Media Network TwitterYOUTUBESoundcloudFACEBOOK www.prounione.itWebsite A Ministry of the Franciscan Friars of the Atonement N. 102 FALL 2022 2532-4144 `Letter from the Director 2 James F. Puglisi , sa `Conference · Thursday, 28 April 2022 Daniel Pratt Morris-Chapman 4 `Conferenza · Thursday, 17 May 2022 Maria d’Arienzo 20 Marshall J. Breger 16 `Conference · Thursday, 17 May 2022 `Conference · Thursday, 17 May 2022 Lucia Ceci 30 Book Lauch: Vatican and Permanent Neutrality · Fascist Racism in the Italian Colonies: Building a Legal Discriminations `Conference · Thursday, 17 May 2022 Herbert R. Reginbogin 36 Book Lauch: Vatican and Permanent Neutrality · Power and Spirituality. The Collision of Canon and International Law Founders of the Atonement Society 41 `Annual Honor Conference `Formation Program Summer School Rome 2023 42 Introduction to the Ecumenical & Interreligious Movements from a Roman Catholic Perspectived A formative itinerary in Ecumenism and Christian Unity Books and Course Volumes 44 `Editorial Catalog Benefactors guide 46 `Support Atonement Friars Ministry ` Digital Network Visit Our Media Channels 48 Online platforms of the Centro Theme · (In Case You Missed It) The Ecumenical Winter is Over ― Reservation Online Lecturer · Revd Dr Thomas F. BEST Help the the Charism and Ministry of the Atonement Friars in service of Christian Unity and Reconciliation by making a free donation Newman, Wesley and the Logic of Unity: An Inductive Ecumenism Book Lauch: Vatican and Permanent Neutrality Presentazione del volume: Vatican and Permanent Neutrality DIGITAL EDITION UT OMNES UNUM SINT SEMI-ANNUAL BULLETIN in this issue e-book issn number A publication about the activities of the Centro Pro UnioneCENTRO PRO UNIONE BULLETIN The Centro Pro Unione in Rome, founded and directed by the Franciscan Friars of the Atonement, is an ecumenical research and action center. Its purpose is to give space for dialogue, to be a place for study, research and formation in ecumenism: theological, pastoral, social and spiritual. The Bulletin has been published since 1968 and is released in Spring and Fall. CONTACTIN THIS ISSUE 2 Centro Pro Unione Bulletin n. 102 - fall 2022 TwitterYOUTUBESoundcloud FACEBOOK Telephone (+39) 06 687 9552 Fax (+39) 06 687 9552 Website www.prounione.it E-mail pro@prounione.it Media Network @EcumenUnity @CentroProUnione Address Via Santa Maria dell'Anima, 30 I-00186 · Rome ITALY his issue of the Bulletin–Centro Pro Unione opens with the lecture of Dr. Daniel Pratt Morris-Chapman on “Newman, Wesley and the Logic of Unity: An Inductive Ecumenism”. From the interesting points of contact between Newman and Wesley, the author attempts to construct a rather creative approach to a different type of ecumenism which is inductive and challenging to the usual way of thinking about ecumenism. I think our readers will find fascinating the trilogy of thought exchanges between Wesley, Aquinas and Newman. Given the current world situation with a raging war in the Ukraine as well as the forgotten conflicts of long date in other parts of the world, the Centro hosted a book launch of an extremely relevant topic: The Vatican and Permanent Neutrality. This book was edited by Marshall J. Breger and Herbert R: Reginbogin, both are professors in the law faculty of The Catholic University of America in Washington, DC. In the first video conference, Prof. Breger explained the origins of the project and its relevance for today. What are some of the stakes at risk, either by permanently remaining neutral, or what are the consequences for taking a stand. What does the concept of neutrality mean in law, especially international law? After considering a brief history of the legal concept of neutrality, he takes a look at some recent instances of neutralities by comparing them to past instances of neutrality. His analysis is quite engaging. The book presentation then continued with three concrete instances of Vatican neutrality. The presentation of Prof. Maria d’Arienzo looked at the negotiation of the Lateran Treaty and the hermeneutics of neutrality used by the Vatican in all of the negotiations. It was a question of the Holy See recovering the damages done by the creation of the Italian