Rediscovering the works of John Wesley, in Spanish

Key points:

• This year marks the 25^th anniversary of a special Bristol consultation focused on “Las Obras de Juan Wesley,” the Spanish translation of John Wesley’s works.
• Scholars are celebrating that milestone by publishing an upcoming volume of selected writings.
• The 14 volumes of “Las Obras” are fully digitized and available for free download.

Twenty-five years ago, pastors, theologians and scholars from around the world gathered in Bristol, England, to celebrate the impact and significance of “Las Obras de Juan Wesley” — the Spanish translation of Wesley’s famous works.

They spent time worshipping, sharing and interpreting Wesleyan teachings in ways that connect with the Hispanic/Latino world.

That event marked a critical turning point for Spanish-speaking United Methodists and other Wesleyan heirs.

“Never before had there been such a broad, international gathering of people focused on the Spanish works of Wesley,” said the Rev. Daniel Flores, senior librarian and associate professor of Wesleyan Studies at Gordon-Conwell Theological Seminary. At the request of S.T. Kimbrough Jr., Flores organized the event, which included members of the British Methodist Church as well as English, Spanish and Portuguese speakers from around the world.

To celebrate the Bristol anniversary and rekindle interest in “Las Obras,” Flores is publishing a bilingual selection of the conference papers, expected in 2027. He hopes the book has broad appeal, from academics and practitioners in the Wesleyan tradition across denominations, to “anyone that loves John Wesley,” he said.

Many languages, one spirit

Prior to the translation of “Las Obras,” there were few Wesley resources available in Spanish. The Rev. Primitivo Rodríguez, a Mexican pastor, first translated some of Wesley’s sermons in 1892. According to the scholar John C. English, Wesley himself learned Spanish in 1736 in his quest to connect with the Spanish-speaking Jewish population in Savannah, Georgia.

“Las Obras,” first published in 1998, opened up the world of Wesley to a region hungry for spiritual revival.

The Rev. Justo L. González — a biblical scholar, theologian and retired United Methodist pastor — was asked to be the general editor. A small group first determined which of Wesley’s copious works should be included. González then mobilized a team of translators that worked for three years. Ultimately, they filled 14 volumes with material deemed to have the greatest impact and relevance, and which could also challenge and enlighten.

González’ 1991 book “En Nuestra Propia Lengua,” which means “In Our Own Language,” gave the consultation its title. He said having the words of Wesley in one’s own language brings people called Methodist into communion with one another and affirms their one-ness. “There is no holy language in Christianity,” he said. “The first translator of the Gospel is the Holy Spirit.”

The power of place

The Rev. Thelma Herrera Flores, an ordained deacon and scholar who helped plan the consultation with husband Daniel Flores, said the event represented a coming together of the broader Methodist family, not just United Methodists.

“The divisions in our church, of language, race, ethnicity or anything else, are far less important than what unites us as Wesleyan believers,” she said.

The experience included visits to historical Wesleyan sites and other places that touched participants deeply. A slave trade exhibit at Bristol port, for example, evoked intense emotions in those present, including Spanish-speaking participants from Equatorial Guinea.

“For them to say, ‘Those were my ancestors …,’ it brought tears to all of us,” Flores said. “We were one people at that point.”

The late Elbert Wethington, founder of the Wesley Heritage Foundation, attended the event and wrote that “After being deprived of Wesley’s works for more than 250 years, this gathering … confirmed the urgent need among Hispanics for ‘Wesley himself’ in their mother tongue.”

Returning to the public square

The Rev. Lydia Muñoz, until recently the executive director of The United Methodist Church’s El Plan for Hispanic/Latine Ministry, was one of the leaders of another Spanish-language-focused gathering: The 2024 Juan and Carlos Wesley pilgrimage. Participants reflected on what it means to be called “Metodista,” and explored the connections between Wesleyan theology and liberation theology.

Muñoz recalled a powerful moment, walking through Oxford, where Methodists used to sing hymns to prisoners preparing to be hanged.

“Methodists have always been in the public square, witnessing,” she said. “John (Wesley) preached to the people as they were coming out of the coal mines, and offered them communion. I think public witness ignites those young people who are in the streets now calling for change. That’s our heritage.”

For Latinos in particular, Muñoz said, “having ‘Las Obras’ en español is a way of feeling at home and that you’re a part of this movement.”

A new challenge

Daniel Flores said the publication of “Las Obras” in 1998, and the 2001 consultation were both aimed at supporting Latino and Hispanic pastors and congregations. But the dissolution of the Rio Grande Conference and the reduction of Spanish-speaking conference staff have lulled church members into thinking that assimilation will meet all the needs of Latino and Hispanic Methodists.

“On the contrary,” he said, “there has never been a greater need to teach holiness of heart and life in Spanish.”

According to the Wesley Heritage Foundation, there are more than 117 million Protestant Christians in the Spanish-speaking world, but only 1% of available Christian resources are translated into Spanish.

Will Faircloth, the foundation’s executive director, said shared Wesleyan heritage provides a powerful toolkit for daily pastoral ministry that can revitalize new and existing congregations in a more deeply grounded Wesleyan spirituality. The foundation offers resources and training for those seeking to reengage with Wesley on a deeper level.

Faircloth said providing Wesley’s works in Spanish is critical, but the Spanish-speaking world also has something to share with the broader Wesleyan community.

“Latino Protestants are enthusiastic, they are countercultural and they eat this up,” said Faircloth, who lived and worked in Costa Rica for 16 years. He added that young Latinos need to be at the table to break old assumptions about how to reach the Latino community — not all of whom speak Spanish.

Daniel and Thelma Flores believe a return to Wesley, in any language and setting, can help churches experience a sense of renewal today and every day. Quoting the late historian the Rev. Charles “Chuck” Yrigoyen, they said, “We don’t need to go back to Wesley. We need to catch up to him.”

Ervin is director of engagement for the Northern Virginia District.