The New Archbishop of Canterbury

 The Church of England has finally elected a new Archbishop of Canterbury! She is the Rt. Rev'd. Sarah Mullally.

Check out the press release from the Church of England.

Are Nazarenes Protestant? The Wesleyan Position of Catholic and Reformed

***The following is a re-post for Reformation Day from 2017*** 

In [another re-post for today], you will find a video from Seedbed by Dr. Larry Wood where he explains the place of John Wesley in the Protestant Reformation.  -  In a post on Facebook, my friend and colleague, the Rev'd. Tom Miles, made a post about how he explains to his students (at Nazarene Theological Seminary) that we really are NOT Protestant.

Below, I will post his comment in its entirety.  I will follow that up by a few additional comments.  (I would note, here, that I love that he ends his comments by using one of my favorite quotes from the late +Rev'd. Dr. William Greathouse.)  -  Here is Tom's post:

***
Protestant?

Is the Church of the Nazarene a Protestant denomination? Well, for starters, there is little doubt that the vast majority of pastors and laypersons in our churches would readily affirm that we are indeed Protestants. To the extent that self-identification counts for something, it would seem that we are Protestants.

I would suggest that the answer depends upon one's definition of "Protestant." There is a fairly popular and widespread understanding that "Protestants" are those branches of western Christianity that broke ties with the Roman Catholic Church during the sixteenth century. If one's definition of "Protestant" is "any western Christian church that is not Roman Catholic," then churches in the Wesleyan theological tradition are certainly "Protestant" denominations.

But I would argue that we ought to consider a more carefully nuanced definition of "Protestant." For one thing, the sixteenth-century Protestants split with the Roman Catholic Church because they were "protesting" something. Martin Luther, John Calvin, and the other leading Protestant reformers were protesting what they understood to be theological errors regarding salvation and Christian epistemology within the Roman Catholic Church. The Church of England, on the other hand, broke with Rome because Henry VIII was upset over the pope's refusal to grant him an annulment--hardly the same kind of "protest" that the Protestant reformers were making.

Unlike the continental Protestant traditions, which embarked on a thorough theological revisioning from the outset, articulating careful theological delineations between themselves and the Roman Catholic Church, the Church of England vacillated between Roman Catholic and Protestant sympathies for a few years before eventually settling on a middle course that rejected "extreme" positions of both the Protestants and the Roman Catholics in favor of a via media that is often summarized as "neither Roman Catholic nor Protestant, but both catholic and reformed."

Historically, our heritage lies in the Wesleyan Evangelical Revival that took place in England during the eighteenth century. Both John and Charles Wesley insisted that the Methodist movement was a revival within the Church of England and was to remain in the Church of England. They urged the Methodists to continue to attend worship at their local Church of England parish, where they would also be able to receive the Lord's Supper; in fact, the Wesleys were careful to use "lay preachers" who were not ordained (and therefore could not offer the sacraments) for Methodist society meetings and evangelical preaching--which meant that, by the Wesleys' intentional design, the Methodists had to rely on the Church of England for the sacraments. Furthermore, Methodist society meetings were not to be scheduled at times that would conflict with services in the local Church of England parish. Thus, during the Wesleys' lifetimes, the Methodists were not a "church" because they had no ordained ministers of their own. Unlike the Dissenters and Independent churches that flourished in England as protesters against the established Church of England, both John and Charles Wesley were committed to the Church of England and understood their movement to be thoroughly Anglican--even if their intentions of keeping the Methodist movement within the ecclesiastical boundaries of the Church of England were eventually ignored after their deaths. The Wesleys' emphasis on the interior spiritual life--especially the doctrine of Christian perfection--was influenced by previous Anglican writers, including William Law and Jeremy Taylor.

