Listening to the Saints: John and Charles Wesley (original) (raw)
Related papers
Christ alone for salvation' : the role of Christ and His work in John Wesley's theology
2017
The University of Manchester Isaac Hopper Degree of Doctor of Philosophy 'Christ Alone for Salvation': The Role of Christ and His Work in John Wesley's Theology 2017 This thesis is a study of the relationship between John Wesley's Christology and his broader theology. No specific effort has yet been made to assess whether or not a meaningful change to Wesley's Christology ever occurred, or to what extent Wesley's Christology shaped his broader theology. The purpose of this study is to fill this gap by first demonstrating that a change to Wesley's Christology did occur and describing the implications of this shift for his broader theology and, second, by evaluating to what degree Wesley's broader theology arose out of, or was shaped by, his Christology. Chapter one describes Wesley's inherited theology, which he received from his family and faith tradition, in order to provide a foundation from which to examine changes to his Christology. Chapter two then demonstrates that a change to Wesley's Christology did occur around his 1738 'evangelical conversion', and describes the implications of this shift for Wesley's evangelical theology. John Wesley identified the core doctrines of the early Methodists as repentance, faith, and holiness. Following Wesley's lead, this study examines three correlating areas of focus as representative of these core Methodist doctrines, in order to describe the relationship between these doctrines and Wesley's Christology. Chapter three, 'Christ and Humanity' examines Wesley's doctrine of humanity, including his understanding of the image of God, original sin, and the nature of salvation as restoration of the divine image. This chapter lays out Wesley's understanding of the need for human repentance. Chapter four, 'Christ Working for Us' examines those doctrines most closely tied to justification as an orienting concern. This includes Wesley's understanding of grace, the stages of faith, repentance itself, works meet for repentance, Christ's imputed righteousness, and adoption. Finally, chapter five, 'Christ Working in Us' examines those doctrines most closely linked to sanctification as an orienting concern. This includes the doctrine of the new birth, freedom from sin, assurance, and Christian perfection. By identifying the changes that occurred to Wesley's Christology and evaluating the relationship between his Christology and other core doctrines, this thesis will contribute to the growing body of research into the theological foundations of Methodism and the life and thought of the Rev. John Wesley.
John Wesley as a theologian: an introduction
2015
The twentieth century saw a revival of interest in John Wesley as a theologian, but whereas the standard treatments of his theology have arranged his thought in the customary shape of Systematic Theologies, this article takes the shape of Wesley’s theology from the way he arranged and prioritized his doctrines pastorally in his Standard Sermons. This demonstrates that he began with the evangelical doctrine of the Reformation on Justification and the Atonement (focusing on Christ), understood regeneration and assurance in relation to the Holy Spirit, and saw the sovereign grace of God the Father as extending to ‘all his works’. The underlying structure is Trinitarian. His much misunderstood doctrine of ‘perfection’ was inherited from the Fathers and was his most creative contribution to Evangelical theology, but needs further development and clarification. 254 • EQ Thomas A. Noble sectarianism. It needs to be developed in a fully Trinitarian way so that the living experience of ‘real...
The Asbury Journal, 2011
Post-Alders gate Weslry: Towards an Understanding of who is '~ child if God" Abstract .-\ldersgate is highlighted from the angle of its significance on Wesley's theological thinking and subsequent ministry, rather than from an emphasis on his point of conversion. The Post-Aldersgate \'Vesley developed a soteriological understanding that identified a "child of God" with distinct qualifications, namely justification by faith, the experience of grace, and the indwelling Spirit. A theology of conversion also emerges with definitive markers that constitute a new standing from non-Christian to Christian. Shifts in Wesley's theological understanding of Christian faith are evaluated. Justification by faith remained a strict soteriological principle in the mind of the mature Wesley. As well, the experience of grace continued to be upheld as producing distinguishing marks in a "child of God." Accordingly a Christian's new filial relationship with God provi.des a newly found selfunderstanding. Altogether, the Post-Aldersgate \'{Tesley developed an understanding of Christian faith that portrays how he certified a "child of God."
Nothing Stands Alone: The Means of Grace and Mission in John Wesley's Theology
Nothing Stands Alone: The Means of Grace and Mission in John Wesley's Theology, 2019
My research seeks to demonstrate how an understanding of the means of grace in Wesleyan theology serves as a theological methodology to engage in mission with diaspora Christians. Whereas ideological and policy changes enacted by the Government of Canada since 1971 indirectly created the opportunity for a new era of diaspora mission, 1 established churches have not deeply embraced the potential for partnership with the growing Christian diaspora populations migrating here. 2 Howard Snyder characterised Wesley's theology as a theology of mission. 3 My research focused on Wesley's methodology to nurture mission. 4 Wesley believed the practice of the means of grace, as works of piety and works of mercy, formed Methodists to fulfil their mission to reform the nation, especially the Church, and to spread scriptural holiness across the land, 5 for these comprised "the entire, connected system of Christianity." 6 This paper is based upon chapter four of my thesis, which is a critique of the interpretations of Wesley's theology and usage of the means of grace. 7 The substantive interpretations situate the means of grace within Wesley's soteriology. 8 This claim is not refuted. However, I consider how Wesley's conception of the means of grace equipped Methodists for their mission. Wesley's theology of the means of grace extends beyond their locus within the ordo salutis, to Wesley's expansive missiological aim, and therefore informs ecclesiology. Nothing stands alone in the role that the means of grace played in Wesley's theology of mission.
