V DEDJI Compassionate Theology and Praxis FOURTEENTH OXFORD INSTITUTE OF METHODIST THEOLOGICAL STUDIES PEMBROKE COLLEGE, OXFORD, ENGLAND AUGUST 12–19, 2018 Title: ‘Compassionate Theology and Praxis for Wesley’s World Parish: A Missiological Imperative for Today’ By Rev. Dr. Valentin Dedji Mobile: +44 7811863494; E-Mail: [email protected] Abstract This paper is partly based on my personal missionary experience in the UK, particularly in North London. My main objective is to encourage afresh Methodist theologians to rethink Wesley’s theology for contemporary Methodism. I will do so, as a British Methodist minister, from francophone West African origins. My interests in Wesley’s way of theologising arose from his own theological emphases, his reliance on the apostolic faith for forming his followers’ character and community; but more specially, I am irresistibly drawn to his passion for the poor and his evangelical commitment to God’s reign over all creation. I will plead for an urgent need to pay more attention to how Wesley maintained a healthy and creative tension between doctrine as normative thinking and doctrine as lived reality. On a practical level I will highlight the fact that, it was Wesley’s Theological understanding of God’s universal grace, justice and mercy that led to his opposition to all sorts of human exploitation, particularly slavery. Likewise, his Armenian convictions served as a theological foundation for his theological response to Class Distinctions and in opposing slavery. I will conclude by pointing to some key features of Wesley’s approach to evangelisation namely: joining in the struggle against the forces of sin and corruption in order to share in the transformation of life in response to the coming reign of God. 1 V DEDJI Compassionate Theology and Praxis Engaging in ‘a space of experience’, Exploring ‘a horizon of hope’ Recent developments in Church history and theological movements teach us that ‘Liberation theology’ was born in Latin America in the 1960s when theologians and bishops of the Roman Catholic Church recognized that the majority of its members were mainly poor people. Re-reading the Scriptures they discovered that, Jesus Christ had a special concern for the poor and oppressed. Since then, a new way of doing theology from the perspective of the poor has ‘emerged’ and influenced Christians of all traditions all over the world. However when as Methodist theologians, we take time to engage with an in-depth comparative study between contemporary liberation theologies and the theology of John Wesley, we are surprised by the insights that emerge from allowing Wesley and liberation theologies to engage in mutual dialogue. Such an exercise has personally convinced me that, it would be truly fruitful to me as a Methodist mission-minded theologian and a practicing minister to bring my dialogue with Wesley’s theological legacy into my engagement with contemporary issues. Therefore, offering to deal with a topic relating to Wesley’s Way of theological thinking and praxis for today, is not a reactionary agenda. For theology, says Paul Ricoeur, emerges at the intersection of between ‘a space of experience’ and ‘a horizon of hope.’ In that space, there occurs a personal contact with the witness of Jesus, a Galilean itinerant preacher, whom we know through the biblical story. That hope is expressed not in the repetition of that narration, but in its re-creation in the life of those who feel called by the experience of Jesus and his friends. Theology is truly a hermeneutic of hope, a hermeneutic that must be done and redone continually. In Scripture it is called ‘giving an account of hope’ (1 Peter 3: 15). It is that ‘space of experience’ which John Wesley filled in with his passionate and compassionate ministry that I propose to engage with in this paper, in order to explore the ‘horizon of hope’ that such an engagement may offer to the numerous anonymous poor and oppressed of our cities and villages today. I will focus more specially on my experience of ‘reverse-mission’ in Tottenham, North London. For, wherever we are called into mission, the witness of Jesus is ever challenging and disturbing. The fact that Jesus is the reference point is not a fixation on the past, 2 V DEDJI Compassionate Theology and Praxis but rather a way of bringing him into the present. In human communities today across many places in Africa and in our cities in Europe, we have poignant stories of human misery and tragedies, many of them simple and everyday, and thus having less public impact. They all challenge those who live isolated from others, but they are likewise invitations to a change of attitude. The point is not that there is no room for logical argument and systematic thought in theology, but rather that they must always draw nourishment from a faith that reveals its full meaning only in a living and life-giving story. Global Citizenship: Challenges, Responsibilities and Accountability John Wesley was quite intuitive and well ahead of his time when, in 1739 at the beginning of his evangelistic ministry he wrote to Rev James Harvey, one of his former students at Lincoln College, Oxford stating: ‘I look upon all the world as my parish…This is the work which I know God has called me to, and sure I am that his blessing attends it.’ While for some, such a statement may be seen merely as an abstract slogan, John Wesley demonstrated the opposite through his passionate ministry among the ‘down-trodden of the earth’ of his time, across Great Britain and America. Nearly twenty years later, John Wesley’s convictions were put to test. He wrote in his journal on February 17, 1758: I preached at Wandsworth. A gentleman from America has again opened a door in this desolate spot. In the morning, I preached in Mr Gilbert’s house. Two negro servants of his, and a mulatto, appear to be much awakened. Shall not Christ’s saving grace be known unto all nations? In fact, the missiological implications of Wesley’s world-wide evangelistic convictions have, without any doubt surpassed all the global dimensions that he would have thought of. For contemporary Methodist communities and theologians who may claim to be ‘heirs’ of the Wesley’s missionary movement, there are numerous challenges as well as responsibilities and accountability attached to such a legacy. There is an urgent invitation here to get out of our ‘small’ comfort zones, in order to ‘see’ and to get practical with the multi-faceted issues in the global mission field where we have been called into. As for me, when asked to introduce myself, I occasionally respond like Thabo Mbeki:1 1 . Thabo Mbeki is a former President of South Africa. 3 V DEDJI Compassionate Theology and Praxis I am an African. I owe my being to the hills and the valleys, the mountains and the glades, the rivers, the deserts, the trees, the flowers, the seas and the ever-changing seasons that define the face of my native land.2 But there is more: I am a British Methodist minister, originally from a French- speaking country, Benin3 in West Africa. I must confess that deep within me there is a creative tension between what it means to remain truly African as well as being Christian. Being Methodist does not solve but epitomizes this dilemma. Thomas Birch Freeman, a Wesleyan missionary from Twyford, England, introduced Methodism to Benin in 1843. Freeman’s missionary visit to the then Kingdom of Dahomey started as an ‘accidental encounter’ between the then slave-dealer King Ghezo; but it ended up by putting Benin, a small former French colony on the global map of the Wesleyan family. Subsequently, I came to Britain in 1995 to undertake my doctoral research programme which I completed three years later at the University of Cambridge. Although studying in a reputable British academic institution was one of my life’s dreams, my prime motive was to get to know British Methodism inside out, since its teachings, its doctrine, its spirit and its discipline had a great impact on my upbringing and my extended family.4 The combination of my African origins together with my initial education in French universities and my British citizenship offers me the unique privilege of claiming to be a ‘global citizen’.5 However, such a privilege dawned on me with a big sense of responsibility and accountability. Crucially, I wanted to 2 . Thabo Mbeki, Statement of Deputy President Thabo Mbeki, on Behalf of the African National Congress, on the occasion of the adoption by the Constitutional Assembly of ‘The Republic of South Africa Constitution Bill 1996’. Cape Town, 8 May. Johannesburg; Konrad Adenauer Stiftung Foundation, 1996. 3 . Benin, formerly known as Dahomey, was one of the biggest suppliers of slaves to European slave merchants. In December 1999, while European and American leaders were still arguing about whether or not they should apologise for their role in the trans-Atlantic slave trade, the then President of Benin, Mathieu Kérékou called for a historic gathering of spiritual leaders to apologise--to Africans of the Diaspora--for the legacy of slavery. 4 . My grandfather was a Local Methodist Preacher, my father was a Methodist minister; my younger brother and his wife are both ordained Methodist ministers. 5 . Besides, I have travelled extensively in numerous countries across the globe. Often, I take with me members of my congregations on what we call ‘Mission trips’ in order to see God’s creation from a global perspective, but also to experience how local people live out their faith with dignity in their difficult contexts and circumstances.