State and the confiscation of its territories. This presentation was followed by that of Prof. Lucia Ceci who treated the role of the Vatican in light of fascist wars in Italy and in the Italian colonies. The afternoon was concluded by the exploration of the role of power and spirituality in dealing with the question of “permanent neutrality” by the second editor of the work, Prof. Herbert Reginborgin. The afternoon’s presentations were ably moderated by Prof. Giovanni Maria Vian. Lastly, Rabbi Jack Bemporad spoke on “Wisdom, Virtues and Vices in the Book of Proverbs. Some Philosophical and Ethical Considerations”. His talk will be published in the next issue. In October, the Centro hosted with the Methodist Ecumenical Office Rome an event to honor “The Heritage of Geoffrey Wainwright as Liturgist, Theologian, and Ecumenist”. Speakers included: Prof. Bryan Spinks, Dr. Richard Clutterbuck, Prof. William Rusch, Dr. Bernhard Eckerstorfer, Ms. Gillian Kingston and Archbishop Donald Bolen. The texts of their presentations will be in the next issue of the Bulletin. The remainder of the Fall, will include the twenty-fifth annual lecture in honor of the Founders of the Society of the Atonement, Servant of God, Paul Wattson, sa and Mother Lurana White, sa. This year’s lecture is entitled “(In Case You Missed It) The Ecumenical Winter is Over” and is given by `James F. Puglisi, SA •Daniel Pratt Morris-Chapman •Marshall J. Breger •Maria d’Arienzo •Lucia Ceci •Herbert R. Reginbogin •XXV Annual Conference in honor of Society of the Atonement co-founders Fr. Paul Wattson & M. Lurana White •Summer School Rome 2023 •Benefactors Guide - Donations •Digital Network T Director's Desk E-book Digital Design · Espedito Neto 3 Centro Pro Unione Bulletin n. 102 - fall 2022 the former director of the Faith and Order Commission of the World Council of Churches, Dr. Thomas F. Best. In addition, in January we will co-sponsor with the Anglican Centre in Rome a two day event continuing the ecumenical experience of the recent Lambeth Conference. Together with the directors of the Methodist Ecumenical Office Rome and the Anglican Centre, the Centro’s Director will celebrate a vigil of prayer in preparation of the Week of Prayer for Christian Unity in the chapel of the Anglican Centre. Together with the Lay Centre at Foyer Unitas the Centro will host an afternoon of study and prayer for Christian Unity. The lecture will be given by Dr. Dirk G. Lange, deputy general secretary for ecumenical relations of the Lutheran World Federation who will speak on the recent Lutheran-Catholic International Commission on Unity’s study document, “Baptism and Growth in Communion”. The lecture will be followed by an ecumenical prayer vigil for Christian unity prepared by the Lay Centre. In addition, the Centro is organizing the presentation of an important ecclesiological study: Ecclesial Boundaries and National Identity in the Orthodox Church (Notre Dame Press, 2023) by Dr. Tamara Grdzelidze. Since the Orthodox Church has not sufficiently addressed the pressing problem of religious nationalism and the problems arriving because of it, this work will be of interest to scholars. Look for details on our web site in the new year. In addition to the various activities of the Centro, we have welcomed a number of important groups and individuals this past year: the superintendent of Fine Arts and some scholars, a group of Asian entrepreneurs, several schools and their professors of religion as well as students of our Associate Director from the Angelicum, a group of 50 non-denominational charismatics and two university groups, one led by Prof. Stephan Winter from the University of Tübingen and the other from Loyola University of Chicago’s Institute of Pastoral Studies led by Prof. Michael Canaris. In October on the occasion of the presentation of their most recent study, the Centro received the Director, former director and assistant of the Center of Ecumenical, Missiological and Environmental Studies ‘Metropolitan Panteleimon Papageorgiou’ (CEMES) from Thessalonika, Greece, as well as Izaías Carneiro, the Founder of the Public Association of the Faithful New Heart Community and the mission “Somos um mission”, from Rio de