DOCSLIB.ORG

The Wesleyan Quadrilateral

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Wesleyan Quadrilateral Burgos 1 The Wesleyan Quadrilateral By Michael R. Burgos Jr. I. Summary Wesleyanism consists of "the theology based upon the views of John Wesley (1703- 1791), founder of Methodism."1 The Wesleyan Quadrilateral is an epistemological paradigm in which the derivation of theology is understood and the authority of its components ordered. The phrase itself was derived by Wesleyan theologian Albert Outler, who upon examining the corpus of Wesley, argued that the evangelist affirmed four valid sources of theology; Scripture, reason, tradition and experience.2 Upon its face, it would seem as though the utilization of the word "quadrilateral" would imply that the aforementioned components are on a par with one another. That is, the word seems to convey the idea that each of the components comprising the quadrilateral are equal in their ability and authority to provide theology. Outler later came to regret the phrase for that very reason. He stated, "The term 'quadrilateral' does not occur in Wesley—and more than once, I have regretted having coined it for contemporary use, since it has been so widely misconstrued."3 Outler's regret is well taken, as some contemporary critics seem to rely heavily upon the phrase, rather than the definition of the phrase.4 Wesleyanism affirms only the sixty-six books of the Protestant canon as theopneustos.5 As such, Scripture is the first of the four sources of theology in the quadrilateral, and it is the 1 McKim, WDTT, 377. 2 See Outler, “The Wesleyan Quadrilateral in Wesley,” Wesleyan Theological Journal, 20.1, Spring-1985, 7-18. 3 Ibid, 16. 4 E.g., Anderson, The Myth of the Wesleyan Quadrilateral. 5 See 2 Timothy 3:16. Burgos 2 most authoritative. The Scriptures are the "first" and "final" authority in the derivation of theology and thus all other sources are viewed as subservient to it.6 The paradigm observes that it is the Scriptures that are sufficient to convey the totality of the gospel, but it simultaneously affirms that human reason, tradition, and experience are the "lenses through which we read Scripture."7 Hence there is a tension between these elements such that they are interwoven, not unlike how human beings are thought to actually receive theology. It is the text of the Bible that is "God's self disclosure," such that through reading the text faithfully will merit the reader with a portrayal of the "overflow of God's heart."8 According to the quadrilateral, the Scriptures require faith before one can affirm the contents therein, including the miraculous. The Wesleyan Quadrilateral is distinct from the "three legged stool" of the Roman Catholic faith. Within Catholicism "Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God."9 Additionally, the Roman magisterium is viewed as the "successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching."10 Thus, the magisterium, Scripture, and tradition are on equal footing within the Roman Catholic framework. Wesleyanism, like other Protestant traditions, are decisively contrary to the view expounded by the Roman tradition and its understanding of the derivation of theology. Moreover, while Protestantism is interested 6 See, Wesleyan Quadrilateral Lecture, 3. 7 Ibid. 8 Ibid, 4. 9 Catechism of the RCC, 1.2.2.81. 10 Ibid, 1.2.2.97. Burgos 3 in the continuance of biblical orthodoxy over and against heresy, the Roman Catholic viewpoint is thought to be more concerned with unity.11 The second component of the Wesleyan Quadrilateral is reason. Reason is defined as "The mental capacity or power to use the human mind in reaching and establishing truth."12 Within the quadrilateral, reason functions as a source of theology but presupposes the ability of God to communicate sufficiently such that the faithful mind can apprehend revealed truth.13 Thus, because God is eminently reasonable, and because the faculty of human reason is part of the imago Dei, it is thought that human reason "is not a foe to the theological task."14 Outler, in his attempt to substantiate the quadrilateral from the corpus of Wesley has stated, "Scripture and tradition would not suffice without the good offices (positive and negative) of critical reason. Thus, he [Wesley] insisted on logical coherence and as an authorized referee in any contest between contrary propositions or arguments."15 Within the context of the quadrilateral, reason is viewed as complementary to Scripture, tradition, and experience in the reception of theological truth. Although the eternality and excellency of God surpasses the human faculty to reason, it remains "faith seeking understanding" in acknowledgement of the existence of paradox and the otherness of the God.16 11 Wesleyan Quadrilateral Lecture, 4. 12 McKim, WDTT, 295. 13 The Wesleyan framework assumes faith is the necessary antecedent to reason as a source of theology. See Wesleyan Quadrilateral Lecture, 6. 14 Wesleyan Quadrilateral Lecture, 5. 15 Outler, 9. 