Transformation and transmission. The transforming influence of
written spiritual narratives in early Methodism.
Wednesday, September 18th, 1771.
I asked Mrs. Stokes to come home with me, and I would read her my
experience. While I was reading, I felt the mighty power of God
descend upon me, and my soul overflowed with gratitude to him
who reigned in me without arrival.
We then went to prayer and a strong faith was given me to
wrestle for my friend.
She cried out in great agony of soul. I prayed on till she
fainted away.
When she recovered, she said the Lord has done something for me,
but I know not what, I said. Wait, and he will answer for
himself.
From the Journal of Mrs. Bashiba Hall.
When I read the Journal of a British woman living in Bristol
in the 18th century, I was particularly intrigued by this
episode and her story. As I sat in a library reading room, I
asked questions of Missus Hall.
Do you mean to tell me you were reading your spiritual account
to your friend and she fainted in response?
What exactly did you read to her? Did you expect that to
happen, or what is this? Was it as much a surprise to you as it
was to me?
Whatever was happening in this vignette, I knew I needed to
spend some time with Bashiba Hall in her journal. I felt like
I had found a spiritual friend across the centuries.
I was at Duke University during their summer Wesley Seminar
doing research collecting spiritual narratives of the
early Methodist of Britain in the hopes of shedding light on
their spiritual interpretation, theological interpretation of
the doctrine of Christian perfection, or perfect love.
But in the midst of Hall's story, I stumbled on this bit of
evidence that Methodist, like Hall, did not simply record
their spiritual experiences. I like to think for the sake of
the historian. They wrote them and read them to their friends
in the hopes that their friends would have similar experiences.
After having spent time with spiritual narratives of early
Methodist, I am convinced more than ever that the spiritual
friendships of Methodist women shape their spirituality, and by
extension, the movement into one that values the transformation
produced by friendship and informal mentorship. The
institutions developed by the Wesleys Createspace for
spiritual growth, yet the relational transmission of faith
is embedded in the ethos of the Wesleyan Holiness.
Movement for generations to come.
The innovative Methodist use of written testimony, as well as
structures such as class and band meetings, have been the
topic of study for many scholars. I'll mention a few
here to attune you to the environment in which this
narrative from Missus Hall takes place.
For example, John Wesley as an ordained minister of the Church
of England. Yet pulpits of the ink in the Anglican parishes
were increasingly unavailable to him. So he followed the example
of his dear friend George Whitfield and started preaching
in fields, drawing an audience in the crowded marketplaces and
declaring all the world his parish. Further preaching.
Wesley followed the lead of Puritan, the Puritan discipline
of journaling, and he published his journal. The first
installment was in the genre of travel.
Internal more so than what we'd expect of a published journal, I
might describe my own expression expectations of Martin
dispersion, autobiography, or personal reflections in a
private diary. Yet his looks like a travel journal. And then,
over the years, subsequent volumes of Wesley's Journal also
served as an apologetic for the Methodist movement.
Vicky Toller Burton notes in her study of spiritual literacy that
these journals were made available by volume and also
even smaller sections sold at an affordable price to the poor.
This bold move of making spiritual publishing available
to the poor encouraged both literacy and spiritual literacy
among the working class poor.
Furthermore, it's a reflective of how the Methodist movement
cut across class boundaries.
Similar to using journaling, Wesley drew inspiration and
emulated the rhetoric rhetorical tool of letter days used by the
German Moravians. They made use of testimony to the work of God
around the world through Moravian Missionary Letters
recording their activities.
These letters were read aloud in public for the sake of
inspiration and comfort. John and Charles Wesley similarly
shared letters carrying these letters of spiritual experience
with them as they traveled the Methodist circuits. They read
the letters of spiritual testimony proclaiming what God
was doing in hopes of evoking similar responses in the
listeners.
And although Methodists were following in the footsteps of
Puritans and Moravians, they also challenged the social
expectations, as noted above, by making spiritual literature
available to the laboring classes through pamphlet sized
publications of John Wesley's Journal and through the Armenian
magazine, a periodical publication by Wesley. They're
also they also challenge societal expectations by making
narratives of women available. Margaret Jones study.
The female content of the Armenian magazine shows that 40%
of the spiritual narratives found in the letters section and
the live section, that's the biographies were from women, at
least in the first generation of the Armenian magazine, which
debuted in 1778.
