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Outward Sign and Inward Grace : The Place of Sacraments in Wesleyan Spirituality
A book intended for Christians who stand in the Wesleyan / holiness tradition. A fresh look at the sacraments, and an exploration of their implications for spiritual formation.
304 pages, Paperback
Published January 1, 1991
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May 3, 2026
SPOILERS AHEAD
Joshua Pearsall
WO 110
Book Review: Outward sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality by Robert L. Staples.
Staples addresses the discussion of sacramentology within Wesleyan thought, more specifically within Wesleyan Spiritual Tradition going beyond mere Methodism but not as broadly as all views found in the holiness movement which did depart from Wesley's own views in some ways (Staples 13). The sacrament are, in this view, a prescription not a mere description (ibid 14), and in a proper understanding we see the proper understanding of the sacrament not as a pathway to dead spiritual life or "spirit versus structure," but rather as "spirit via structure" (ibid 287). The supposed Wesleyan dilemma (ibid 21) is answered by a study of our Wesleyan roots, and in the important call for a return to those roots.
This book serves the important purpose of defining Wesleyan sacraments, not merely as signs but, “an outward sign of an inward grace, and a means whereby we receive the same (Staples 21).” This is especially relevant in a time where many Methodists have taken a memorial view of the sacraments, as a result of the development of American holiness traditions and their focus on inward experience (ibid 22). This put forth the supposed dilemma of “spirit versus” and a concern of formalism which would stifle the work of the Holy Spirit in our lives, “quenching the Spirit,” as many say today. A tension that he argues arose within Wesley's own theology and the battle of what Ernst Troeltsch argued were two models of the Church, “church-type,” and, “sect-type” Christianity (ibid 28)--but as Frank Baker points out both models lived in the theology and practice of Wesley not one or the other, and as Staples notes was a tension absent from his Eucharistic theology (ibid 30). This reaction though opens the door for another problem of raising these spiritual experiences above things like the sacraments as happened with some groups, or as happened in the holiness movement the use of the sacraments and liturgy but without the theological significance of them (ibid 22, see also 32-3), especially by the influence of radical reformation groups on the holiness movement (ibid 161-2).
This raises the question then of Baptism, does Wesley hold both these together in the other sacrament? Some have argued yes, but Staples aptly points out there is only an issue if Wesley held two different views of the time regeneration happened, but Wesley held a dynamic view stating it could happen at various stages (ibid 31). Wesley did hold to Baptismal regeneration, but because of his dynamic view of the time of regeneration this caused far less tension than many have proposed through the years.
This work does more than simply resolve the dilemma though as it both traces the historical roots of Wesleyan Spiritual sacramentology. Outlining the doctrine around both Baptism and the Eucharist in a positive vision, addressing errors that have crept in and explaining the historic teaching alongside its influences. What Staples lays out for the Wesleyan movements is a reminder that we hold to a high sacramentology, first showing us Baptism is: bearing the mark of Christ as His people, dying His death burying the old self, living His life as a new creation, receiving the Holy Spirit and being born anew, and becoming a covenant member of the Body of Christ meant for believers and their children (ibid 122-155, 167-8). Second, showing us the Eucharist is a sanctifying sacrament where Christ is spiritually and truly present by His “living presence”, not just Christ but the entire Trinity (ibid 226-7). On our side of the Eucharist we give thanksgiving to the Father in a festive celebration not a mournful event as the medieval era had made it, a commemoration or remembrance of the sacrifice to bring us hope in God as our only savior, a sacrifice of ourselves (Rom 6.13; 12.1; 1 Pt 2.5; Heb 13.15-6), fellowship with God and the faithful, and in it we find a foretaste of the eternal kingdom (Stapleton 228-243).
Amidst a discussion of various practical concerns, such as who can partake in the Lord’s supper, there is the discussion of how we actually practice the Sacraments that must be touched. As James White notes the practice should be grounded in, “pastoral, theological, and historical,” norms. Historical as in grounded in the practice of Christians over the past 2,000 years, theological as in grounded in “sacramental action [that] must “reflection Christian faith,” such as the baptising of infants and recognising God’s acts. Lastly pastoral as in, "sacramental practice must fit the needs of actual people in a specific time and place,” this sacrament is for God’s people, it is a symbol attached to a specific sign for a specific people (ibid 266-7).
In total this book is both an education, and correction, on the sacramentology of historic Wesleyan Spiritual tradition. It acts as both doctrinal formation and correction, a stern yet charitable call to reinstitute this sacramentology, and a lengthy discussion on what this then practically looks like. It is not merely a discussion of doctrine, but also of practice, and the various levels of discussion that can be had in light of all this.
Joshua Pearsall
WO 110
Book Review: Outward sign and Inward Grace: The Place of Sacraments in Wesleyan Spirituality by Robert L. Staples.