Theologically, the Articles of Faith of the Church of the Nazarene are based very closely on the Methodists' Articles of Religion, which are in turn an abridgement (by John Wesley himself) of the Church of England's Thirty-Nine Articles of Religion. Many of the key theological terms and turns of phrases in our Articles of Faith can be traced back to the Church of England's Thirty-Nine Articles. Some congregations in the Church of the Nazarene base their worship services on the liturgy in the Book of Common Prayer, and a few congregations actually use the Book of Common Prayer in worship. Many of the rites contained in The Church Rituals Handbook (put together in 1997 by Jesse Middendorf, published by Nazarene Publishing House) are adapted from the Book of Common Prayer. Although our Article of Faith on entire sanctification has no parallel in the Thirty-Nine Articles, the Wesleys' understanding of Christian perfection (as noted previously) was deeply influenced by Anglican writers William Law (particularly his books A Practical Treatise Upon Christian Perfection and A Serious Call to a Devout and Holy Life) and Jeremy Taylor (whose books The Rule and Exercises of Holy Living and The Rule and Exercises of Holy Dying were especially influential). The deep catholicity expressed in the opening paragraph of the Manual's "Historical Statement" likewise reflects the Church of the Nazarene's deep Anglican roots.

Given both our historical roots and our theological roots, the Wesleyan tradition is unquestionably Anglican.

From where Anglicans stand in the "middle way" between Roman Catholics and Protestants, there are "extremes" on both sides that Anglicans wish to avoid. On the Roman Catholic side, for example, we reject the insistence that the Bishop of Rome--the pope--has primacy as the spiritual leader of all of God's Church, and we reject the doctrine that papal teachings ex cathedra are infallible. On the Protestant side, we are best off avoiding the overemphasis on sola scriptura, which dismisses the role of the "tradition of the Church" and, when taken to its ultimate conclusion, seems inevitably to lead to fundamentalistic approaches to Scripture. This, it seems to me, is the fatal flaw of Protestantism.

On the positive side, we have been enriched by both Roman Catholics and Protestants. From the Roman Catholics we get our deep respect for the tradition of the Church (as enunciated in the opening paragraph of the Manual's "Historical Statement"), a high view of the role of sacraments, and an appreciation for our general superintendents as "bishops" in the Church--and not merely political leaders who campaign for election (as is the case in many Protestant denominations). From the Protestants we gain our strong emphasis on the importance of the "new birth" as well as the vital spirituality that the Pietists encouraged.

"It is time the Church of Jesus Christ overcame the disjunctions created by the 16th-century Reformation. What is called for is the 'evangelical catholicism' of John Wesley's 'middle way' in which the two historic Christian traditions were synthesized. In this synthesis the English Reformer not only recovered for the Church a viable doctrine of holiness but also pointed the way to a scriptural view and practice of the sacraments that is both apostolic and catholic." --William M. Greathouse, former General Superintendent, Church of the Nazarene, in "Foreword" to Rob L. Staples, Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality.

***

I think that Tom did a great job expressing this position!

 A couple of additional considerations came up in our subsequent conversation.  -  First, Tom pointed out that the Manual for the Church of the Nazarene nowhere identifies us as Protestants.  In fact, that term was replaced by the term Christian in 2005 (where it was situated in a section in the Appendix).  -  Nevertheless, it seems that those who handle the denominational website (and perhaps, too, I think in the "Nazarene Essentials" and "One Lord, One Faith, One Baptism" editions of Holiness Today) do identify us as Protestant.  Of course, it must be pointed out that the two HT volumes are expected to make changes over time.  Perhaps, especially as the latter volume changes when the new Manual comes out, it could make this change in wording (if, indeed, it is actually referenced in that volume!).  It should also be pointed out that neither the website, nor HT carry the authority of the Manual.

Second, Tom points out that the "Historical Statement" in the Manual starts with the early church and catholicity, and then immediately moves in the second paragraph to the Wesleys and Methodism--without even giving a tip of the hat to the Protestant reformers.

Third, I would like to see the fact that Wesley, himself, in his context, identifies himself (and Anglicanism) as Protestant over against the Church of Rome.  I believe that this could be addressed, but I have not seen it specifically taken up.