Other than John Wesley’s description of William Wilberforce in 1791 as Athanasius contra mundum and his use of the same Latin phrase in his 1775 sermon On the Trinity, there is little discussion of Athanasius on the part of the founder of Methodism. However, the Orthodox tradition to which Athanasius is so central a figure had an important shaping influence on Wesley’s theology and there are strong soteriological resonances between Athanasius and Wesley, some of which will be elucidated in this paper. The Methodist ecumenist Albert C. Outler was one of the first, in the 1960s, to alert modern Wesleyans to the need to examine closely their founder’s heavy indebtedness to the Ante-Nicene and Nicene Fathers, especially in his doctrine of Christian perfection. More recently, Kenneth J. Collins has disputed the strong connection between Wesley’s theology and Orthodox theology and has argued that those who accept Outler’s argument have overlooked the significance for Wesley of his own Anglican tradition, in particular the ‘holy living’ tradition of William Law and Jeremy Taylor. This article will survey recent discussion of this issue among Wesley scholars, caution against too great a dogmatism on the question, and argue that Wesley’s practical theology was essentially eclectic.
Theology worked out from and for Life: Wesley’s “Practical Christianity”
2007
1. Why did Wesley not opt for a respectable and cal m cademic life? Although Wesley oscillated between a contemplative life and an acti ve life, the latter characterized his existence. He and his brother were threatened by an int ernal and individualistic mystic but, after being advised by “a serious man”, he chose fo r a “social religion”, “the only religion the Bible knows”. Since then they understood that f aith can be “a comprehensive practice” and theology is better as “practical Christia nity”. The Wesleyan spirituality is essentially modern, and “life” is active life ( vita activa). It was the existential uneasiness that led him to a situation that could not be purely sat isfied neither by the academic life nor the contemplative life. Faith becomes a vital strug gle. It was not a question of intellectual dissatisfaction for him. According to Wesley, the i ssue touches the practical life, the concrete life, the life that needs to be transformed. This was a concern that went ag...
Wesley and Methodist Studies, volumes 1 to 15/2
Wesley and Methodist Studies
Wesley and Methodist Studies (WMS) publishes peer-reviewed essays that examine the life and work of John and Charles Wesley, their contemporaries (proponents or opponents) in the eighteenth-century Evangelical Revival, their historical and theological antecedents, their successors in the Wesleyan tradition, and studies of the Wesleyan and Evangelical traditions today. Its primary historical scope is the eighteenth century to the present; however, WMS will publish essays that explore the historical and theological antecedents of the Wesleys (including work on Samuel and Susanna Wesley), Methodism, and the Evangelical Revival. WMS has a dual and broad focus on both history and theology. Its aim is to present significant scholarly contributions that shed light on historical and theological understandings of Methodism broadly conceived. Essays within the thematic scope of WMS from the disciplinary perspectives of literature, philosophy, education and cognate disciplines are welcome. WMS is a collaborative project of the Manchester Wesley Research Centre and The Oxford Centre for Methodism and Church History, Oxford Brookes University and is published biannually by Penn State University Press.
Mountain View College Publications, 2021
Soteriology is a diverse study, if not controversial, in Christian thought. Although some distinctions are as old as Christianity, the vast majority believe that Jesus’ life, crucifixion, burial, and resurrection made the redemption possible. Yet, John Calvin sees justification and sanctification as two elements of connection between the believer and Christ, which presuppose that one is fully achieved and the other is incomplete. The basis of his ordo salutis (Order of Salvation) is congruent with the nature and condition of God’s decree and absolute sovereignty. Contrastively, Wesley expressed called it via salutis (Way of Salvation) that he emphasized in his sermons. Via Salutis distinctively describes the nature and condition of salvation that elaborates justification and sanctification more in the account of God’s love in restoring the image of God. The study used comparative and theological approaches in determining the respective views of Calvin and Wesley about salvation. Ordo salutis is discussed through five points of Calvinism known as TULIP while Via Salutis is described through the lenses of Wesleyan’s perspective known as ACURA. The study concluded that Wesley’s via salutis is more theologically accurate and correct than that of Calvin’s ordo salutis. But, Calvin’s paradigm is more comprehensive because it clarifies that the motif of salvation from beginning to end is still the same. In Calvin’s ordo, one will not be saved unless he or she is called and be elected. It is significant to remember that it is not about repentance and faith that the person will be saved. Rather, it is about God’s favour in bestowing His grace and decree through predestination that one is elected. This is a huge contrast to Wesley’s via that states once a person believes, he or she will be momentously justified and sanctified and at the same time will be adopted as His children who are still having a will to lean on the saving state or not and who are still in the process of living a sanctified life. The theological implications of the study are the following: a therapeutic predestination since it is governed by love; a compassionate grace since, both are forensic and dynamic kind of grace; prescriptive atonement in a sense that God bestows it to those who repented; and lastly, a wilful freedom since God gives a will that enables men to possibly reject His calling. Given the thorough analytical review, it is evident that the theological framework of the Seventh-day Adventist Church has been in line with John Wesley’s, than that of John Calvin’s. The Adventist belief of salvation has overlying paradigms with Wesley’s via salutis, than that ordo salutis of John Calvin. The Adventist soteriological paradigm was influenced by Jacobus Arminius and John Wesley; and was filtered through Ellen G. White.