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The Class Meeting as a Means of Grace

By Wilson T. Hogue

Chapter 3 DEVELOPMENT

We have already noted how the norm of the modern class-meeting appeared in that small association of Oxford students for mutual religious improvement, which their fellow students in derision nicknamed the "Holy Club." We have also seen how the "United Societies" organized by Mr. Wesley in 1739, though unwittingly on his part, embodied the germ of the later class-meeting in still closer approximation to its ultimate form and character. Then, too, we have with no small degree of interest witnessed the birth of the class-meeting proper, and its permanent incorporation as a part of the economy of Methodism. The stages of its development from its incipient to its final form and place next require at least a passing notice.

It will readily be recalled that the first end proposed in the institution of classes in early Methodism was wholly a pecuniary one. It appears to have been thought of only as a temporary expedient for wiping out the indebtedness of the society at Bristol. It not only succeeded as an economic measure, but proved to be the very means for the mutual edification of the members composing his societies that Mr. Wesley had long been looking and praying for; and so because of both its economic and spiritual advantages he tried it elsewhere until fully satisfied of its general utility, and then made it a universal and permanent part of Methodism.

At the first there were classes without class-meetings. Each leader was required to see all members of his class once a week at the least, for such spiritual advice, reproof, comfort and exhortation as might in each case be needed, and also in order to collect from them whatever they might be willing to give for the poor. He might, however, and usually did, meet them at their homes or various places of employment for these purposes, and then later report the results of his visits and inquiries to a meeting of the ministers and stewards of the society, held for the purpose of hearing such reports from the various leaders.

Referring to this method, its defects, and how it was displaced by the regular weekly class-meeting, Mr. Wesley says:

"At first they [the leaders] visited each person at his own house, but this was soon found not so expedient. And that on many accounts: (1) It took up more time than most of the leaders had to spare. (2) Many persons lived with masters, mistresses or relations, who would not suffer them to be thus visited. (3) At the houses of those who were not so averse, they often had no opportunity of speaking to them but in company, and this did not at all answer the end proposed, of exhorting, comforting or reproving. (4) It frequently happened that one affirmed what another denied, and this could not be cleared up without seeing them together. (5) Little misunderstandings and quarrels of various kinds frequently arose among relations or neighbors, effectually to remove which it was needful to see them all face to face. Upon all these considerations it was agreed that those of each class should meet all together, and by this means a more full inquiry was made into the behavior of every person. Those who could not be visited at home, or no otherwise than in company, had the same advantage with others. Advice or reproof was given as need required, quarrels made up, misunderstandings removed, and after an hour or two spent in this labor of love they concluded with prayer and thanksgiving." ^[1]

While the original institution of Methodist classes appears to have been intended only as a temporary financial measure, the scheme succeeded in an economic way altogether too well ever to be abandoned by such a thoroughly practical man as Mr. Wesley. Accordingly the system of weekly contributions was continued, after the liquidation of the chapel debts, and, in most branches of Methodism, is in force until this day. "At first they were paid by the class leaders to the stewards for the poor. Soon the lay ministry arose under the Methodist movement, and the class-meeting became a source of their support. The 'penny a week and shilling a quarter' worked wonders, making a system of church finance never surpassed in simplicity and effectiveness." ^[2]

In the beginning Mr. Wesley divided the members of his societies into classes numbering about twelve persons each, one of whom was appointed leader. These classes were arranged, so far as was practicable, according to the residence of their respective members, so that they might meet in private houses within their respective neighborhoods. "Sometimes they were arranged for meeting at different hours, according to the employment and opportunities of the various members. They were usually composed of both men and women, but early in the history of Methodism some classes were formed of women only, and others of men only. In some instances women were made the leaders of women's classes, and sometimes of mixed classes, especially for the young. The original number of twelve was, however, soon enlarged, and sometimes from twenty to fifty or even a larger number meet in a single class. Efficiency and activity, however, are promoted by smaller classes, as it is impossible for a leader to keep a careful supervision over a very large number."

