Week Four: How Do We STAY Saved? What May We Reasonably Believe to Be God's Design in Raising up the Preachers Called Methodists?
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Experimental Union and Communion with Christ
Experiential Union ARTHUR W. PINK (1886-1952) EXPERIENTIAL UNION Contents 1. Oneness in Heart with God ...................................................................................... 3 2. The Nature and Character of Our Union ............................................................... 8 3. The Maintenance of Our Union ............................................................................ 14 4. God’s Present Relationship to Us .......................................................................... 20 5. Our Backsliding ........................................................................................................ 25 First, “Remember from whence thou art fallen.” ................................................. 28 Second, “and repent.” ............................................................................................. 28 Third, “And do the first works.” ........................................................................... 29 6. The Restoration to Fellowship with Christ .......................................................... 31 © Copyright 1999 Chapel Library: annotation and compilation. Printed in the USA. All Scripture quotations are from the King James Version. Chapel Library does not necessarily agree with all the doctrinal positions of the authors it publishes. Permission is expressly granted to reproduce this material by any means, provided 1) you do not charge beyond a nominal sum for cost of duplication, and 2) this copyright notice and all the text on this page are included. Chapel -
The Future of Evangelicals in Mission: Will We Regain the Kingdom Vision of Our Forefathers in the Faith? Ralph D
1 From (Frontiers in Mission, 327-43) The Future of Evangelicals in Mission: Will We Regain the Kingdom Vision of Our Forefathers in the Faith? Ralph D. Winter, W1489C.14, 3/9/08 A flood of light on the future of the Evangelical movement and its mission vision can be deduced by looking closely at its roots. Evangelicals happen to have a rich heritage of faith and works, extensively forgotten, that can once again inspire and instruct us as we seek to bring a complete gospel to every tribe and tongue. Evangelicals? Who Are They? The word evangelical in the Catholic tradition refers to those people who take the four Evangelical gospels very seriously—specifically, members of Catholic orders. Later, in the Protestant tradition, the word evangelical came to refer to a political party where the evangelici, adhering to the authority of the Bible, were opposed to the pontifici who supported the authority of the Pope. However, at the time of the Reformation other things were going on besides tension between two parties. There were the Anabaptists and later on Pietists and still later a still different kind of “Evangelical,” namely Quakers, and eventually, the Methodists, who became a global force. As a broad generalization, all of these additional “third force” movements came to understand the word Evangelical to mean more than correct belief. The word began to refer to those individuals who had had a personal “evangelical experience,” by which was meant something real had happened in a person’s heart and life not just purely mental assent to a prescribed intellectual creed. -
Law and Gospel Article
RENDER UNTO RAWLS: LAW, GOSPEL, AND THE EVANGELICAL FALLACY Wayne R. Barnes∗ I. INTRODUCTION Many explicitly Christian voices inject themselves frequently and regularly into the current public policy and political discourse. Though not all, many of these Christian arguments proceed in something like the following manner. X is condemned (or required) by God, as revealed in the Bible. Therefore, the explicitly-required “Christian position” on X is for the law to prohibit or limit the activity (or require it), in accordance with the advocate’s interpretation of biblical ethical standards. To be clear, I mean to discuss only those scenarios where a Christian publicly identifies a position as being mandated by Christian morality or values --- i.e., where the public is given a message that some law or public policy is needed in order to comply with the Christian scriptures or God’s will. That is, in short, this article is about explicit political communications to the public in overt religious language of what Christianity supposedly requires for law and policy. As will be seen, these voices come quite famously from the Christian Religious Right, but they come from the Religious Left as well. Political philosophers (most famously John Rawls) have posited that pluralism and principles of liberal democracy strongly counsel against resort to such religious views in support of or against any law or public policy.1 That is, in opposition to this overt religious advocacy in the political realm (though, it should be noted, not necessarily taking a substantive position on the issues, per se) is the position of Rawlsian political liberalism, which states generally that, all things being equal, such inaccessible religious arguments should not be made, but rather arguments should only be made by resort to “public reason” which all find to be accessible.2 Christian political voices counter that this results in an intolerable stifling of their voice, of requiring that they “bracket” ∗ Professor, Texas Wesleyan University School of Law. -
