April 2 is a significant day in the history of the Methodist/Wesleyan movement. It was on April 2, 1739, that our spiritual ancestor, John Wesley, made a fool of himself. He would write in his journal, “At four in the afternoon I submitted to be more vile, and proclaimed in the highways the glad tidings of salvation…” This was Wesley’s first venture into field preaching.
John Wesley certainly stands out in the annals of religious history for his innovation and adaptability. However, his journey into field preaching and continued practice of it was anything but straightforward. Instead, he embraced it reluctantly, challenging his own preconceptions about ministry, order, and the nature of the Church.
Field preaching wasn’t his brainchild, though he infused it with his unique approach. He was distinctive in how he systematized field preaching into his entire method of ministry. His initial entrance to field preaching was spurred by external pressures, including a growing number of pulpits that were closed to him, as tension grow with the Anglican establishment.
George Whitefield, a fellow member of the Oxford Holy Club, played a pivotal role in Wesley’s embrace of field preaching. But it wasn’t easy. Despite his persistent invitations, including no shortage of flattery, Wesley hesitated due to reservations about preaching outside of established parish churches. Whitefield had seen a great response to field preaching with his over-the-top style. Wesley didn’t even respond to Whitefield’s first invitation. So George poured on the compliments, writing to Wesley in March 1739:
“If the brethren after prayer for direction think proper, I wish you would be here the latter end of next week [for] many are ripe for bands. I leave that entirely to you—I am but a novice, you are acquainted with the great things of God. Come, I beseech you; come quickly.”[1]
Again Wesley didn’t immediately respond, but as he found more doors of the established church closed, he reluctantly accepted the invitation.
John arrived on March 29, just in time to hear Whitefield preach. He would reflect in his journal:
I could scarce reconcile myself at first to this strange way of preaching in the fields, of which he set me an example on Sunday, having been all my life (till very lately) so tenacious of every point of relating to decency and order that I should have thought the saving of souls almost a sin if it had not been done in a church.
As quoted above, just a few days later, Wesley decided to lay aside his decency and become a fool as he preached in the field. Several thousand listeners came, and the Methodist field preaching movement was birthed. The genius of this approach was that it wasn’t confined to traditional settings; it could occur anywhere, providing those outside the church repeated opportunities to hear the gospel.
Alfred William Hunt (1830–1896), Mid to late 1800s.
Unsurprisingly, this innovation faced criticism from within the established church. Critics contended that field preaching undermined parish clergy and evoked politically disturbing associations. Despite these challenges, Wesley defended the practice vehemently, driven by its undeniable effectiveness in reaching the unchurched.
Wesley’s commitment to field preaching remained steadfast throughout his life. He viewed it as a necessary response to the established church’s shortcomings in reaching the masses. Despite his personal discomfort with the practice, Wesley recognized its potential to save souls and fulfill God’s calling.
Field preaching became an integral part of the Methodist movement, with Wesley preaching to thousands and establishing societies wherever he went. This practice wasn’t isolated but connected to a broader ecosystem of discipleship, where the early Methodists could nurture and mature their faith.
In essence, Methodist field preaching wasn’t merely a deviation from tradition but a strategic innovation designed to fulfill a Kingdom mandate. Wesley’s reluctance transformed into resolute commitment, underscoring the transformative power of adapting to meet the evolving needs of ministry.
And perhaps, no, definitely, it’s time for us to become a bit more foolish in our approach to ministry. I recently authored an article for Wesleyan Accent in which I reflected on the challenges faced by traditional church models in the midst of our current cultural moment. Though I love the established church, I recognize the limitations of the attractional model and see the growing need for innovation to meet the evolving needs of our world.
In no uncertain terms, I am advocating for a union of both established and emerging forms of church, rather than a divisive separation. Let’s not forget that Wesley himself integrated innovations like field preaching within the disciple-making framework of the established Church of England. This notion of what I call a “sacred synthesis” is crucial in navigating the complexities of modern ministry.
Allow me to illustrate this concept with a glimpse into the dynamics of my primary campus at Grace Church, Central, situated in the heart of Midtown, Fort Myers. Once a thriving upper-middle-class neighborhood, the area underwent a drastic transformation with the departure of the Boston Red Sox from their spring training stadium nearby. What remains is a neighborhood plagued by poverty, addiction, and homelessness.
While our Sunday services at Grace Church Central are undoubtedly vibrant, they alone are insufficient to address the multifaceted challenges of our community. Hence, we’ve embraced modern-day field preaching—innovations designed to meet both physical and spiritual needs, fostering potential connections with the established church.
This approach manifests in various initiatives, such as our weekly lunch gatherings at the Loving the 239 Center, a community hub born from the remodeled youth house. Here, homeless individuals gather for more than just a meal; they find a sense of belonging and spiritual nourishment that has recently led to spontaneous worship and prayer.
Similarly, our Monday night worship service caters specifically to those battling addiction, offering a path to recovery intertwined with a deepening relationship with Jesus. Or the monthly community breakfast, that feels strangely like church as lives are shared over eggs and bacon. Or a monthly diaper distribution for struggling families that has all the signs of becoming a healthy and vibrant ministry sharing way more than diapers. And then there are the seemingly small gestures—learning a homeless person’s name, offering water, engaging in conversation—each a seed of compassion sown in the fertile ground of human connection.
Consider the story of a family of six who, in the midst of housing and job uncertainties, found solace and support at Grace Church. Their journey began with a chance encounter at a local parade, where our simple act of offering free hot dogs in our parking lot left an indelible mark of warmth and acceptance. When it all came crashing down, they came back to the place where “strangers treated us like family.”
These narratives underscore the transformative power of adaptive ministry, where acts of kindness and genuine engagement serve as conduits for the gospel message. It’s a call to embrace innovation, challenge entrenched norms, and venture beyond the confines of traditional ministry models.
So, I urge you to reflect on your own ministry journey. Where is God leading you to step outside the familiar and embrace the unknown? How can you become a beacon of hope and authenticity in an ever-changing world? Embrace the discomfort, for it is in our willingness to become “more vile” that we discover the true essence of Christian service.
Happy April Fools’ Day…one day late.
[1] “Letter from George Whitefield to John Wesley, 22 March 1739”, quoted in Jackson, Offering Christ, 67.
Rev. Dr. Larry Frank 