In the very nature of the case the clerical leaders in the beginning of the great Methodist movement were itinerants on a large scale. Their work kept them on the move hurriedly over wide stretches of country and into different parts of the United Kingdom. In many places they could spend but a single day or night, and in other places they could tarry but a few hours. Direct pastoral oversight of the societies was therefore impossible for them. Hence this work was assigned by Mr. Wesley to his class-leaders. By their service in watching over the souls entrusted to their care, and in conserving the labors of the chief pastors, Methodism, through its class-meetings, was developed into a system of such efficient evangelization, combined with the most thorough moral discipline, as never appeared before or since.

The next stage in the development of the class-meeting was the institution of the band-meeting as a supplementary aid to the more efficient accomplishment of its work. Like the class-meeting, the band-meeting also had its origin in Bristol. The band was a sort of class within a class. It grew out of a desire on the part of some for closer communion and more thorough heart-searching than was always possible at the meetings of the classes, and for a better opportunity to fulfill the injunction, "Confess your faults one to another, and pray one for another that ye may be healed" (James 5:16), than was provided for in the more regular prudential means of grace. Regarding this as a favorable token Mr. Wesley joined them "into smaller companies, putting the married or single men, and the married or single women, together." The chief rules of these bands or companies, are set forth by Mr. Wesley as follows:

"In order to 'confess our faults one to another,' and pray for one another that we may be healed, we intend: (1) To meet once a week at the least. (2) To come punctually at the hour appointed. (3) To begin with singing or prayer. (4) To speak each of us in order, freely and plainly, the state of our souls, with the faults we have committed in thought, or word, or deed, and the temptations we have felt since our last meeting. (5) To desire some person among us (thence called a leader) to speak his own state first, and then to ask the rest in order, as many and as searching questions as may be, concerning their state, sins and temptations."

In order the more effectually to further these ends, and also to increase in the members of these bands a sense of the divine mercies, Mr. Wesley desired all the members of the male bands to meet him together on Wednesday evenings, and likewise all the members of the female bands on Sunday evenings, for instruction, exhortation, prayer and praise; and also that one evening each quarter all the men of the male bands, a second evening all the women of the female bands, and a third evening all the men and women of all the bands, should meet him, "that they might 'eat bread,' as the ancient Christians did, 'with gladness and singleness of heart.' At these love-feasts (so we termed them, retaining the name, as well as the thing, which was in use from the beginning)," says Mr. Wesley, "our food is only a little plain cake and water. But we seldom return from them without being fed, not only with the 'meat that perisheth,' but with 'that which endureth to everlasting life.'"

Band-meetings, however, were never made obligatory in the Methodist societies through being enjoined as a rule of the Discipline, nor were they at any time general in the sense in which class-meetings were general. They were never organized in America to any such extent as they were in Europe, although they were held in a few of the cities and larger towns. At present they are practically unknown in this country. The more modern class-meeting has absorbed some of the features of the band-meetings, and has practically superseded them.

"These rules of the band-meeting throw a blaze of light upon the Methodism of that day," says Dr. Fitzgerald. "How intense was the feeling that thus found expression! How strong and absorbing the religious purpose! The great revival was at its white heat when these rules were adopted, and we need not wonder that in contact with such a spirit formalism and worldliness were swept aside as by the breath of the Lord."

Well may the Methodisms of today sing:

"Oh, for that flame of living fire,

Which shone so bright in saints of old!

Which bade their souls to heaven aspire,

Calm in distress, in danger bold.

"Where is that Spirit, Lord, which dwelt

In Abrah'm's breast, and sealed him Thine?

Which made Paul's heart with sorrow melt,

And glow with energy divine?

"That Spirit, which from age to age

Proclaimed Thy love and taught Thy ways?

Brightened Isaiah's vivid page,