Janeiro. Founded in 2008, the main scope of this new ecclesial reality is to serve Christian unity, in harmony with the magisterium of the Church. Material for the Week of Prayer for Christian Unity 2023 (“Do good; seek justice” – Is 1:17) are available in English, Spanish and Italian - see the web of the Centro Pro Unione at ― www.prounione.it/en/ecumenism/wpcu It is never too early to book for your Rome Summer school experience in June 26 – July 14, 2023 at the Centro (See the web for registration for the Summer Course “Introduction to the Ecumenical and Interreligious Movements from a Catholic Perspective”) ― www.prounione.it/en/formation/summer- school-rome The publication of the E-book containing the M.A.D. 2, the second module focusing on Baptism of M.A.D. for Ecumenism – Mutual Accountability Desk, is in the works and will be available soon. The Report contains a description of the itinerary followed, the scientific contributions of the experts, a summary of the reports of the more than 30 participants, and the visual material that document the various phases of the project. M.A.D. 3, will intertwine with the synodal journey of the Catholic Church, implementing a synodal and ecumenical methodology, which witnesses the people of God involved in dialogue and in synergy in its multiform ministries and charisms, in order to carry out a shared reflection on the greatest challenges that the post-postmodern era poses to the churches today. We invite our readers to always check our web site for dates and events as well as the up-dating of our data base on the international theological dialogues and, of course, our two libraries: pro and dialogo. This Bulletin is indexed in the ATLA Religion Database, published by the American Theological Library Association, 250 S. Wacker Drive, 16 th Floor, Chicago, IL 60606 (www.atla.com). James F. Puglisi, sa ∙ Director LETTER FORM THE DIRECTOR4 Centro Pro Unione Bulletin n. 102 - fall 2022 Conference ntroduction: The Logic of Unity? In recent years Frederick Aquino, a leading Newman commentator, and his former doctoral supervisor, the renowned Methodist thinker William Abraham (of late), have argued for the creation of a new sub-discipline for examining the epistemology of theology: It has been commonplace in epistemology… to explore in detail the epistemology of particular academic disciplines. The epistemology of science, for example, has received the lion’s share of interest; but attention has also been given to mathematics, history, aesthetics, and ethics. The crucial warrant for these later developments goes back to Aristotle’s insistence … [that] we should fit our epistemic evaluations in an appropriate way to the subject matter under investigation. 1 1W illiam J. a braham & F rederick d. a quino , “Introduction,” in W illiam J. a braham & F rederick d. a quino , (eds.), The Oxford Handbook of the Epistemology of Theology (Oxford: University Press, 2017) 1. For further discussion on Newman’s philosohical influence on Abraham, see d aniel J. P ratt m orris -c haPman ,Newman in the Story of Philosophy: The Philosophical Legacy of Saint John Henry Newman (Eugene, OR: Pickwick, 2021). These writers maintain that it is necessary to explore what might constitute appropriate epistemological evaluation in the various branches of theology. The influence of Aristotle’s Nicomachean Ethics 2 on this approach is significant and is illustrated in an earlier publication by Abraham on this subject: With Aristotle I have insisted that we should accept the principle of appropriate epistemic fit. We should let the subject matter in hand shape what kinds of considerations should be brought to bear on the rationality of the issue under review. 3 Here Abraham maintains that theologians should “help themselves to the same liberties as the historian and natural scientist” and be content to “take for granted a whole network of epistemic platitudes that can be assumed”. 4 However, he not only applies this Aristotelian principle to theology generally, he applies it also to ecclesiology. 2a ristotle , Nicomachean Ethics, transl. by Roger Crisp, Cambridge Texts in the History of Philosophy (Cambridge: University Press, 2004). 