Staples addresses the discussion of sacramentology within Wesleyan thought, more specifically within Wesleyan Spiritual Tradition going beyond mere Methodism but not as broadly as all views found in the holiness movement which did depart from Wesley's own views in some ways (Staples 13). The sacrament are, in this view, a prescription not a mere description (ibid 14), and in a proper understanding we see the proper understanding of the sacrament not as a pathway to dead spiritual life or "spirit versus structure," but rather as "spirit via structure" (ibid 287). The supposed Wesleyan dilemma (ibid 21) is answered by a study of our Wesleyan roots, and in the important call for a return to those roots.
This book serves the important purpose of defining Wesleyan sacraments, not merely as signs but, “an outward sign of an inward grace, and a means whereby we receive the same (Staples 21).” This is especially relevant in a time where many Methodists have taken a memorial view of the sacraments, as a result of the development of American holiness traditions and their focus on inward experience (ibid 22). This put forth the supposed dilemma of “spirit versus” and a concern of formalism which would stifle the work of the Holy Spirit in our lives, “quenching the Spirit,” as many say today. A tension that he argues arose within Wesley's own theology and the battle of what Ernst Troeltsch argued were two models of the Church, “church-type,” and, “sect-type” Christianity (ibid 28)--but as Frank Baker points out both models lived in the theology and practice of Wesley not one or the other, and as Staples notes was a tension absent from his Eucharistic theology (ibid 30). This reaction though opens the door for another problem of raising these spiritual experiences above things like the sacraments as happened with some groups, or as happened in the holiness movement the use of the sacraments and liturgy but without the theological significance of them (ibid 22, see also 32-3), especially by the influence of radical reformation groups on the holiness movement (ibid 161-2).
This raises the question then of Baptism, does Wesley hold both these together in the other sacrament? Some have argued yes, but Staples aptly points out there is only an issue if Wesley held two different views of the time regeneration happened, but Wesley held a dynamic view stating it could happen at various stages (ibid 31). Wesley did hold to Baptismal regeneration, but because of his dynamic view of the time of regeneration this caused far less tension than many have proposed through the years.
This work does more than simply resolve the dilemma though as it both traces the historical roots of Wesleyan Spiritual sacramentology. Outlining the doctrine around both Baptism and the Eucharist in a positive vision, addressing errors that have crept in and explaining the historic teaching alongside its influences. What Staples lays out for the Wesleyan movements is a reminder that we hold to a high sacramentology, first showing us Baptism is: bearing the mark of Christ as His people, dying His death burying the old self, living His life as a new creation, receiving the Holy Spirit and being born anew, and becoming a covenant member of the Body of Christ meant for believers and their children (ibid 122-155, 167-8). Second, showing us the Eucharist is a sanctifying sacrament where Christ is spiritually and truly present by His “living presence”, not just Christ but the entire Trinity (ibid 226-7). On our side of the Eucharist we give thanksgiving to the Father in a festive celebration not a mournful event as the medieval era had made it, a commemoration or remembrance of the sacrifice to bring us hope in God as our only savior, a sacrifice of ourselves (Rom 6.13; 12.1; 1 Pt 2.5; Heb 13.15-6), fellowship with God and the faithful, and in it we find a foretaste of the eternal kingdom (Stapleton 228-243).
Amidst a discussion of various practical concerns, such as who can partake in the Lord’s supper, there is the discussion of how we actually practice the Sacraments that must be touched. As James White notes the practice should be grounded in, “pastoral, theological, and historical,” norms. Historical as in grounded in the practice of Christians over the past 2,000 years, theological as in grounded in “sacramental action [that] must “reflection Christian faith,” such as the baptising of infants and recognising God’s acts. Lastly pastoral as in, "sacramental practice must fit the needs of actual people in a specific time and place,” this sacrament is for God’s people, it is a symbol attached to a specific sign for a specific people (ibid 266-7).
In total this book is both an education, and correction, on the sacramentology of historic Wesleyan Spiritual tradition. It acts as both doctrinal formation and correction, a stern yet charitable call to reinstitute this sacramentology, and a lengthy discussion on what this then practically looks like. It is not merely a discussion of doctrine, but also of practice, and the various levels of discussion that can be had in light of all this.
March 24, 2024
Not bad! Enjoyed the history and theology of the sacraments. Staples gets into the history very well. I wish there was more diverse application of the sacraments, but I enjoyed the practical suggestions at the end as well. Very informative. And very practical for Wesleyan ministers.
January 19, 2019
This book is not a casual read, but a great scholarly look at the sacraments from a Weslyan perspective. Other denominations are also covered and given proper care.
August 30, 2014
This important work by Nazarene theologian Rob Staples is probably the most developed statement the Church of the Nazarene has concerning the sacraments of baptism and communion in the Wesleyan tradition.
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