Fourth, I pointed out that the World Methodist Council, of which the Church of the Nazarene is a member denomination, uses the terminology of "evangelical, catholic and reformed," which points to the Anglican via media.
Finally, I want to express my thanks to Rev'd. Miles for graciously agreeing to allow me to post his comments on my blog!

Happening Soon: Interview with Winfield Bevins

 

Asbury Seminary Anglican Studies and Formation

October 27 at 10:03 AM  · 

Join us Friday, November 13 at Noon for an interview with

Winfield Bevins

on his new book, Simply Anglican. Please register for the event at asbury.to/simplyanglican. If you register before November 11 and attend the interview, you'll receive a free copy of the book!.

Are Nazarenes Protestant? The Wesleyan Position of Catholic and Reformed

In a post, below, you will find a video from Seedbed by Dr. Larry Wood where he explains the place of John Wesley in the Protestant Reformation.  -  In a post on Facebook, my friend and colleague, the Rev'd. Tom Miles, made a post about how he explains to his students (at Nazarene Theological Seminary) that we really are NOT Protestant.

Below, I will post his comment in its entirety.  I will follow that up by a few additional comments.  (I would note, here, that I love that he ends his comments by using one of my favorite quotes from the late +Rev'd. Dr. William Greathouse.)  -  Here is Tom's post:

***
Protestant?

Is the Church of the Nazarene a Protestant denomination? Well, for starters, there is little doubt that the vast majority of pastors and laypersons in our churches would readily affirm that we are indeed Protestants. To the extent that self-identification counts for something, it would seem that we are Protestants.

I would suggest that the answer depends upon one's definition of "Protestant." There is a fairly popular and widespread understanding that "Protestants" are those branches of western Christianity that broke ties with the Roman Catholic Church during the sixteenth century. If one's definition of "Protestant" is "any western Christian church that is not Roman Catholic," then churches in the Wesleyan theological tradition are certainly "Protestant" denominations.

But I would argue that we ought to consider a more carefully nuanced definition of "Protestant." For one thing, the sixteenth-century Protestants split with the Roman Catholic Church because they were "protesting" something. Martin Luther, John Calvin, and the other leading Protestant reformers were protesting what they understood to be theological errors regarding salvation and Christian epistemology within the Roman Catholic Church. The Church of England, on the other hand, broke with Rome because Henry VIII was upset over the pope's refusal to grant him an annulment--hardly the same kind of "protest" that the Protestant reformers were making.

Unlike the continental Protestant traditions, which embarked on a thorough theological revisioning from the outset, articulating careful theological delineations between themselves and the Roman Catholic Church, the Church of England vacillated between Roman Catholic and Protestant sympathies for a few years before eventually settling on a middle course that rejected "extreme" positions of both the Protestants and the Roman Catholics in favor of a via media that is often summarized as "neither Roman Catholic nor Protestant, but both catholic and reformed."

Historically, our heritage lies in the Wesleyan Evangelical Revival that took place in England during the eighteenth century. Both John and Charles Wesley insisted that the Methodist movement was a revival within the Church of England and was to remain in the Church of England. They urged the Methodists to continue to attend worship at their local Church of England parish, where they would also be able to receive the Lord's Supper; in fact, the Wesleys were careful to use "lay preachers" who were not ordained (and therefore could not offer the sacraments) for Methodist society meetings and evangelical preaching--which meant that, by the Wesleys' intentional design, the Methodists had to rely on the Church of England for the sacraments. Furthermore, Methodist society meetings were not to be scheduled at times that would conflict with services in the local Church of England parish. Thus, during the Wesleys' lifetimes, the Methodists were not a "church" because they had no ordained ministers of their own. Unlike the Dissenters and Independent churches that flourished in England as protesters against the established Church of England, both John and Charles Wesley were committed to the Church of England and understood their movement to be thoroughly Anglican--even if their intentions of keeping the Methodist movement within the ecclesiastical boundaries of the Church of England were eventually ignored after their deaths. The Wesleys' emphasis on the interior spiritual life--especially the doctrine of Christian perfection--was influenced by previous Anglican writers, including William Law and Jeremy Taylor.