3W illiam J. a braham ,Crossing the Threshold of Divine Revelation (Grand Rapids: Wm. B. Eerdmans, 2006) 29. 4Ibid. Newman, Wesley and the Logic of Unity: An Inductive Approach to Ecumenism Minister, Ponte Sant’Angelo Church · Visiting Professor, Univ. of Saint Thomas Aquinas, Rome Research Fellow, Wesley House Cambridge & University of Stellenbosch · Chair, Churches Together in Rome Conference given at the Centro Pro Unione Thursday · 28 April 2022 I www.prounione.it/webtv/live/28-apr-2022 bit.ly/Pratt-Podcast-Lecture-plus-QA-Apr-2022 ░ speaking at the Lecture Photo Credits CAMERA-ALT Archive / Centro Pro Unione5 Centro Pro Unione Bulletin n. 102 - fall 2022 In a discussion of the “conceptual and epistemological dimensions” of ecclesiology, Abraham argues that it is important for us to attend to the “conceptual and epistemological” issues that emerge in ecumenical debates concerning the true nature of the church. 5 He writes: We have to grapple with disputes about what constitutes the essence of the church. This is exactly what we find in ecclesiology and in ecumenical work ... Outsiders often dismiss the whole debate as empty of cognitive content; after all, there is no universal or stable agreement on the criteria of appraisal in play. This disposition betrays a narrowness of conceptual sensibility. What is, in fact, at issue is how best to capture the complexity and beauty of the life of the church. 6 Here, and elsewhere Abraham suggests that a key for unlocking some of the divisions between Christians is to uncover the epistemological moves operative in their respective conceptions of the “church”. 7 However, he is emphatic that this epistemological analysis should proceed in a manner appropriate to the case in hand. In making this point, he regularly invokes Saint John Henry Newman’s “felicitous” utilisation of the same Aristotelian principle. 8 Newman and the Logic of the Church Abraham’s clarion call for an appropriate epistemological analysis of the nature and concept of the “church” is distinctive. Aside from his writings, only a handful of essays have 5W illiam J. a braham , “Church,” in c harles t aliaFerro & c had m eister (eds.), The Cambridge Companion to Christian Philosophical Theology (Cambridge: University Press, 2010) 170, 182. 6Ibid., 174. 7W illiam J. a braham ,Canon and Criterion in Christian Theology: From the Fathers to Feminism (Oxford: Clarendon Press, 1998). 8k enneth J. c ollins , John Wesley: A Theological Journey (Oxford: Abingdon Press, 2003) 166; W illiam J. a braham , Crossing the Threshold..., op. cit., 51; W illiam J. a braham , “The Church,” op. cit., 178. For further discussion of Newman’s philosophical influence on Abraham, see d aniel J. P ratt m orris -c haPman ,Newman in the Story of Philosophy..., op. cit. been published in this area. 9 Moreover, with the exception of Abraham, none of these writers explicitly applies the principle of Aristotelian epistemic fit to ecumenism. 10 However, while Abraham’s work is original, his theoretical approach is shaped considerably by Newman’s use of the same aspect of Aristotle’s Nicomachean Ethics. 11 Indeed, long before Abraham, Newman utilised this Aristotelian principle to examine the inner logic of theological and ecclesial systems, dissecting their inner constitution in order to expose their intrinsic presuppositions and principles. 12 This is powerfully evident in Newman’s penetrating analysis of Wesleyanism: Wesleyanism represents an idea, a doctrine, system, and polity; no one but will connect it with the well-known divine and preacher whose name it bears. Yet, when we look back upon its course during the … years since it commenced, how many are the changes and vicissitudes through which the man is connected with his work! so much so that it is a most difficult task, and one which perhaps must be reserved for a later age, duly to review its history, to say what really belongs and what is foreign to it, to find a key for the whole and a clue for the succession of its parts. The event alone still future, which will bring its completion, will also bring its interpretation. 