Total Depravity
TULIP: A FREE GRACE PERSPECTIVE PART 1: TOTAL DEPRAVITY ANTHONY B. BADGER Associate Professor of Bible and Theology Grace Evangelical School of Theology Lancaster, Pennsylvania I. INTRODUCTION The evolution of doctrine due to continued hybridization has pro- duced a myriad of theological persuasions. The only way to purify our- selves from the possible defects of such “theological genetics” is, first, to recognize that we have them and then, as much as possible, to set them aside and disassociate ourselves from the systems which have come to dominate our thinking. In other words, we should simply strive for truth and an objective understanding of biblical teaching. This series of articles is intended to do just that. We will carefully consider the truth claims of both Calvinists and Arminians and arrive at some conclusions that may not suit either.1 Our purpose here is not to defend a system, but to understand the truth. The conflicting “isms” in this study (Calvinism and Arminianism) are often considered “sacred cows” and, as a result, seem to be solidified and in need of defense. They have become impediments in the search for truth and “barriers to learn- ing.” Perhaps the emphatic dogmatism and defense of the paradoxical views of Calvinism and Arminianism have impeded the theological search for truth much more than we realize. Bauman reflects, I doubt that theology, as God sees it, entails unresolvable paradox. That is another way of saying that any theology that sees it [paradox] or includes it is mistaken. If God does not see theological endeavor as innately or irremediably paradoxical, 1 For this reason the author declines to be called a Calvinist, a moderate Calvinist, an Arminian, an Augustinian, a Thomist, a Pelagian, or a Semi- Pelagian. -
Understanding Baptism
UNDERSTANDING BAPTISM At some point in your journey with Embrace Church you may have a question about baptism. Our hope here is to answer some of those questions and convey how we understand and practice baptism as a United Methodist Church. We recognize that a number of people who engage with Embrace Church may come from various faith backgrounds or denominations, thus spurring a number of good questions around baptism. A Wesleyan Understanding of Baptism………….Page 2 Infant Baptism……………………………………….Page 2 Beyond Baptism, The Role of Confirmation…….Page 3 Frequently Asked Questions……………………...Page 4 Vows of the Baptismal Covenant…………………Page 7 Further Resources…………………………………..Page 7 2 A WESLEYAN UNDERSTANDING OF BAPTISM As United Methodists, our primary understanding of the act of baptism is that of a “sacrament”, simply meaning an act where God uses a common element (in this case, water) as a means of offering his divine grace. In this sacred act God bestows upon a baptized person the presence of the Holy Spirit, marks them with an identifying seal as God’s own, and implants in their heart his inheritance as a son or daughter of God. We also believe baptism to be God’s sign of initiating us into his new covenant that was first established through the life, death and resurrection of Jesus Christ. This word “covenant” is a Biblical term that describes God’s initiative in choosing us to be his people with a special mission in the world, and our response in a life of faithfulness. We understand the baptismal covenant in light of Jesus’ baptism where God said, “This is my son.” And while Jesus’ relation to God as Son is unique, for Christians, baptism means that God has also chosen us as sons and daughters and knows us intimately as a parent. -
Wesleys Trinitarian Ordo Salutis
JOURNAL A Quarterly for Church Renewal VOLUME 14 . NUMBER 4 . 2005 Wesleys Trinitarian Ordo Salutis Corrie M. Aukema Cieslukowski Elmer M. Colyer INTRODUCTION .If)ne of the curious facts evident to anyone who spends ~ even a brief amount of time examining the secondary lit erature on John Wesley (the founder of Methodism) and his theology is how little has been written on Wesley's doctrine of the Trinity, save for a spate of recent articles.} Indeed, there is scant discussion of the Trinity in many books devoted to Wes ley's theology. This dearth of attention to the Trinity is especially clear in the area of Wesley's soteriology, his understanding of the ordo salutis (order of salvation). A classic example of this is The Scripture Way of Salvation: The Heart of John Wesley's Theology, a significant work by one of the premier contemporary experts on Wesley's theology.2 There is no chapter, and not even a subsection of a chapter, that deals with the Trinitarian deep structure of Wesley's understanding of salvation.3 In fact, there is no reference to the Trinity in the index and hardly any mention of the Trinity anywhere in the book despite the fact that Wesley understood the ordo in Trinitarian terms. Another example is Randy Maddox's book, Responsible Grace: John Wesley's Practical Theology.4 Maddox's study is out standing, possibly the best summary of Wesley's theology to WESLEY'S TRINITARIAN ORDO SALUTIS 107 106 WESLEY'S TRINITARIAN ORDO SALUTIS THE TRADITIONAL READING come into print in the past twenty years. -
Wesleyan Worship and the Means of Grace
