The word “politics” is derived from the Greek word politiká, which means “affairs of the cities”, and is based on the word polis, meaning “city” or “city-state”. The main idea is about governance, organisation and the affairs of communities and societies. Enter John Wesley proclaiming, “The Gospel of Christ knows of no religion, but social; no holiness but social holiness.” I pray that readers here will include this Wesleyan norm for cross-border missions in increasingly urbanised fields.
Humanity began when God “planted a garden in Eden, in the east, and there he put the man whom he had formed” (Genesis 2:8), but culminates in “the holy city, new Jerusalem, coming down out of heaven from God” (Revelation 21:2). In between Eden and the new Jerusalem, the Bible is peppered with man-made cities, full of shortcomings. In John Wesley’s Explanatory Notes upon the Old Testament, he commented on the first city built by Cain, providing some perspective towards politics and mission while highlighting implications of this early urbanisation, which is eerily similar to his and even our contemporary experience:
1. Beginnings of civilisation
In Genesis 4:17, Cain built a city and named it after his son Enoch.
Wesley notes that this establishes “the first human cultural institutions: urbanisation, pastoral agriculture, music and metallurgy”. Humanity seemed to flourish despite his earlier actions (the murder of Abel) and Cain’s subsequent banishment from Eden.
2. Human industry and culture
The descendants of Cain, particularly Jabal, Jubal, and Tubal-Cain (Genesis 4:20-22), are credited with significant contributions to early human culture, such as livestock herding, music and metalworking. Wesley sees these developments as evidence of human creativity and industry. He acknowledges these abilities as gifts from God, even though they are being used by a lineage marked by sin.
Cities during John Wesley’s time were plagued with social and moral issues. Wesley’s holistic ministry addressed many of these issues through spiritual guidance and practical interventions. For example, working tirelessly to bring about social reform and improve the lives of the coal miners in Bristol, he sought to address both the spiritual and physical well-being of the people he served—not for popularity, but increasing longevity—fostering a sense of community, all of which he believed were essential for individuals to pursue and attain Christian perfection.
Sadly, Wesley and the people called Methodists came under fierce criticism from the bishop of Exeter, George Lavington, who must have felt like herding cats when he thought of John Wesley. Since “The Georgian Church of England prided itself on its rationality, its moderation, its staid and decorous worship,” he attacked the Methodists with countless sermons and pamphlets for their “enthusiasm and manifestations: ecstatic visions, raptures, and mortifications, wailing, and convulsions.”1 The philosopher and historian Elie Halévy, on the contrary, recognised the Methodist movement during John Wesley’s time as an antidote, potentially sparing England from undergoing a revolution similar to the French Revolution. In his work, The Halévy Thesis—A Working Hypothesis? English Revivalism: Antidote for Revolution and Radicalism 1789-1815, Halévy proposed the idea that Methodism in the 18th century played a crucial role in addressing social grievances and providing a moral and spiritual outlet for the working classes, which in turn helped to mitigate revolutionary fervour in British society.
Halévy argued that the Methodist movement promoted social cohesion and moral discipline, offering a sense of community and purpose that potentially diverted energies that might have otherwise been directed towards divisive and destructive revolutionary activities. This, he suggested, helped stabilise English society during a period of significant social and economic changes that could have led to unrest and rebellion.
Our social principles in The Book of Discipline (BOD) have captured the Wesleyan norms for cross-border missions. In the section The Sphere of Politics (BOD ¶86.3) is a clarion call to building a world community. The wisdom and insight of those who wrote the social principles serves to guide our missionary service in the context of cities. The Methodist Missions Society (MMS) now has ministries in seven countries, many being Creative Access Nations (CANs), where traditional missionary activities are intentionally targeted by local governments. The situation calls for innovative yet culturally relevant methods of discipleship and spiritual formation. Even under systemic opposition, we still see churches planted, communities helped and nations uplifted. Glory to God!
By supporting faith communities strategically positioned in urban centres to usher the gospel holistically, we are asking God to fill the cities that we serve in with his presence, offering community of the triune God to all. As the first homegrown denomination-based missionary-sending agency in Singapore, may we “affirm our historic concern for the world which belongs to God and strive for all persons and peoples to enjoy full and equal membership in a truly world community”, even amid divisive and destructive activities, in the Wesleyan spirit!
1 Colin M. Haydon, “Bishop George Lavington of Exeter and The Enthusiasm of Methodists and Papists Compar’d,” Southern History 37 (2015): 62.
Rev Erick Tan is the Director of the Centre for Missions Analysis, Reconstruction, and Development, Methodist Missions Society.