These spiritual narratives were edited and exerted, such as
Bashiba halls journal that I quoted at the beginning of this
paper. In addition, Wesley published letters from his
personal correspondence containing spiritual
experiences. He also solicited spiritual narratives for the
sake of publication in the Armenian magazine.
Therefore, in the Methodist publishing culture that
developed, we see that spiritual accounts were often intended for
publication, even if they were never published. For example,
lay preacher Sarah Crosby's personal papers were intended
for publication after her death. Zachariah Taft, the editor of
collection of spiritual women's spiritual narratives, notes in
his introduction to Crosby's story quote. She left behind
three or four books in manuscript, each of them
containing.
2 or 300 closely written pages. From an observation made at the
end of one or two of these books, it's evidence that she
appears to have intended them for publication. She has given
her consent, and with an eye to this, she's blotted out with her
pen or cut away those particular parts of her journal which she
could not consent to be made public.
End Quote.
Parts of Crosby story were indeed told, yet the multiple
volumes noted here have been lost to history.
And Sarah Crosby's narrative? We see the cross section of formal
structures that we're developing in the Methodist circles, such
as class and band meetings, set alongside her relational
influence. And as Missus Crosby moves within the Methodist
system, she also pushes those boundaries before we get to her
story. Just a short note on class and banned meetings in the
early Methodist movement.
During John Wesley's lifetime in Britain, the Methodist movement
was a renewal movement within the Church of England. In
addition to regular attendance at Church of England services,
the Methodist gathered in classes of people in geographic
proximity to each other to encourage spiritual development
and faithfulness.
The class meetings were mixed gatherings of both men and
women, up to about 30 people in size, and were conducted in a
structured way, with the class leader directing a set of
questions to each class member in turn.
Fans were likely likewise small groups about a dozen in size of
Methodist gathered to encourage each other, but these groups
were divided based on gender and were less formal in their
structure. Joining a band signaled an increasing spiritual
maturity, and beyond the bands were also the select societies
and occasional group gathered to spur each other on to perfect
love.
Lay people were given leadership opportunities by leading the
classes and bands. And as Vicky Tyler Collins notes in her study
of spaces of women's rhetoric, in this. Praying publicly in
classes and bands might have been the 1st place where a
woman's voice could be heard beyond the private sphere.
The structures of classes and bands provide an intermediate
place where laypeople and women in particular, had relational
influence on others in the Methodist movement.
Mrs. Sarah Crosby was one such lay leader of classes as a
respected leader in the Methodist community. When a
class leader was needed, she traveled to Derby to lead a
class. On February 1st, 1761, she writes in her journal that
she met with 27 people in class in a class meeting. Then one
week later she writes this.
In the evening I expected to meet 30 people in class, but to
my great surprise there came nearly 200. I found an all
filled sense of the Lord's presence. I was not sure whether
it was right for me to exhort in so public a manner, and yet I
saw it impracticable to meet with all these people by by way
of speaking particularly to each individual I they therefore gave
out a him and prayed and told them part of what the Lord had
done for me.
Persuading them to flee from all sin.
End Quote.
Mrs. Crosby responded to the situation and continue to lead
the movement in a way in the way in which she was called. She
would later travel and preach alongside John Wesley while
maintaining humility. Francis Poston recounts Sarah Crosby's
character quote she used to begin prayer with the simplicity
of the little child and then rise to the language of the
mother of Israel. Thus she prayed with the spirit and with
understanding.
End Quote, while given opportunities to leave publicly
by Wesley.
Women remained in the category of those of an extraordinary
call.
Rather than fully welcomed without question.
As the movement movement formalized in the 19th century,
women were given less prominence and the private spirituality of
the Methodist, Mystic, Hester and Rogers became an ideal
feminine Methodist spirituality rather than the preaching women.
As.
Has happened before and will happen again. When women are
limited in the formal structures, they find a way to
influence outside the structures and through informal methods.
The benefit to the Wesleyan Holiness movement is that the
deep within the DNA of the movement is the relational
spirituality of women.
With all this in mind about the environment of the Methodist
movement, we can return to the journal entry we started with.
Bashiba Hall, a 25 year old Methodist lay leader in Bristol,
is moved to share her spiritual experience with her friend. Her
method was to read a written account of her spiritual
experience and pray for her friend. It appears that Hall
assumes the possibility of spiritual experience and
transformation in her friend when she shares her own
spiritual experience. Indeed, this is only one of three such
encounters recorded.