Theologically, the Articles of Faith of the Church of the Nazarene are based very closely on the Methodists' Articles of Religion, which are in turn an abridgement (by John Wesley himself) of the Church of England's Thirty-Nine Articles of Religion. Many of the key theological terms and turns of phrases in our Articles of Faith can be traced back to the Church of England's Thirty-Nine Articles. Some congregations in the Church of the Nazarene base their worship services on the liturgy in the Book of Common Prayer, and a few congregations actually use the Book of Common Prayer in worship. Many of the rites contained in The Church Rituals Handbook (put together in 1997 by Jesse Middendorf, published by Nazarene Publishing House) are adapted from the Book of Common Prayer. Although our Article of Faith on entire sanctification has no parallel in the Thirty-Nine Articles, the Wesleys' understanding of Christian perfection (as noted previously) was deeply influenced by Anglican writers William Law (particularly his books A Practical Treatise Upon Christian Perfection and A Serious Call to a Devout and Holy Life) and Jeremy Taylor (whose books The Rule and Exercises of Holy Living and The Rule and Exercises of Holy Dying were especially influential). The deep catholicity expressed in the opening paragraph of the Manual's "Historical Statement" likewise reflects the Church of the Nazarene's deep Anglican roots.

Given both our historical roots and our theological roots, the Wesleyan tradition is unquestionably Anglican.

From where Anglicans stand in the "middle way" between Roman Catholics and Protestants, there are "extremes" on both sides that Anglicans wish to avoid. On the Roman Catholic side, for example, we reject the insistence that the Bishop of Rome--the pope--has primacy as the spiritual leader of all of God's Church, and we reject the doctrine that papal teachings ex cathedra are infallible. On the Protestant side, we are best off avoiding the overemphasis on sola scriptura, which dismisses the role of the "tradition of the Church" and, when taken to its ultimate conclusion, seems inevitably to lead to fundamentalistic approaches to Scripture. This, it seems to me, is the fatal flaw of Protestantism.

On the positive side, we have been enriched by both Roman Catholics and Protestants. From the Roman Catholics we get our deep respect for the tradition of the Church (as enunciated in the opening paragraph of the Manual's "Historical Statement"), a high view of the role of sacraments, and an appreciation for our general superintendents as "bishops" in the Church--and not merely political leaders who campaign for election (as is the case in many Protestant denominations). From the Protestants we gain our strong emphasis on the importance of the "new birth" as well as the vital spirituality that the Pietists encouraged.

"It is time the Church of Jesus Christ overcame the disjunctions created by the 16th-century Reformation. What is called for is the 'evangelical catholicism' of John Wesley's 'middle way' in which the two historic Christian traditions were synthesized. In this synthesis the English Reformer not only recovered for the Church a viable doctrine of holiness but also pointed the way to a scriptural view and practice of the sacraments that is both apostolic and catholic." --William M. Greathouse, former General Superintendent, Church of the Nazarene, in "Foreword" to Rob L. Staples, Outward Sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality.

***

I think that Tom did a great job expressing this position!

 A couple of additional considerations came up in our subsequent conversation.  -  First, Tom pointed out that the Manual for the Church of the Nazarene nowhere identifies us as Protestants.  In fact, that term was replaced by the term Christian in 2005 (where it was situated in a section in the Appendix).  -  Nevertheless, it seems that those who handle the denominational website (and perhaps, too, I think in the "Nazarene Essentials" and "One Lord, One Faith, One Baptism" editions of Holiness Today) do identify us as Protestant.  Of course, it must be pointed out that the two HT volumes are expected to make changes over time.  Perhaps, especially as the latter volume changes when the new Manual comes out, it could make this change in wording (if, indeed, it is actually referenced in that volume!).  It should also be pointed out that neither the website, nor HT carry the authority of the Manual.