16 Wesleyan Quadrilateral Lecture, 7. Burgos 4 Moreover, the modernist assertion of the supremacy of human reason over Scripture is rejected, in keeping with historic Christian orthodoxy.17 The third component of the quadrilateral is tradition. That is, "The transmission of received teaching or practice."18 Tradition is viewed as both a "vital" and "essential" means of communicating the faith to subsequent generations.19 Ritual practices such as the recognized ordinances of the Lord's Supper and water baptism, and in some denominations, the practice of foot-washing, are received as "living traditions" which are means of spiritual renewal and even a component of sanctification.20 Interestingly, tradition is also viewed as the exact reason why churches are built and Sunday services are attended.21 Outler has described the role of tradition within the quadrilateral as a valuable compliment to Scripture.22 Therefore, the patristic literature is conceived as an effective source of theological truth in conjunction with the Scriptures. Outler has noted, "For Wesley, the Christian tradition was more than a curiosity or a source for illustrative material. It was a living spring of Christian insight. Reading Wesley against his sources amounts to an eccentric excursion through the length and breadth of the history of Christ thought."23 17 See ibid. 18 McKim, WDTT, 355. 19 See Wesleyan Quadrilateral Lecture, 8. 20 See ibid, 9. The statement, "We must remember where we came from, that keeps us abiding in our "first love,' and keeps our walk fresh and alive," implies that tradition is a means unto perseverance (in the Arminian sense) and sanctification. 21 Ibid. 22 See Oulter, 9. 23 Ibid, 14. Burgos 5 While there is certainly theological value in the Christian tradition, the quadrilateral paradigm acknowledges the propensity for some traditions to mitigate theological truth, subsequently substituting human traditions for the command of God. Adherents to the quadrilateral are cognizant of those traditions which make null the Word of God,24 and it is those traditions which are rejected. The final component of the quadrilateral is experience. Mercer has defined experience within the Wesleyan context as, "the ordinary understanding of something that happens to or within one, about which we can think and discuss- heart religion."25 Christian experience is viewed as the acknowledgment and participation of the salvithic power of God in accordance with the testimony of the Scriptures.26 Within the Wesleyan-Pentecostal context, the work of the Holy Spirit in the life of the believer is analogous to the events of Pentecost and even the advent of the Son of God as Christian experience is seen as personal encounter with God. Similar to other Pentecostal traditions, Wesleyan-Pentecostalism views the relevant experiential depictions present in the Acts as normative for Christians today.27 Therefore, within the framework of the quadrilateral there is a historical consistency sought within the theological revelation that the people of God receive through experience.28 24 See Mark 7:8-13. 25 Mercer, 85. 26 See Wesleyan Quadrilateral Lecture, 10. 27 See ibid, 12. 28 See ibid, 11. Burgos 6 II. Reflection. In my estimation there is much to be appreciative of in the theological method depicted above. For example, there is a robust view of the text of Scripture and its applicability in apprehending true theology. So too, while I am not a Pentecostal, I am an Evangelical and therefore I appreciate the consideration of personal experience as an important and profound element in the Christian life. As someone who has extensively examined the origins of Pentecostalism and its development, I can see how the Wesleyan nod to both authentic Christian experience and personal piety lead to the formation of the "heart religion" that is Pentecostalism and the broader charismatic movement.29 Additionally, I appreciate the rejection of reason as the supreme arbiter of truth- theological and otherwise. Such a view presupposes the non-existence of the supernatural and is subsequently fallacious. It would seem then that the Wesleyan paradigm finds value in human reason like our God30 and hence rejects anti-intellectualism.31 However, while I appreciate the above aspects, there are also various areas wherein I hold substantial disagreements with the quadrilateral. Within the Reformed tradition of which I affirm, Scripture is viewed as the sole infallible rule of Christian faith and practice. It is also viewed as completely sufficient to provide theology. Although it is worth noting that the Reformed acknowledge that the knowledge of God's 29 That is, Wesleyanism and its value of experience was a considerable contributor to Pentecostalism, but one cannot ground the formation of Pentecostalism purely in Wesleyanism. Movements like that of the Keswick revival, the Millerite fad, the Great Awakening, and a virulent reaction against theological liberalism were all within the vorlage of the formation of Pentecostalism.