WESLEYAN WORSHIP AND THE MEANS OF GRACE Robert W. Gribben The first of three keynote addresses given at the 7th Australasian Centre for Wesleyan Research Conference, Brisbane 12-13 August 2016 This article explores the question, ‘What is Wesleyan worship?’ by investigating John Wesley’s use of the means of grace and of hymn singing. The role of hymns as a valuable mode of teaching doctrine is highlighted. The liturgical minimalism of nineteenth-century Methodism and the impact of revivalism are identified as contributing causes of the loss of Wesley’s worship practices among Methodists. ____________________________________________________ Introduction I had better begin by defining my terms. My title was not ‘Methodist worship’, though these lectures will be very brief if Methodism is not included! I do, however, want to keep Mr Wesley - as his disciples still call John - as my plumbline. As I was preparing for this weekend, I was also reading - I am embarrassed to say, for the first time - David Hempton’s ground-breaking study, Methodism, Empire of the Spirit.1 It is a breathtaking survey and reframing of the Methodist movement, and perhaps the first which adequately embraces both its British and its American forms. It is also most eloquently written and a joy to read. Hempton breaks the pattern of writing about Wesley and Methodism by those who are devoted to, and defensive of the man and his movement. That, I suspect, is where I still was when I began; I hope I have learned from Hempton. One thing Hempton and others have borne in upon me in recent times, though a glance at the membership of the World Methodist Council would confirm it, is that there is no one single way of being ‘Wesleyan’. -
A Theology of Good Works: the Apostle Paul's Concept of Good Works Within the Context Of
LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY A THEOLOGY OF GOOD WORKS: THE APOSTLE PAUL’S CONCEPT OF GOOD WORKS WITHIN THE CONTEXT OF SECOND TEMPLE JUDAISM PRESENTED AT THE FIRST ANNUAL EVERYDAY THEOLOGY CONFERENCE MARCH 20, 2015 BY DR. MARTIN E. SHELDON A THEOLOGY OF GOOD WORKS: THE APOSTLE PAUL’S CONCEPT OF GOOD WORKS WITHIN THE CONTEXT OF SECOND TEMPLE JUDAISM Introduction The apostle Paul lived and ministered within the historical context of Second Temple Judaism.1 Following just over three decades of adherence to and immersion in Pharisaic Judaism, Saul of Tarsus converted to Jesus Christ and in consequence, conducted several missionary journeys proclaiming the gospel of Christ and writing letters to the newly established churches. While the Hebrew Scriptures provided the theological foundation for the apostle Paul’s teaching, his concept of good works was forged within the historical context of Second Temple Judaism. Inasmuch as this is the case, it is essential to explore the concept of good works within the OT and Second Temple Literature in order to accurately assess the apostle Paul’s theology of good works. This inquiry will assess Paul’s theology of good works in comparison to the Old Testament (OT) Pseudepigrapha, OT Apocrypha, the Dead Sea Scrolls, Josephus, and Philo in order to determine how Paul’s concept compares to that of the relevant Second Temple literature. Second Temple literature emphasizes the necessity of performing good works such as virtuous living and morality, alms-giving, prayer, and fasting; and exemplifies God’s people as those who adhere to the Mosaic Law. -
Scenes and Means of Grace • Gilson Waldkoenig 327
Scenes and Means of Grace • Gilson Waldkoenig 327 Theme Articles Scenes and Means of Grace By Gilson Waldkoenig Abstract: The Word, Baptism, and Holy Communion—key means of grace according to the Lutheran tradition—take place in a web of earthly conditions whenever they are celebrated. Generating their own scenes of grace, the means of grace give voice, sense of place, and creativity where those are otherwise threatened. Other scenes of grace complement the means of grace, similarly bringing voice, place, and creativity in the face of environmental and social injustices. Martin Luther’s affirmation of Christ’s presence in creation, both in means of grace and throughout God’s world, is a strategic and meaningful threshold for Christians to engage environment and justice while continuing to listen and look for the grace in Christ that feeds and shapes them. Key Terms: ecotheology, grace, nature, environment, place, Luther An Appalachian Scene into another round of boom-and-bust exploitation, in cruel repetition of its past. Clear-cut in the nineteenth century, the oil, gas, and coal indus- Tucked into the ridges of Pennsylvania is a little- tries ruled the region thereafter. Communities of known gap in which stunning views from its people imported to work mines, rigs, and mills be- heights match a soundtrack of cascading water in came underemployed when powerful new extractive its depths. Whether climbing the rock slopes, or technologies required fewer workers; and manufac- following the snaking streambed through hemlock, turing, like the energy wealth of Appalachia, was in- laurel, maple, and pine, the place is a threshold creasingly shipped overseas. -
Reformed Tradition