In Halls published journal.
I can imagine that Hall shared with many others as well.
Returning to Hall's method, a written account for spiritual
experience with the medium to express herself, and one
question that that vignette raised for me, what was it that
she read? Can be answered earlier in the published
journal.
The excerpts published in the Armenian magazine begin with an
extended narrative including halls ecstatic experience of
Christian perfection. The journal includes a brief
preamble about her conversion, but the narrative arc begins
when she encounters a woman who claimed great salvation, a term
used by by Methodists in reference to an additional
spiritual experience subsequent to conversion. As an experience
known as Christian perfection, this encounter awakened and
hall.
The desire for a deep experience of God to add to her conversion
experience.
Halle's account shows she her longing after and seeking for
perfection, and with that came an increasing awareness of her
own sinfulness.
In her journal she observes that she was drawing near to God and
there was an ever increasing awareness of her sin and also of
physical suffering.
After at least a year of seeking the spiritual experience that
would release her from this struggle with sin, she had just
such an ecstatic account. She described this experience as
part of an extended narrative she writes quote about the
middle of January 1769. As I was with my dear friend Andy before
the Lord, my mind was in a violent motion such as not
possible to express.
It was as if my body and soul were separated with these words
I will be thou clean.
But still there was fear of being deceived till it as soon
as I rose on Sunday morning, I heard the voice of my beloved
saying, thou are all fair, there is no spot in thee.
I then felt nothing rapturous, but a holy joy and solid peace,
such I, such as I, expect to feel in glory.
Hall continues the narrative as she later seeks assurance that
the experience is genuine through prayer with another
friend.
She writes, as soon as we bowed before the Lord, our petition
was let there be light in our dwellings. In that moment the
Lord came as a mighty rushing wind which filled all the room.
So great was the glory of the Lord, we could not utter a word.
Immediately I felt I was sealed with the Holy Spirit of promise.
End Quote.
It is of note that these encounters happened in the
presence of other women.
And how's perfection? Narrative chronicles several months from
the beginning, when she began to seek the great salvation in
1767, until these ecstatic encounters with God in January
1769.
As related in this extended narrative, and I would argue
that this is the written account of her spiritual experience.
A few years after the events of the narrative, hall shared this
written account with Miss Stokes, the account noted above.
Listen to that story again.
Wednesday, September 18th, 1771.
I asked Mrs. Stokes to come home with me and I would read her my
experience. While I was reading I felt the mighty power of God
descend upon me, and my soul overflowed with gratitude to him
who reigns in within me without rival. We then went to prayer
and strong faith was given me to wrestle for my friend. She cried
out in great agony of soul. I prayed on till she fainted away.
When she recovered, she said the Lord has done something for me,
but I know not what.
I said wait and he will answer for himself.
End Quote.
Through the oral expression of her written testimony and
through prayer, hall influenced her friend toward a spiritual
experience of her own. The counter was ecstatic in that it
was direct, a direct encounter between Miss Stokes and God,
prompted by but not mediated by, Hall herself.
The encounter had potential for transformation. Stokes response
daily experience with confidence that God has done something for
her and that something has changed. This encounter between
Hall and Stokes is an expression of early Methodist spirituality,
which is interpersonal, intimate and fully expectant of spiritual
transformation.
If you'll indulge me in a bit of a research rabbit trail I've
recently discovered, let's pick up on the story of Mrs. Hall's
friends, M Stokes Mary Stokes is a member of the Methodist
community in Bristol at the time Bashiba Hall is sharing with M
Stokes. I believe they are the same person. The story of Mary
Stokes is recounted in Zachariah Taffs. Holy women, the apology
for women preachers. We have a hymn, she wrote at the age of
20, some letters from the same time noted.
In Mrs. Hall's Journal and in in addition, John Wesley's
collection of letters records several letters written to Mary
Stokes during that season.
In the him written in about 1770, we get a taste of Miss
Stokes spiritual longing and aspiration.
Tis mercy bids may seek the Lord. Tis mercy bids me fly. Tis
Mercy speaks the balmy word. Repent. Thy God is nigh. Then
let me humbly wait the hour. The House of Sweet release
incessant, saving grace, implore incessant, pant for peace.