Load more

Recommended publications
  • Aspects of Arminian Soteriology in Methodist-Lutheran Ecumenical Dialogues in 20Th and 21St Century
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto ASPECTS OF ARMINIAN SOTERIOLOGY IN METHODIST-LUTHERAN ECUMENICAL DIALOGUES IN 20TH AND 21ST CENTURY Mikko Satama Master’s Thesis University of Helsinki Faculty of Theology Department of Systematic Theology Ecumenical Studies 18th January 2009 HELSINGIN YLIOPISTO − HELSINGFORS UNIVERSITET Tiedekunta/Osasto − Fakultet/Sektion Laitos − Institution Teologinen tiedekunta Systemaattisen teologian laitos Tekijä − Författare Mikko Satama Työn nimi − Arbetets title Aspects of Arminian Soteriology in Methodist-Lutheran Ecumenical Dialogues in 20th and 21st Century Oppiaine − Läroämne Ekumeniikka Työn laji − Arbetets art Aika − Datum Sivumäärä − Sidoantal Pro Gradu -tutkielma 18.1.2009 94 Tiivistelmä − Referat The aim of this thesis is to analyse the key ecumenical dialogues between Methodists and Lutherans from the perspective of Arminian soteriology and Methodist theology in general. The primary research question is defined as: “To what extent do the dialogues under analysis relate to Arminian soteriology?” By seeking an answer to this question, new knowledge is sought on the current soteriological position of the Methodist-Lutheran dialogues, the contemporary Methodist theology and the commonalities between the Lutheran and Arminian understanding of soteriology. This way the soteriological picture of the Methodist-Lutheran discussions is clarified. The dialogues under analysis were selected on the basis of versatility. Firstly, the sole world organisation level dialogue was chosen: The Church – Community of Grace. Additionally, the document World Methodist Council and the Joint Declaration on the Doctrine of Justification is analysed as a supporting document. Secondly, a document concerning the discussions between two main-line churches in the United States of America was selected: Confessing Our Faith Together.
    [Show full text]
  • Dealing with Controversy, We Are Aware of the Complexities of Human Sexuality, Specifically Those Around the Issues of Different Expressions of Our Sexuality
    Dealing with Controversy in a local United Methodist Church Rev. David Wiggs Revised January 2017 1301 South Boston, Tulsa, Oklahoma, 74119 bostonavenue.org There is much in the media these days about how we should deal with volatile issues currently under discussion in our culture. How do we best deal with ISIS? What should we do about the minimum wage? What is the proper balance between security and freedom in these days of terrorism? How shall we deal with an emerging awareness of the complexities of human sexuality? Most of the discussions I have seen or read quickly deteriorate into unkind accusations and harsh judgments. (And many of those involved are followers of Christ.) I believe this rhetoric leaves much to be desired in terms of Christian conversation or dialogue. Surely we can do better. I would like to offer you an alternative to attacks and derisive language when discussing controversial issues, especially with our brothers and sisters in Christ. Those of us in the Boston Avenue Church family should strive to maintain high Christian standards of behavior when dealing with others who have differing opinions or divergent views. Often these issues become quickly charged with emotion, which leads us down the wrong path. In our own United Methodist tradition, we have great resources to help us. The 2016 Book of Discipline (BOD) of the United Methodist Church, which serves as the guide for our life together, gives a framework from which we develop theology and perspective on a variety of issues. Sometimes called the “Wesleyan quadrilateral,” the four parts of this framework are scripture, tradition, experience and reason.
    [Show full text]
  • The Wesleyan Quadrilateral
    THE WESLEYAN QUADRILATERAL The phrase which has relatively recently come into use to describe the principal factors that John Wesley believed illuminate the core of the Christian faith for the believer. Wesley did not formulate the succinct statement now commonly referred to as the Wesley Quadrilateral. Building on the Anglican theological tradition, Wesley added a fourth emphasis, experience. The resulting four components or "sides" of the quadrilateral are (1) Scripture, (2) tradition, (3) reason, and (4) experience. For United Methodists, Scripture is considered the primary source and standard for Christian doctrine. Tradition is experience and the witness of development and growth of the faith through the past centuries and in many nations and cultures. Experience is the individual's understanding and appropriating of the faith in the light of his or her own life. Through reason the individual Christian brings to bear on the Christian faith discerning and cogent thought. These four elements taken together bring the individual Christian to a mature and fulfilling understanding of the Christian faith and the required response of worship and service. Source: http://www.umc.org/what-we-believe/wesleyan-quadrilateral From Wikipedia : In United Methodist understanding, both laypeople and clergy alike share in “our theological task.” The theological task is the ongoing effort to live as Christians in the midst of the complexities of a secular world. Wesley's Quadrilateral is referred to in Methodism as "our theological guidelines” and is taught to its pastors in seminary as the primary approach to interpreting the scriptures and gaining guidance for moral questions and dilemmas faced in daily living.