THE ReformedEXPLORING THE FOUNDATIONS Tradition: OF FAITH Before You Begin This will be a brief overview of the stream of Christianity known as the Reformed tradition. The Presbyterian Church (U.S.A.), the Cumberland Presbyterian Church, the Reformed Church in America, the United Church of Christ, and the Christian Reformed Church are among those considered to be churches in the Reformed tradition. Readers who are not Presbyterian may find this topic to be “too Presbyterian.” We encourage you to find out more about your own faith tradition. Background Information The Presbyterian Church (U.S.A.) is part of the Reformed tradition, which, like most Christian traditions, is ancient. It began at the time of Abraham and Sarah and was Jewish for about two thousand years before moving into the formation of the Christian church. As Christianity grew and evolved, two distinct expressions of Christianity emerged, and the Eastern Orthodox expression officially split with the Roman Catholic expression in the 11th century. Those of the Reformed tradition diverged from the Roman Catholic branch at the time of the Protestant Reformation in the 16th century. Martin Luther of Germany precipitated the Protestant Reformation in 1517. Soon Huldrych Zwingli was leading the Reformation in Switzerland; there were important theological differences between Zwingli and Luther. As the Reformation progressed, the term “Reformed” became attached to the Swiss Reformation because of its insistence on References Refer to “Small Groups 101” in The Creating WomanSpace section for tips on leading a small group. Refer to the “Faith in Action” sections of Remembering Sacredness for tips on incorporating spiritual practices into your group or individual work with this topic. -
"Calvinism Vs. Arminianism" by Mary Fairchild Updated July 03, 2019 One of the Most Potentially Divisive Debates in Th
"Calvinism Vs. Arminianism" By Mary Fairchild Updated July 03, 2019 One of the most potentially divisive debates in the history of the church centers around the opposing doctrines of salvation known as Calvinism and Arminianism. Calvinism is based on the theological beliefs and teaching of John Calvin (1509-1564), a leader of the Reformation, and Arminianism is based on the views of Dutch theologian Jacobus Arminius (1560-1609). After studying under John Calvin's son-in-law in Geneva, Jacobus Arminius started out as a strict Calvinist. Later, as a pastor in Amsterdam and professor at the University of Leiden in the Netherlands, Arminius' studies in the book of Romans led to doubts and rejection of many Calvinistic doctrines. In summary, Calvinism centers on the supreme sovereignty of God, predestination, the total depravity of man, unconditional election, limited atonement, irresistible grace, and the perseverance of the saints. Arminianism emphasizes conditional election based on God's foreknowledge, man's free will through prevenient grace to cooperate with God in salvation, Christ’s universal atonement, resistible grace, and salvation that can potentially be lost. What exactly does all this mean? The easiest way to understand the differing doctrinal views is to compare them side by side. Compare Beliefs of Calvinism Vs. Arminianism God's Sovereignty The sovereignty of God is the belief that God is in complete control over everything that happens in the universe. His rule is supreme, and his will is the final cause of all things. Calvinism: In Calvinist thinking, God's sovereignty is unconditional, unlimited, and absolute. All things are predetermined by the good pleasure of God's will. -
Introduction to Various Theological Systems Within the Christian Tradition
Introduction to Theological Systems: Dr. Paul R. Shockley Theological Systems Dogmatic Theology: A doctrine or body of doctrines of theology and religion formally stated and authoritatively proclaimed by a group. Calvinist Theology John Calvin (1509-1564) French Institutes – 80 chapter document explaining his views Presbyterian churches Jonathan Edwards, George Whitfield, Charles Spurgeon, Charles Hodge, William Shedd, Benjamin Warfield, Cornelius Van Til Westminster Confession - 1647 Emphases of Calvinism Sovereignty Predestination TULIP – Synod of Dort (1619) Total Depravity Unconditional Election Limited Atonement Irresistible Grace Perseverance of the Saints Arminian Theology Jacob Arminius (1560-1609) Dutch Remonstrance – 1610 document by followers of Arminius explaining his doctrine Methodist, Wesleyan, Episcopalian, Anglican, Free Will Baptist churches John Wesley, H. Orton Wiley Emphases of Arminianism God limits His sovereignty in accordance with man’s freedom – all divine decrees are based on foreknowledge Prevenient Grace – Prevenient grace has removed the guilt and condemnation of Adam’s sin – it reverses the curse Emphases of Arminianism Man is a sinner but not totally depravity (Free Will) Conditional Election based on the foreknowledge of God (God does not predestine all things) Unlimited Atonement Resistible Grace Salvation Insecure Covenant Theology Johann Bullinger (1504-1575) Swiss He was the sole author of Second Helvetic Confession of 1566, which gives a clear statement of the Reformed doctrine. Reformed churches Johannes Wollebius, William Ames, Johannes Cocceius, Hermann Witsius Westminster Confession – 1647 Emphases of Covenantism A system of interpreting the Scriptures on the basis of two covenants: the covenant of works and the covenant of grace. Some add the covenant of redemption. Importance of grace – In every age, believers are always saved by grace.