Second, Tom points out that the "Historical Statement" in the Manual starts with the early church and catholicity, and then immediately moves in the second paragraph to the Wesleys and Methodism--without even giving a tip of the hat to the Protestant reformers.

Third, I would like to see the fact that Wesley, himself, in his context, identifies himself (and Anglicanism) as Protestant over against the Church of Rome.  I believe that this could be addressed, but I have not seen it specifically taken up.

Fourth, I pointed out that the World Methodist Council, of which the Church of the Nazarene is a member denomination, uses the terminology of "evangelical, catholic and reformed," which points to the Anglican via media.
Finally, I want to express my thanks to Rev'd. Miles for graciously agreeing to allow me to post his comments on my blog!

Methodism & the Church of England

 

Dr. Lester Ruth served as the keynote speaker at the recent inaugural meeting of the Wesleyan Liturgical Society at Point Loma Nazarene University.  (I hope to post more about he meeting in the near future.)  -  Dr. Ruth was my primary professor and my faculty mentor during my doctoral studies at Asbury Theological Seminary.  -  I hadn't had the chance to see him since I graduated back in 2007.

During his presentation, Dr. Ruth gave a great quote for us "Wesleyan-Anglican" types.  The quote is found in his book, Early Methodist Life and Spirituality, and comes from Leslie F. Church.  The quote is:

"Methodism is Church of Englandism felt."

 

Church was originally referring to early British Methodism, but I like it!

The Book of Common Prayer

I recently posted the following video on my Facebook profile page.  It comes from St. Peter's Anglican Church in Evans, Georgia.  Their descriptor reads, "The Anglican Book of Common Prayer that guides our worship and forms our belief."

This, too, is our heritage as Wesleyan Christians.  We are reminded that John Wesley gave to us a conservative version of the Book of Common Prayer to guide our worship and form our beliefs, as well.  He called it "The Sunday Service of the Methodists in North America." 

For those Wesleyan/Methodist Christians who are unfamiliar with our Prayer Book heritage, I comment "The Sunday Service" to you.  -  May God truly shape our faith and life.

Post by St. Peter's Anglican Church Evans Georgia.

Anglican 1000, Atlanta Begins

Tonight marked the opening service of worship for the Anglican 1000 Atlanta Regional Event.  Bishop Todd Hunter served as preacher, and Bishop Foley Beach presided at the Table.

The service was quite good.  The music was lead by two amped, acoustic guitars and one of those beat box, drum things that you set on (what do you call those things?).  It was a blend of more contemporary songs and hymns, but, of course, the hymns had a contemporized sound.

I was surprised, however, that the service was a bit less . . . formal than I anticipated.  I'm not talking about the expressiveness of those worshipping.  It was refreshing to be among liturgical folks raising their hands in worship.  That really looks much like the kind of Wesleyan-Anglican church I would like to develop.

The lack of formality to which I am referring includes the clergy not vesting, except at the time of serving at the Table.  The deacon and Bishop Beach then donned stoles only.  Further, the service did not utilize the newly approved ACNA texts.  The Eucharistic prayers were much abbreviated.  They did, though, include the sanctus, words of institution, and epiclesis.

I was actually looking forward to experiencing a service using the new texts.  Nevertheless, the service went well.  In fact, it is causing me to continue rethinking the length of the Eucharistic texts I have adapted and contemporized from Wesley's The Sunday Service.  I have been considering whether and how I might abbreviate them.

Another change that they made was the use of the general prayer of confession at the beginning of the service, while leaving out the invitation and confession prior to coming to the sacrament.  -  By the way the service was conducted, I supposed that Bishop Beach's background was The Episcopal Church.  Upon checking, I discovered I was correct.

I look forward to the worship services during the rest of the week.  Friday & Saturday morning services are identified as "Worship/Morning Prayer," but tomorrow's service is listed as "Worship."  -  It does not look like there will be another Eucharistic service.