    [Show full text]
  • ET 202 – Holiness 2 : Wesleyan Perspectives Certificate And
    ET 202 – Holiness 2 : Wesleyan Perspectives Certificate and Diploma Levels Student Handbook Nazarene Theological Institute Church of the Nazarene Africa Region Nazarene Theological Institute Church of the Nazarene – Africa Region ET 202 – Holiness 2 : Wesleyan Perspectives Syllabus Certificate and Diploma Levels Author : Rev. Gregory Crofford, M.Div., M.A., Ph.D. Dr. Crofford is the Director of the Nazarene Theological Institute. He completed his doctoral studies at the University of Manchester (United Kingdom) where he received the Ph.D. in 2008. His thesis focused on prevenient grace in the theology of John and Charles Wesley. Note to students : Please notify your course leader of any typographical errors. Except where otherwise indicated, all Scripture quotations are from the New International Version of the Holy Bible ( International Bible Society, 1973, 1978, 1984). Course description This course is designed as a survey of early Methodism, especially the life and theology of John Wesley, one of its founders. In addition to studying his methods of biblical interpretation, it is through an analysis of his ministerial practice that practical applications to ministry in the African context can be gleaned. Program outcomes The following program outcomes identify the competencies that the student will achieve by means of this course: CON 4 Appreciation of the theological foundations of the Christian faith from the biblical point-of-view when read from a Wesleyan perspective CON 5 Realization of the biblical, theological, and practical implications of holiness doctrine when taught from a Wesleyan perspective CON 7 Appreciation of the mission, history, and government of the Church of the Nazarene and his place in the larger Christian community CON 8 Appreciation of the position and teaching of the Church of the Nazarene concerning religious phenomenon 2 COM 2 Ability to preach Biblical sermons that can then be applied to life.
    [Show full text]
  • Salvation As Healing: John Wesley's Missional Theology
    .. ....... .. I. ... ., ... : .. , . j;. ..... .. .... The Copyright law of the United States (title 17, United States Code) governs the making of phwtmwpies or wtha reproductiwns of mpyrighted material. Under cetZBin conditions specified in the law, libraries and archives are authorid to furnish a photocopy or other reproduction. One of these specific mditions is that the phohmpy or reproduction is not to be “Used fir my purpose other than private study, schdanhip, or research.” If B user make3 a quest far, or later uses, a photompy or repductim for puqmses in ecess of ‘‘fair we9’’that user may be liable for mpyright infringement, This institution reserves the right to rehe to accept a copying order if, in its judgmenk fulfitlrnent of the order would involve violation ofcoMght Jaw- By the using this materid, you are couwnting t~ abide by this copyright policy, Any duplication, reprodndinn, nr modification of this material without express waitken consent from Asbuv Theological Seminary andhr the original publisher is prohibited. Q Asbury TheoIogi@alSeminary 2009 ABSTRACT Salvation as Healing: John Wesley’s Missional Theology R. Jeffrey Hiatt This dissertation examines John Wesley’s missional theology through the salvation-as-healing motif. Wesley’s own writings and pertinent secondary sources provide the resources for investigating and understanding Wesley’s missional interpretation of God’s interaction with the world. A re-examination of Wesley’s theological method, highlighting his awareness of the created order and of culture, further illuminates Wesley’s comprehensive approach to mission. To assess Wesley’s contemporary relevance, the holistic ministry of World Vision International is examined and compared with Wesley’s approach.
    [Show full text]
  • How Can We View Homosexuality Through the Wesleyan Quadrilateral?