In a letter from an unnamed friend dated May 10th, 1771, we
also see her spiritual longing.
Quote While I write, my heart feels unutterable desire, pray
for me that the work of grace may be completed in my soul.
I believe it will. I feel I want everything and I am fully
confident Jesus will supply all that is lacking.
In the eyes of some, this may appear as a wild excursion of
enthusiasm to my friend. It will wear a different aspect and, I
trust, engage her on my behalf at the throne of Grace.
End Quote.
Then, after this letter, in September of that year, we get
the story recorded in Mrs. Hall's diary, and in November,
Miss Stokes writes a letter to that same friend.
November 5th, 1771.
Do not you do not I feel the need for just such an all
sufficient Redeemer as the compassionate Jesus.
Blessed be his name, we cannot. We would not do without him as
our Prophet, priest and king.
For my own part, I feel I am all weakness and helplessness,
having everything to learn.
But find the Lord Jesus to be the rock where unto I may always
resort. I longed to be more closely united to him who hath
so graciously condescended, and mercifully delivered me. End
Quote.
Days late later John Wesley writes to Mary Stokes, November
9th, 1771 my dear sister, how glad should I be?
Should I be? Could I be one of any service to the one I so done
tenderly regard you have a heart susceptible for friendship.
And shall it not be blessed to you a means of increasing holy
temper, and perhaps of guarding you against some of the
dangerous temptations which are incident to youth?
Shall I give you a few advices?
One, keep that safe which God has given. Never let slip any
blessing you have received. Regard none who tell you you
must lose it. No. You may have more or less of joy this
depending on 1000 circumstances, but you never need lose 1 degree
of love.
There is affectionately John Wesley.
We see from the letters of Stokes and Wesley that there
were indeed spiritual transformation taking place in
her life during this season, hearing the experience of
Bashiba Hall may.
Stokes, hearing the experience of ashhal, may or may not have
provoked a particular experience of perfect love, but it was part
of the environment where a young woman was mentored and cared for
in the Methodist connection. Taft goes on to tell the story
of spiritual impact that Mary Stokes, later Mary Dudley, had
on the Society of Friends or Quakers, where she stepped into
ministry later in life.
Wesley mentored numerous young women to push on to the
experience of perfect love and to maintain holiness imparted in
such experiences. Yet Wesley himself did not claim the
experience of Christian perfection. Instead, he
commended the lives of other Methodist Methodist as exemplars
to the wider Methodist community in various mediums. One such way
was through publishing the Armenian magazine in his
introduction bashiba halls to Bashiba.
Charles account. He expressed the purpose for publishing her
journal. It was not simply a memory of Hall, who had died at
the age of 35 only months before the publication. It was because
she set a spiritual example, Wesley writes. Her journal is
exceedingly artless and simple and affords little variety, but
in the genuine picture of a soul renewed in love and wholly
devoted to God.
Over the course of seven monthly issues of the magazine, excerpts
of health journal appear to encourage readers toward
spiritual experiences, of which Hall speaks.
The spiritual example of the early Methodist continue through
the following centuries of the Wesleyan Holiness movement in
the 19th century, Phoebe Palmer site, Sarah Crosby and many
others in her book calling for women preachers. The wildly
successful account of Hester Ann Rogers spreads throughout the
19th century, and yet as women are limited from equality of
leadership, they continue to impact the movement relationally
and through alternative channels.
Well, not in my area of research. Consider, consider the
work that Doctor Kate Bowler has produced in the preacher's wife,
the precarious power of evangelical women celebrities,
an academic examination of the place where.
Place where women wield power in movement that deny women the
pulpit. Or consider the power of women bloggers and authors such
as Rachel held Evans and Sarah Bessie, who through the Internet
reached out directly to encourage women in their
spiritual journeys. While these are famous women, there are
multitudes of unnamed women lost to history who move within their
particular context, responding to the call of God in their
life.
In conclusion, in a season of the church where mega churches
can be become untenable after a global pandemic or internal
strife, I'm hopeful for the Wesleyan Holiness movement
because the spiritual DNA of the movement has been shaped by
small intimate encounters between women and men who have
responded to the voice of the spirit, while one might be
tempted to admire the formal structures of mechanism and lean
on those historical artifacts.
I suggest that it's in the DNA of the movement we have
something even better the innovative relational strength
of women responding to other women and to the Holy Spirit.
Thank you.