is consummated in glory.3 "

      This entire work of God includes “all that is wrought in the soul,” frequently termed, “natural conscience,” or as he calls it, “preventing grace,” or prevenient grace—“all the drawings of the Father; the desires after God, which, if we yield to them, increase more and more;--all that light wherewith the Son of God ‘enlighteneth every one that cometh into the world;’ showing every man ‘to do justly, to love mercy, and to walk humbly with his God’; –all the convictions which His Spirit, from time to time, works in every child of man—although it is true, the generality of men stifle them as soon as possible, and after a while forget, or at least deny, that they ever had them at all.”4

      Third, it includes forgiveness of sins and new life in Christ. When Jesus says, “your sins are forgiven,” he usually adds, “Go, and sin no more.” Wesley believes that salvation is more than forgiveness of our guilt as sinners, freeing us from future condemnation; it also includes God’s gracious gift of the Spirit “that enables our spiritual healing.” It does not only speak of Romans 1-3 but also of Romans 7-8. As Randy Maddox puts it, “God’s forgiveness is woven into God’s broader purpose of our present spiritual transformation.”5

      Fourth, Salvation is for both individuals and community/society. The individual makes a decision to accept the gift of salvation but this can only be lived and nurtured in the community. As Wesley often says, “there is no holiness but social holiness.” Maddox sees three dimensions in Wesley’s emphasis on the social nature of salvation: first, growth in Christlikeness depends upon “the support and accountability of a community of pilgrims”; second, “the growth nurtured in community will find expression in our lives,” by not only avoiding harm to others but meeting their needs; and third, is the working out for the transformation of unjust political and economic structures that cause human suffering. One example is his vehement opposition to slavery.6

      Fifth, Salvation is both spiritual and physical. Wesley urged his assistants to read Thomas a Kempis’s book, The Imitation of Christ, which he summarized, for their spiritual growth. He also compiled from prominent medical authors of his time a guide for the Methodists to their physical health and wellbeing, the Primitive Physick. Wesley did this because of his strong conviction that “God the Great Physician desires to heal soul and body together, to provide us all with both inward and outward health”, says Maddox. 7 

      Sixth, Salvation is for the whole creation. This aspect of Wesley’s understanding of salvation came later in his mature life as he continued to study the Bible. He believed not only in the resurrection of humans but also of animals. He preached sermons defending the resurrection of animals (“The Great Deliverance,” 1781) “and the inclusion of the very matter of our universe—properly transformed—in ‘The New Creation’ (1785). As Maddox puts it:

      The most significant aspect of Wesley’s reflection on this cosmic dimension of ultimate salvation is his sense of its relevance for present Christian life. He recognized that convictions about God’s ultimate purpose should serve as guides for what we value now. Thus he defended his speculation about God’s future blessings of animals in “The General Deliverance” on the grounds that it might provide further encouragement for us to imitate now the God whose “mercy is over all his works.”8

       Wesley often exhorted his hearers against abusive treatment of animals. We can expand this in our time the care and preservation of the environment. Truly, Wesley’s concept of salvation is holistic, as Maddox rightly puts it, and is very much relevant for us in the 21st century.
       Finally, we participate in God’s work of salvation by being faithful stewards of creation and of redemption. As stewards of creation, let us give our time, out talents and our possessions for the Church’s mission and ministry. Wesley admonished the Methodists to “earn all you can, save all you can, and give all you can.”
      Bishop Kenneth L. Carder gives the essence of Wesley’s theology of stewardship. He quotes Wesley on the use of money: “Money is an excellent gift of God, answering the noblest ends. In the hands of his children is food for the hungry, drink for the thirsty, raiment for the naked . . . a means of health to the sick, of ease to them that are in pain. It may be eyes to the blind as feet to the lame . . .” Wesley believes that “giving is rooted in God’s nature and expresses God’s grace: God’s love poured out to humanity through Jesus Christ.” Love for God therefore, says Carder, involves giving to God and our neighbor. He cites Wesley preaching the Gospel to the poor, “called them to conversion and nurtured them in class meetings.” He established a free health clinic, a school, a sewing cooperative and a lending agency. One of the functions of Wesley’s class meetings is to collect money for the poor. Class meetings then “became communities of grace in which people were loved and held accountable for holy living.” One way of measuring growth in discipleship during Wesley’s time is the growth in giving. I agree in Bishop Carder’s conclusion in his study of Wesley’s theology of giving that “there is no Gospel without giving.”9

     Wesley’s concept of salvation and his experiences and growth in ministry make him more relevant for us today in the 21st century. He is far ahead of his day. We are rediscovering that he is not only a good evangelist and administrator but a first rate theologian who practiced and lived what he preached. Let us follow his example and share his teachings to our people that they may be renewed and revived and be the catalysts in our churches and society.

NOTES
1. Kenneth Cain Kinghorn, John Wesley on Christian Beliefs, I, 1-20, p. 168).
2. Ibid.
3. Quoted by Amy Oden in her article, “The Entire Work of God,” Circuit Rider, May/June 2003, p. 12, Oden’s underlining.
4. Ibid
5. Randy L. Maddox,“Reclaiming Holistic Salvation,”Circuit Rider,May/June 2003,p.14.
6. Ibid.
7. John Wesley’s letter to Alexander Knox, 26 Oct. 1778
8. Ibid., p. 15
9. John Wesley talks about money, John Wesley, Three Hundred Years, p. 6. Reprinted from The Interpreter.