13 9b. k irmmse , “The Thunderstorm: Kierkegaard’s Ecclesiology,” Faith and Philosophy 17(2000) 87-102; “Kantian Philosophical Ecclesiology,” in P hiliP l. q uinn & c hristian m iller (eds.), Essays in Philosophy of Religion, (Oxford: Oxford University Press, 2006) 255-278; d aniel J. P ratt m orris -c haPman , “Canon, Criterion and Circularity: An Analysis of the Epistemology of Canonical Theism,” HTS Teologiese Studies/Theological Studies 74 (2018), a5022. https://bit.ly/3Fli7voURL Retrieved: 22 November 2022 10W illiam J. a braham , Crossing the Threshold..., op. cit., 28-30. 11d aniel J. P ratt m orris -c haPman ,Newman in the Story of Philosophy..., op. cit., 97-99. 12J ay m. h ammond iii, “The Interplay of Hermeneutics and Heresy in the Process of Newman’s Conversion from 1830 to 1845,” in k enneth P arker & m ichael J. P ahls (eds.), Authority, Dogma and History: The Role of Oxford Movement Converts and the Infallibility Debates of the Nineteenth Century, 1835-1875 (Palo Alto, CA: Academic Press, 2009) 162. 13J ohn h enry n eWman , An Essay on the Development of Christian Doctrine (London: J Toovey, 1845) 39. Daniel PRATT MORRIS-CHAPMAN6 Centro Pro Unione Bulletin n. 102 - fall 2022 Conference Here we see how Newman attempts to uncover the essence and indeed the internal logic operative in Methodism. 14 Even more profound, however is Newman application of the same Aristotelian principle to his crisis of faith; his persona attempt to resolve a dilemma concerning the perceived difference between the Catholicism of his day to that of the Primitive Church of the Early Christian Centuries. 15 In his Essay on the Development of Christian Doctrine Newman states that “the true principle of historical logic” is exemplified in the “well- known maxim of Aristotle.” 16 Citing Aristotle, he writes: “It is much the same to admit the probabilities of a mathematician, and to look for demonstration from an orator.” Some things admit of much closer and more careful handling than others – and we must look for proof in every case according to the nature of the subject matter which is in debate, and not beyond it. Evidence may have an air of nature even in its deficiencies, and it recommends itself to us, when it carries with it its explanation why it is such as it is, not fuller or more exact. 17 This reference to Aristotle at this point in his work is significant for Newman intends to evaluate the logic governing the historical development of the Catholic Church’s teaching in 14 Though Newman considered Methodism to be a heresy, he acknowledged that “never surely was a heresy so mixed up with what was good and true with high feeling and honest exertion …. if the choice lay between [Wesley] and the reformers of the sixteenth century as we thankfully acknowledge it does not a serious inquirer would have greater reason for saying Sit anima mea cum Westleio than cum Luthero or cum Calvino.” J ohn h enry n eWman , “Memoir on the Countess of Huntington,” The British Critic and Quarterly Theological Review, 28 (1807) 263-264. 15J ohn h enry n eWman ,The Letters and Diaries of John Henry Newman (Oxford: University Press, 1995) VII:136, 154. 16J ohn h enry n eWman , An Essay on the Development of Christian Doctrine, 3 rd edition (London: Rivington, 1878) 113-114. 17J ohn h enry n eWman , An Essay on the Development..., (1845) op. cit., 139. a manner appropriate to the case in hand. Thus, under the heading “Character of the Evidence”, Newman intention is to uncover a logical connection between the teaching of the Early Church and the Catholic doctrines upheld by his contemporaries. His solution to this quandary – the idea of doctrinal development – is ingenious but it does not concern us here. Here, our focus will rather be upon whether Newman’s use of this Aristotelian principle can help remove perceived obstacles to full organic unity between Methodists and Catholics. Whether we can successfully make a connection between early Methodist practices and the Catholic Church of today. The reason for applying this aspect of Newman’s thought to the question of Catholic and Methodist unity may not be immediately apparent. However, if we look at the problem of division, we are in fact faced with a similar quandary to the one faced by the Anglican Newman immediately prior to his reception into the Catholic fold. Newman, the Anglican, was convinced that the Church must be one. He was also convinced of validity of the Early Church’s teaching. His difficulty prior to writing the essay on development was how he could connect the teachings of the Catholic Church with the teachings of the Undivided Church of Antiquity. In a similar vein, we know and believe Jesus’ command that we must be one (John 10:16). Moreover, as Wainwright powerfully articulates, it is very difficult to deny that God’s Holy Spirit is working in and through us all; despite our frailties? 