Wesley’s Method Part I: Frequent Reception of Communion and the Love Feast

September 27, 2021

by Paul Caleb Roland

Perhaps the most important part of John and Charles Wesley’s Method was the frequent reception of Holy Communion. This was also a controversial aspect of their Method and earned them many pejorative nicknames, with several being veiled accusations of Catholicism. For their time, frequent reception meant weekly reception although John Wesley was known to celebrate Holy Communion several times a week. Unfortunately, this aspect of the Method is still unfollowed even within much of modern Methodism. The Tractarian Oxford Movement would help to realize this more fully in Anglicanism only a few decades after Wesley’s death, but Methodism, particularly in the United States, adapted to the sad tradition of not having enough ministers to celebrate Communion even monthly. In the Catholic Church, however, we do find daily celebration of the Eucharist and the importance of its frequent reception for a Catholic’s life in Jesus Christ needs no further introduction. But flowing from this practice of frequent Holy Communion came another type of communal worship from the Methodist tradition that holds great promise for Catholics in the Ordinariate seeking to evangelize and invite others into ecumenical unity with the Catholic Church.

John Wesley and the Methodists became celebrants of another type of worship service that bears similarity to Holy Communion – but is distinct from the Sacrament – in the form of the Love Feast, or Agape Meal. Wesley first encountered this service from the Moravians and quickly adopted it for use in Methodism where it continues to this day. Part of its rationale was to call to mind the very early Eucharists, which were celebrated within shared meals like the Passover Seder. In this manner, the Love Feast also relates to the sharing of blessed bread after the Divine Liturgy or Mass like the antidoron in the Eastern tradition and eulogia in the Western tradition, which had remained popular in medieval Catholic England.

The British and American Methodist Churches and the Moravians all have established orders for the celebration of the Love Feast, and the British Methodist Church provides guidance on how to do prepared testimonies. Anglican orders of service can also be found. It is even to be found in Pentecostal Churches, inheriting it from Methodism, where it is accompanied by the washing of feet.

The Love Feast is a great tool for evangelization because it helps establish a sense of community and is open to everyone. Because the Love Feast here is not the Holy Eucharist, it can be celebrated by laity (children are even encouraged to lead what they can) and all may partake. It is intended to be celebrated infrequently, just a few times a year, maybe at Pentecost and Thanksgiving/Christmas. It is a good opportunity for joint celebration, particularly Methodist Churches which may not know of the Catholic Church’s Ordinariates for the Anglican tradition nor have hurt feelings from their creation. As the United Methodist Church moves closer toward separation (due to internal divisions), these Love Feast services can be a means for Catholics in the Ordinariates of communicating good will and mutual awareness.

The service is flexible and has many variations, but Methodist tradition has been clear that the Love Feast is not to be confused with Holy Communion. In order to avoid confusion, the bread and liquid should be different from what is used for Holy Communion: sweet cakes (there is a Patrimonial recipe for Love Feast sweet cakes from the time of John Wesley) or a loaf of bread for food, and water, tea, or lemonade, etc. for drink. These are passed from person to person either in the sanctuary, or around a circular table (preferably, but not required). Central to the celebration of the Love Feast is the sharing of testimonies, singing, scripture reading, and prayer. These are done before, during, and after the sharing of food. A short sermon may also be delivered. After this short service, a full meal is shared in the parish hall (the Love Feast may also be celebrated in small groups and in homes, enlarging the reach of this service and its impact on building community). During the meal, however, singing (Charles Wesley’s hymn “Come, and let us sweetly join” was written for the Love Feast), and testimonies are encouraged to continue, or leaders may direct conversation topics, which may be more useful for joint/inter-denominational celebration.

The Catholic Church knows well the necessity and importance of frequent celebration and reception of Holy Communion for Catholics living in fellowship with Jesus Christ. In the spirit of Wesley’s Method, let the Love Feast be a means of evangelization and community building within our parishes and with all our separated brethren in the Mystical Body of Christ.

Paul Caleb Roland is an Ordinariate Catholic who writes from Oklahoma.