“In places,” says Newport, “his exegesis is highly unusual, perhaps even novel, and his reasoning tight and mature.”2 Ted Campbell speaks of Charles Wesley as a theologos “in the sense in which the term is used in Eastern Christian churches which speak of the author of the Fourth Gospel as ‘St John Theologos. . . . [i.e.] one who gives us words (logoi) about God (theos).’”3 Both Newport’s and Campbell’s perspectives are a helpful corrective to the view that Charles was only and primarily an “experiential theologian.”4 As important as experience was for him, he was able to complement it with conjecture and reason. “It is in prose not poetry that Charles is more clearly seen to apply the logician’s art.”5 Therefore, it is important to recognize, as have Newport, J. Ernest Rattenbury,6 Luke Wiseman,7 Franz Hillenbrandt,8 and John Tyson,9 that Charles stands on his own as a theologian. Furthermore, he did not simply reproduce his brother John’s views in his prose and poetry, as close as they stood on many theological issues.
Unquestionably foundational to his view of justice for the poor and marginalized is Charles’s theology of salvation, which one finds elaborated in his sermons and hymns. It is thus important to emphasize that his poetry is not the only source of his theology. He stands staunchly within an Arminian/Wesleyan interpretation of salvation. His poetry is filled with the celebration of God’s free gift of salvation that is available to everyone.
Outcasts of men, to you I call,10
Harlots and publicans and thieves!
He spreads his arms to embrace you all,
Sinners alone his grace receives:
No need of him the righteous have,
He came the lost to seek and save.
Harlots, and publicans and thieves,11
In holy triumph join!
Saved is the sinner that believes
From crimes as great as mine!
Murtherers and all ye hellish crew,
Ye sons of lust and pride,
Believe the Saviour died for you;
For me the Saviour died.
All of humankind is helpless without God’s intervention in Jesus Christ, through whom all may be redeemed. It is this intervention that imbues each individual with the love of God and others, the only viable motivation for human behavior. Indeed, through this love one participates in God’s nature, and love enables a life of piety and a life of good works.
Susan White rightly avers that “love . . . is the beginning and end of Charles Wesley’s theological vision, with all other characteristics of mind, heart and action radiating from that centre in concentric circles. . . . Charles’ presumption is that since love is the essence of God and of the God-human relationship, the understanding of which is the object of our theological quest, it is only by approaching the task with love that we can hope to know when we have come close to the truth.”12 The expanse and extent of this love is immeasurable. It is
Love immense and unconfined,13
Love to all of humankind.
Though Charles does have his moments of darkness, he is confident that God will indeed redeem all sinners and that the redemptive love that fills them will strengthen the community of the faithful not only in worship and devotion, but also in acts of compassion and goodwill.
In two of his sermons that postdate his conversion of May 21, 1738, one discovers the theological foundation for his perspectives on reaching out to the poor and marginalized, which he greatly expands in his poetry.
The sermon based on Titus 3:8
This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works.14
Charles addresses a very controversial matter in eighteenth-century theological discussions, namely, the relationship of faith and works. In the Wesleyan-Arminian tradition, it was clear that good works were absolutely essential. They could not be averted by an overemphasis on faith. Charles emphasizes that faith indeed is the one true way through which Christ is formed in one’s life, but to aver that faith without works is sufficient is in an inadequate response to the grace of God.
In this sermon Charles writes:
If Christ be given for us, he is likewise given to us; he is formed in our hearts by faith, and lives and reigns in our souls. . . . They are good that do good, being conformed both outwardly and inwardly to Christ Jesus; in whom neither circumcision availeth anything, nor uncircumcision, but a new creature.15
. . .
God rewardeth every man according to his works, that the more our works, the more will be our reward. May you therefore improve every talent to the utmost; having obtained mercy, may you labour more abundantly. Let it be your meat to do the will of your Father. Let it be your constant employment to serve and relieve your Saviour in his poor distressed members.
He gives you now a blessed opportunity. For inasmuch as you do it to one of the least of these his children, you do it unto him. He himself has assured you that whosoever shall give a cup of cold water to one of these little ones in the name of a disciple, he shall in no wise lose its [sic] reward. Above all give charity because this is the noblest, as taking in both body and soul. What you give them is given toward training up so many candidates for eternity, and the love of little children is now waiting to receive it at your hands.
Indeed whenever you do an alms, you should do it unto the Lord and not unto man. You should see and revere your Saviour in every poor man you ease, and be as ready to relieve him as you would to relieve Christ himself.
Is Christ, is he, an hungered? Give him meat. Is he thirsty? Give him drink. Is he a stranger? Take ye him in. Clothe him when he is naked; visit him when he is sick. When he is in prison, come ye unto him. So shall he say unto you when he comes in his glory, and all the holy angels with him, ‘Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’16
This sermon excerpt embodies the fundamental theological perspective of Charles Wesley that guides his behavior: “Let it be your constant employment to serve and relieve your Saviour in his poor distressed members.” “Constant employment” implies all of one’s human activity. In such engagement one is serving Christ the Savior, for there is no division between service to Christ and service