18 This resonates with our collective experience, but it has also been officially stated by the Second Vatican Council and by the founder of the Methodist Church. 19 Therefore, there is acknowledgment, on both sides, of the reality of our walk with Christ; despite the challenges before us. However, while some have abandoned all hope of unlocking the differences between 18G eoFFrey W ainWriGht ,The Ecumenical Movement: Crisis and Opportunity for the Church (Grand Rapids: Wm. B. Eerdmans, 1983) 4. 19J ohn W esley ,The Works of John Wesley ed. Thomas Jackson, 3 rd edition, (London: Wesleyan Methodist Book Room, 1872) 5:493. See s econd V atican c ouncil , Decree on Ecumenism Unitatis Redintegratio 1964, §3. https://bit.ly/x3GEQBKf URL Retrieved: 22 November 20227 Centro Pro Unione Bulletin n. 102 - fall 2022 Daniel PRATT MORRIS-CHAPMAN us, it is conceivable that Newman (a prospective Doctor of the Church) offers us principles by which the obstacles to full organic unity might be resolved. Framing the Problem under Discussion Here, the problem will be framed in a particular way. We will not attempt to resolve the differences between Contemporary Catholicism and the plethora of Methodist traditions that exist at present. Instead, I will ask whether or not Newman’s methodology can help us to reconcile Wesley’s vision of Methodism with the Catholic Church of today. In short, can the form of Methodism envisaged by Wesley be integrated within the contours of contemporary Catholicism? 20 John Wesley’s Discipleship Movement Shaped For Mission It is helpful at this juncture to offer a “clear consistent view of Methodism as a phenomenon” to consider it “as a whole”. 21 To isolate what “really belongs” to it and “what is foreign to 20 This approach to full organic unity is inspired by the Nairobi Re- port which states that “from one perspective the history of John Wesley has suggested an anal- ogy between his movement and the religious orders within the one Church. Figures such as Benedict of Norcia and Francis of Assisi, whose divine calling was similarly to a spiritual reform, gave rise to religious orders characterized by special forms of life and prayer, work, evangelization and their own internal organization. The different religious orders in the Roman Catholic Church, while fully in communion with the Pope and the bishops, relate in different ways to the authority of Pope and bishops. Such relative autonomy has a recognized place within the unity of the Church,” J oint c ommissionbetWeenthe r oman c atholic c hurchandthe W orld m ethodist c ouncil , “Towards a Statement on the Church, Nairobi 1986,” §24. https://bit.ly/3U8b7WU URL Retrieved: 22 November 2022 21J ohn h enery n eWman , “Memoir on the Countess...,” op. cit., 276. it”? 22 To determine what might be considered to be the heart of Methodism we must go back to the beginning. Wesley himself states that the seeds of the movement were sown in Oxford, Georgia and London. 23 In all these instances we see his overwhelming quest was to lead a holy life and to help others to do the same. The Oxford Holy Club Let’s begin by looking at his time in Oxford. In the 1720s, Oxford was not the special university it is today. It was a decadent place academically and morally. 24 However, John Wesley’s parents, particularly his mother, had made an enormous impact upon his spiritual development. 25 This led him to seek to live a holy life, despite these university surroundings. During this period John states that he: “Began to alter the whole form of my conversation and to set in earnest upon a new life. I set apart an hour or two a day for religious retirement. I communicated every week. I watched against all sin whether in word or deed. I began to aim and pray for inward holiness”. 