Examining Wynkoop’s A Theology of Love: The Dynamic of Wesleyanism

This paper was presented in the Doctrine of Christian Holiness class in Spring 2008. After a review, the professor thought I was a disciple of Wynkoop to which I said I don't know.

Introduction
There is no better way of describing Wesleyanism without examining the central theme embedded in love. Love is broad and almost incomprehensible in human limited terms, at least in the English language. In the preface to A Theology of Love, Wynkoop suggests, “love may mean anything – or nothing.” Every single context may vary in bringing out the complexity of understanding what love is. Songs, poems, drama and many other literary dimensions have been composed to try and grasp the idea of love. Wynkoop also describes Wesley as an “Apostle of Love.” She adds, Wesley “Proclaimed holiness, the highest possible spiritual value, in terms of love, in the ace of love’s lowest possible connotation.” The Christian’s attempt to emulate Jesus Christ must begin and end in love.

Preliminary Observations
The thesis of Wynkoop’s book is that “love is the dynamic of Wesleyanism.” It propels the ideas which define Wesleyanism. Wynkoop adds, “After any substantial research into John Wesley’s writing one becomes aware of the high importance of love to his theology and preaching concerns.” All the theological concepts making up Wesleyanism are heavily embedded in love. It is like a segmented circle whose center piece is love. According to Wynkoop, it is much better to understand Wesley’s theology as of love rather than holiness. Wesley rediscovered the central issue of Christianity in love. “Holiness is dynamic and that the character of holiness is love.” It is important to understand holiness dynamically as love. The idea of a personal relationship only affirms the equal concepts of love and holiness.
Love is profound. It is much deeper than it sounds. It has great implications that include ethics, personal relationship, outreach, creativity, psychology and many others. A theology of love gives a strong emphasis on the origins which obviously drives everything else back to God and then humanity as a faithful participant in God’s creation. The etymologies of the concepts, agape and eros help to give insightful meanings to the conception of love. Wynkoop then begins a journey of exploring love in Wesleyanism. She examines the origins of Wesleyanism with John Wesley at the center of it all. Wesley’s theology becomes very critical here, especially his critical approach and understanding of the circumstances that surrounded his time. Wynkoop also explores a hermeneutical approach to Wesley. In this attempt, she discusses Wesley’s methodology and his understanding of humanity and the social aspects of religion and their biblical founding.

Examining the Core Principles
It is always a daunting task to try to define Christianity to the very basics making it what it is versus what it should be. Relationships are very important. As a matter of fact, it is rightfully correct to define Christianity in terms of a relationship between Christians and Jesus Christ. It signifies a faithful initiative to follow into the steps of Jesus Christ. Relationship has a tendency to grow or deteriorate, especially in human terms where forgiveness may not even exist. In Godly terms the relationship is nurtured and immersed in the concept of love where the love of God defines everything else. This love is meant to grow. As one grows in the relationship, one begins to grasp the idea of God’s love towards people. To know God is to love God. One is still bound to make mistakes or even attempt to run away from this relationship, but God is gracious and merciful and is able to restore such persons back to him. It brings to mind the stories about the prodigal son or even the parable of the lost sheep. Several steps have to be taken in order to stay in this relationship.

A life of holiness entails a thorough self examination not for pride but for discipline purposes. It is important to dedicate one’s self fully to the Lord. We have to entrust the Lord to cleanse thoroughly and prepare us for His works. A clean heart is particularly important in doing the will of the Lord. Wynkoop writes, “The clean heart was a part of the spiritual quest which characterized” Wesley’s “life.” As a matter of fact, the doctrine of holiness emphasizes strongly on a clean heart. There is also a huge biblical emphasis of a clean heart. Purity of the heart or a cleansed heart ought to be sought by all Christians. It is a significant step towards building the relationship in love. The love for God and man entails maintaining those relationships not only in physical terms but also in spiritual terms. Wynkoop adds, “Cleansing or purity of heart is as difficult to lift out of its context as is faith or perfection or love or obedience because it partakes, like they, so intimately of them all that to abstract it robs it of the very thing it is.” The purpose of cleansing is to become pure. Purity is essential in a trustworthy relationship. Wynkoop cites the extreme moralistic tones of purity which include “cultic purity” and “moralism.” She says that Wesley avoided these tones instead averting to more practical and biblical understanding of purity. His followers followed the same path. Wynkoop also cites several biblical connotations of the words purity and cleansing. A very good biblical example was used by Jesus Christ when he said, “Blessed are the pure in heart: for they shall see God” (Matt. 5:8). This becomes a very personal act by the fact that it is intended to come from the heart of a particular individual. The result of seeing God becomes even more personal and significant to the faithful. “The emphasis on a heart being pure is significant. Purity is a quality of “hearts.”” It is important to conclude that when purity begins from the heart, it spreads out into the whole person and is reflected on the outward behavior. Wynkoop also adds, “Purity or cleansing is a moral relationship to God and man, not a quality in the substance of the soul.” This means that all the glory is God’s and not based on personal efforts and works.

Wynkoop then takes us to the next level by addressing the idea of perfection. Perfection has commonly been used and certainly misunderstood. Wesley’s doctrine of perfection can be simply summarized in the love of God and man. Wynkoop includes statements such as, “Love is the dynamic of theology and experience. Love, structured by holiness, links all that we know of man. Love is the end of the law. It is the goal of every step in grace and the norm of the Christian life in this world.” Wynkoop obviously seems to be addressing “real” Christians as Collins described Wesley in his book, A Real Christian. I would just like to add that all Christians should endeavor, not by their own means but by the acknowledgement of the power of God through the Holy Spirit, to live a life of perfect love. Christian perfection is not and should not be understood as perfectionism. That kind of approach automatically puts it out of context. We are commanded to be perfect just as the father is. Of course we don’t expect the Lord to grant us what we cannot bear. We first have to acknowledged that we are totally dependent upon Him and all else goes from there. There should be constant maturity in experience. Wynkoop adds, “Christian perfection is the entering into a covenant with God, that is, the attainment of majority or spiritual adulthood.” The Christian character must ripen. It must endeavor to continue on as it gets closer and closer to the will of God.
In addressing the issue of sanctification, Wynkoop picks up on the two dynamics which are distinguishable in Wesleyanism: Substance and circumstance. According to her, “Substance referred to the content of truth; circumstance, the means to that end.” There is a response which is evident in a life being totally submitted to God. We basically respond to God’s call. The substance goes deep down inside the heart of the individual. The fact that it relates to the experience does not accredit it fully to the individual. Sanctification is obviously related to God. We also have to remember that we have a part to play in the process. The moral response of man to God’s salvation is absolutely critical. This does not mean we have to work for it at all. Our love for God directs us to totally depend on Him. Wynkoop adds, “If sanctification is basically purity of heart, and purity of heart a single-hearted love for God, or an undivided heart, we speak of a dynamic relationship – not a static, impersonal state.” Circumstance denotes an occurrence and the acknowledgement of it. The spiritual progress is obviously important and every Christian should examine themselves personally yet be careful about boasting of the steps they have taken above everybody else. Instead, it should bring an opportunity to celebrate God’s gift of grace to all of humanity.