I am also looking forward to the various plenary sessions and workshops.  It looks to be a great week!

+Justin Cantuar on Baptism

Here is a video of the Archbishop of Canterbury, Justin Welby, talking about baptism.  The occasion for the video is the christening of Prince George, but the video is being used to promote baptism, in general, and the family of the Church.

I originally discovered the video on the blog site of Lee Adams, who is a part of the Wesleyan/Anglican Facebook group.  (The Wesleyan/Anglican Facebook group has become the primary "face" of the Wesleyan-Anglican Society.)  Of course, the video, along with others, can also be viewed at the website for the Archbishop of Canterbury.  -  But, for your convenience, you can simply view it, below!

Anglican Roots of Wesleyanism

Here is a brief video of Dr. Melvin Dieter of The Wesleyan Church, who also taught at Asbury, as he talks about the Anglican roots of Wesleyanism.

Anglican's in Assembly

I have made it a point to post concerning the various Methodist denominations meeting in General Conference this summer.  First was the United Methodist Church.  The Wesleyan Church has just concluded their General Conference, and the African Methodist Episcopal Church will begin their G.C. later this month.

However, I have failed to make any report on the Provincial Assembly 2012 of the Anglican Church in North America.  They began arriving in Ridgecrest, North Carolina this past Sunday, and they are scheduled to continue through tomorrow, Saturday, June 9.

For those who may be interested in ACNA happenings, news of the Assembly can be found, here.

Archbishop Robert Duncan's State of the Church Address can be read, here.

One disappointing note is that,  especially with the transition of former AMiA churches into the ACNA, they have had difficulty coming up with any accurate statistical information.  Another disappointing note is that there does not seem to be any word on the newly developed (or developing) Eucharistic services.  I don't recall if these were expected to be approved at this Assembly, or just prior to it, or if the approval had been expected next month.  (I suppose I could go back an read one of my earlier articles to find out!)

Nevertheless, despite these slight notes of disappointment from the perspective of this "outsider," it seems that God is at work in the ACNA!  For this we give praise to our Lord!

I am especially excited to watch two aspects of the ACNA's activities unfold.  First is their effort in church planting.  It is exciting to learn how they go about planting a church in the Anglican tradition.  While, certainly, there are those among them who plant churches that really don't look Anglican, there are others who plant churches that do look very Anglican.  It seems that the latter must, to some degree, work against what has become the dominant "church growth" model that makes cultural relevance the primary determinant for worship.  I am very interested in learning more about how they go about planting Anglican churches.

The second exciting thing for me is how involved the ACNA is with ecumenical dialogue partners.  This seems unusual for such a new church, yet their dialogue partners have tended to seek them out.  -  I would love for the Church of the Nazarene to seek to dialogue with the ACNA.  I do think that we have much to contribute, and, certainly, we could learn much about our Wesleyan/Anglican liturgical and sacramental heritage.  My concern, I suppose, is that we are really not used to such ecumenical dialogues.  We are used to cooperation with other Wesleyans, and we are members of the National Association of Evangelicals, but one-on-one ecumenical dialogues with those outside of our immediate tradition seems to be a bit new to us.  Still, I think it would be a great move.

According to ++Duncan's address, a new catechism is in development.  I look forward to seeing the finished product.  I also look forward to seeing how the groups that make up the ACNA solidify as one church, rather than just a federation of churches.  I did not find any word on how they are coming concerning the one divisive issue among them, viz., women's ordination (a topic recently discussed in other articles on this blog).

For those who would prefer to watch ++Duncan's State of the Church Address, rather than read it, the video has been provided, below.  -  May God's guidance and blessings be upon the ACNA!

The Problem of Perfectionism?

Earlier this month, I read an article on Anglican Mainstream entitled The Problem of Perfectionism.  It was written by Michael Jensen and originally appeared at Sydney Anglicans.  -  I regularly read Anglican Mainstream and, as one ordained in the Church of the Nazarene (a Wesleyan-holiness expression of Methodism), this article caught my attention.