26 This 22J ohn h enry n eWman ,An Essay on Development..., (1845) op. cit., 39. 23J ohn W esley ,The Works..., op. cit., 13:303. 24V iVian h uber h oWard G reen ,The Young Mr Wesley: A Study of John Wesley and Oxford (NY: St. Martin’s Press, 1961) 21-27. 25J ohn a. n eWton ,Susanna Wesley and the Puritan Tradition in Methodism (London: Epworth Press, 1968) 108 and c harles W allace , J r , Susanna Wesley: The Complete Writings (Oxford: University Press, 1997) 118. 26J ohn W esley , The Works..., op. cit., 1:99. ░ Revd. Matthew Laferty (Director Methodist Ecumenical Office Rome) and Filippa Hitchen (Journalist) CAMERA-ALT Photo Credits Archive / Centro Pro Unione8 Centro Pro Unione Bulletin n. 102 - fall 2022 Conference extract from his journal illustrates his spiritual condition during this period. 27 He wanted desperately to be holy and his diary is full of notes about his failure to keep resolutions which he believed would help him to obtain this. 28 His brother Charles also began a similar quest for holiness at Oxford. 29 Like John be- fore him he also struggled to live a holy life, attending holy commu- nion every week and examining himself thoroughly. 30 Moreover, Charles tried to follow the University’s rules, which advised students to spend time in study and prayer. When Charles and his friends tried to follow this, they were nicknamed “Methodists.” Undeterred, they began to meet regularly to read the scriptures, Christian literature, and to assist one another in being holy. While this “Holy Club” started when John was serving his curacy, on his return to Oxford the leadership of the group transferred to him – he had a gift in taking charge. 31 As time passed, what had begun as a “Holy club” for students was translated into a desire to help others to do the same. The group was influenced increasingly by the devotional practices of the earliest Christians and sought to realise them both in the university and in the City at large. 32 This led to a zealous attempt, not only to obtain inward holiness but to witness the love of God practically to those 27J ohn P ollock , John Wesley (Oxford: Lion Publishing, 1989) 21-29. 28r ichard P. h eitzenrater , The Elusive Mr. Wesley: John Wesley His Own Biographer (Oxford: Abingdon Press, 1984) 28-33. 29a rnold a. d allimore ,A Heart Set Free: The Life of Charles Wesley (Westcester, IN: Crossway Books, 1988) 30ff. 30k enneth J. c ollins ,John Wesley: A Theological Journey (Oxford: Abingdon Press, 2003) 43. 31J ohn P ollock ,John Wesley..., op. cit., 142-149. 32V iVian h ubert h oWard G reen ,The Young..., op. cit., 169-179. around them, particularly prisoners and those in need. 33 Restoring Primitive Christianity in Georgia As the years past, Wesley concluded that it would be impossible to restore the devotional practices of the Early Church in a context as corrupt as Oxford. When the opportunity arose to serve as a missionary in Georgia, he mistakenly inferred that it would be far easier to implement the “Primitive” faith of the Church among the American Indians. 34 He fancied that, while Oxford was too corrupt for the Christianity of the First Ages, the American context would be ripe for it. 35 Unfortunately, his parishioners in Savannah Georgia were anything but First Century Christians. Nevertheless, John Wesley continued with the same resolve, and attempted to adapt the Anglican Prayer Book to make it more commensurate with the liturgical practice of the Early Church. He also introduced ancient practices that he believed would foster holiness among the parishioners. 36 This manifested itself in the following ways: 33l uke t yerman , The Life and Times of the Rev. John Wesley, M.A. Founder of the Methodists (London: Harper, 1872) 57-58. 34J ohn W esley ,The Works..., op. cit., 12:38. 35V iVian h ubert h oWard G reen ,The Young..., op. cit., 237-243. 