However, as I read the article, and then especially as I read the comments on the Sydney site, I must say that I was quite disappointed.  Both, the article, itself, and the comments demonstrated only a cursory (mis)understanding of Wesley's teachings.

(I should say, before I go any further, this post is not a defence of the group at Sydney University.  If the understanding of the group put forth in the article is correct [and there is a question, here, because it is clear that Wesley is misunderstood], then they, too, strayed from Wesley's teaching of Scripture.  -  And now, to continue . . .)

It was even more amazing how Jensen identified, "among the descendants of perfectionist teaching," only two, viz., the Keswick Movement and Pentecostalism.  Neither of these two movements, as movements, have followed Wesley's teachings (though there are certain of the Pentecostal-Holiness denominations that have, indeed, sought to stay true to Wesley on perfectionist issues.).  It is quite reasonable to include in such an article various expressions of perfectionist groups, but if one wishes to invoke John Wesley's teachings, one would expect some mention of the Wesleyan-Holiness Movement within the larger Methodist tradition.

Beyond the absence of Wesley's descendants in the article are the misunderstandings found in the article, as well as (and especially) in the comments.  Many of these comments are the very kind of things that Wesley spent much of his life correcting.

For example, Wesley never argued for a "sinless" perfection.  Also, though Wesley did talk of a willful transgression of a known law of God being the definition of sin "properly so called," he also taught that those "sins improperly so called," nevertheless still remained in need of the atoning work of the blood of Christ.  He retained in the liturgies sent to the Methodists in North America the corporate confessions of sins, as well as the Lord's Prayer with it's petition for forgiveness.  Still, he felt that there is Scriptural warrant for talking about a difference between such  "involuntary transgressions" or "sins of ignorance" and those that are willful transgressions of a known law of God.

What, I suppose, was most disappointing was the implication of the posting of this article on Anglican Mainstream.  That implication is that the Conservative/Orthodox Anglican movement (as represented by Anglican Mainstream) has rejected Wesleyanism as a viable expression of Conservative/Orthodox Anglicanism.

Let me simply express that what Wesley talked about as Christian Perfection is nothing other than the "perfection" to which we are called in Matthew 5:48.  Read in its context, it becomes clear that it is a call to love our neighbors, even those who are enemies, even as God loves.  In other words, the perfectionism that Wesley spoke of was a fulfilment of the Great Commandment; to love the Lord your God with all your heart, and with all your soul, and with all your mind; and to love your neighbor as yourself.   It is the "perfect love that drives out fear," which St. John talks about in 1 John 4:18. 

It is not the absolute or angelic perfection that St. Paul denies having attained in Philippians 3:12, but it is the "perfection" or "maturity" (same Greek root word in verse 12 & 15) that St. Paul does claim in verse 15. 

Let me be clear.  It is NOT a love or "maturity" or "perfection" which we can attain on our own, but it only comes to us as a gift of the grace of God. 

It is, as St. Paul prays in 1 Thessalonians 3:12-13, "And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints."  And, again, in his benediction, "May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.  The one who calls you is faithful, and HE will do this" (1 Thessalonians 5:23-4, NRSV, emphasis mine).

It is nothing more than the love of God so filling us.

And, if my reading of the implications of this post appearing on Anglican Mainstream is correct, it is especially disappointing, because the essence of Wesley's teaching on Christian Perfection is the very thing found in prayer prayed by every faithful Anglican as they gather each Lord's Day:

"Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord.  Amen."

I believe it was Phineas Bresee, primary founder of the Church of the Nazarene, who asked the Episcopalians why it should seem strange that the Nazarenes claimed that God answers the very prayer that they pray each week.

It seems to me that, contrary to the implications found on Anglican Mainstream, Wesley was quite true to his Anglicanism in his teaching about the Scriptural doctrine of Christian Perfection.