36G eordan h ammond ,John Wesley in America: Restoring Primitive Christianity (Oxford: University Press, 2016) 130. ░ at the Centro CAMERA-ALT Photo Credits Archive / Centro Pro Unione9 Centro Pro Unione Bulletin n. 102 - fall 2022 -He encouraged them to partake of the Eucharist weekly -To confess their sins to him before attending the Eucharist -Encouraged them to fast regularly in accordance with the practices of the Early Church -Meeting in small devotional groups for prayer, exhortation, mutual accountability and instruction -Lay leadership for the small groups -Deaconesses These last two points were absent in the church of his day. While the ministry of deaconesses and lay preachers was formally established in the 19th Century, in the 18th Century the Church of England did not permit either. However, Wesley saw these clearly in the Early Church. Thus by appointing female deaconesses John Wesley violated orthodox Anglican practice because he realised that in the Early Church their ministry was celebrated. 37 Here, we see a clear example of how John Wesley prophetically adopted apostolic forms of ministry even when these were absent in the Church of his time. Equally, his use of lay leaders to teach the Word to smaller groups of disciples is clearly present in the practice of the Early Church, even though it was absent in his time. His approach, even his support of lay leaders and female deaconesses, was unquestionably grounded in the practices of the Early Church. Indeed, what is most interesting here is that Wesley’s apostolic revisions were rejected as “Catholic” by his parishioners, whose irritation with him grew until he was forced to flee America. 38 Crystallization in London At this juncture there is a temptation within Wesleyan scholarship to conclude that he jettisoned his earlier reverence for the teaching and devotional practices of the earliest Christian centuries. While it is true that the hatred he had provoked in America, and his personal struggles 37Ibid., 136. 38Ibid., 140-141. in the faith, led him to conclude that he had gone too far in cutting and pasting apostolic practices onto the present, his appreciation for the Apostolic Faith remained. 39 Hence while it is true that, on his return to London, Wesley came to question some of the things he had crudely copied and pasted onto the Georgian context, it is clear that, before returning to England, Wesley had formed a conception of holiness from the Christians of the earliest centuries. This vision continued to guide him in that he considered it to be consistent with scriptural holiness. Thus, while he had failed to realise his vision of Primitive Christianity in Georgia, he nevertheless had become convinced of certain apostolic principles as can be illustrated by a variety of examples. 40 The following examples highlight the way in which Wesley attempted to contextualise Early Christian practices in 18 th century Britain. 41 He encouraged early morning services, as was the common practice in the first three centuries, calling them “cockcrow” services. In a similar vein, he called vigils “watch nights” and agape meals “love feasts”. 42 While in the early church, there were “catechumens,” Wesley organised converts into “classes” and “bands”. These “classes” were formed to enable mutual accountability and the pursuit of holiness. Members of classes made personal confession in the group and they prayed for one another. Those who progressed well were then invited to be part of “bands” – another level of Christian discipleship for those who had evidenced progression in holiness. Wesley tried 39F rederick h unter ,John Wesley and the Coming Comprehensive Church (London: Epworth Press, 1968) 54-56. 40Ibid., 54. 41 This is illustrated by Whitefield’s own justification of the Methodist Societies “stedfast in the Apostles Doctrine Take then my Brethren the primitive Christians for your Ensamples Their Practices are recorded for our learning No Power on Earth can forbid or hinder your imitating them,” see G eorGe W hiteField ,A Letter from the Rev. Mr. George Whitefield to the Religious Societies in England (Edinburgh: T. Lumisden & J. Robertson, 1742) 7. https://bit.ly/3TYODaD URL Retrieved: 22 November 2022 42F rederick h unter ,John Wesley..., op. cit., 59-60. In addition to the above, Wesley remained committed to fasting. Though he no longer demanded people fast on Wednesdays and Fridays like the early church he insisted that fasting was pivotal for the Christian life, see Ibid., 57-58. Daniel PRATT MORRIS-CHAPMANNext >