    How can we view homosexuality through the Wesleyan Quadrilateral? “While we acknowledge the primacy of Scripture in theological reflection, our attempts to grasp its meaning always involve tradition, experience, and reason. Like Scripture, these may become creative vehicles of the Holy Spirit as they function within the Church…The Wesleyan heritage, reflecting its origins in the catholic and reformed ethos of English Christianity, directs us to a self-conscious use of these three sources in interpreting Scripture and in formulating faith statements based on the biblical witness. These sources are, along with Scripture, indispensable to our theological task. The close relationship of tradition, experience, and reason appears in the Bible itself…In recognizing the interrelationship and inseparability of the four basic resources for theological understanding, we are following a model that is present in the biblical text itself” 2012 UMC Book of Discipline, Paragraph 105, Section 4 We must begin with the understanding that this is not an equilateral quadrilateral. Often when the Wesleyan Quadrilateral is cited, we make the assumption that all the sides are equal. That is to say that tradition, reason, experience and scripture all have an equal voice. However, our Book of Discipline is clear that Scripture is placed above the other disciplines. While our theological reflection needs to include wisdom that is gleaned from tradition, experience and reason, these things are never to supersede the primacy of Scripture. It would be impossible to interpret Scripture without reason. We employ reason when we examine Scriptures through our intellect. We examine a text in the original language or we analyze how others have expounded a text.
    [Show full text]
  • Doing Theology: a Distinctly Methodist Approach
    DOING THEOLOGY: A DISTINCTLY METHODIST APPROACH ___ James Ellis Griffeth Part One: Introduction Methodism has for many years approached theology with an open-mindedness that some have mistaken for doctrinal laxity. Many have quoted and endorsed John Wesley’s cooperative embracing of other Christians with “If your heart is as my heart, give me your hand.” Actually Mr. Wesley was a more astute theologian than that statement would indicate. Wesley was open-minded, but he also had a keen and discerning mind and was quick and effective in offering theological correctives to his contemporaries. He was, in fact, a staunch teacher and defender of the basic premises of the Christian faith. Two other quotations from Wesley make that clearer: 1. “In essentials, unity; in non-essentials, liberty; and in all things, charity.” 2. “As to all opinions which do not strike at the root of Christianity, we think and let think.” Meanwhile, even with religious toleration and theological diversity, Methodists have always endorsed a core of doctrinal standards. These standards have not, however, been expressed as litmus tests by which Methodists separated themselves from other believers. Our theological standards have been approached as a living core of beliefs “revealed in Scripture, illuminated by tradition, vivified in personal and corporate experience, and confirmed by reason.” (2012 Discipline, pp. 55) Our various beliefs are then evaluated utilizing all four of these elements. Albert Outler, perhaps the greatest American Wesley scholar of the past generation, referred to the combination of Scripture, tradition, experience and reason as the “Wesleyan quadrilateral” and the phrase has stuck for a number of years although Wesley himself never used it.
    [Show full text]
  • SOLA SCRIPTURA, INERRANTIST FUNDAMENTALISM, and the WESLEYAN QUADRILATERAL: IS "NOCREED but the Biblena WORKABLE SOLUTION?
    Andrews University Seminary Studies, Autumn 1997, Vol. 35, No. 2,211-226 Copyright O 1997 by Andrews University Press. SOLA SCRIPTURA, INERRANTIST FUNDAMENTALISM, AND THE WESLEYAN QUADRILATERAL: IS "NOCREED BUT THE BIBLEnA WORKABLE SOLUTION? WOODROWW. WHIDDEN Andrews University Berrien Springs, MI 49104 Introduction American Bible-believing Protestants have given firm support to the finality of biblical authority in doctrinal formation. This scripturally oriented heritage certainly has its source in the issues which erupted out of the sixteenth-century Reformation's resort to and emphasis upon the sola Scriptwa principle. The issue which this article addresses is whether conservative Protestants can, in all honesty, continue to give assent to this venerable principle.1 While other traditions will be mentioned, the focus of this essay will be on the way Wesleyans have sought to come to terms with the practical problems raised by sola Scriptura. This will be addressed through a clarification of the way their use of the so-called Quadrilateral can be instructive for other traditions which take scriptural authority seriously. Before we address some historic trends which have rendered soh Scriptura problematic and seek to clarify the implications of the Quadrilateral methodology, a brief sketch of the way sola Scriptura has evolved in the American Protestant Bible-believing tradition is in order. A North American Historical Sketch Much of the practical interaction with Scripture is still under the shadow of the yeasty individualism of the early nineteenth century. In that time sola Smptura evolved into such radical slogans as "No creed but 'Probably the best review of the historical and hermeneutical vagaries which surrounded rhk Reformation appropriation of sola Scriptura is given by ~linerMcGrath, Reformation Thought (New York: Basil Blackwell, 1988), 95-116; and idem, The Intellecttral Origins of the European Reformation (New York: Basil Blackwell, 1987), 140-174.
    [Show full text]
  • Redemption and Sanctification of Human Gender and Sexuality
    CONSTRUCTlVE WESLEYAN THEOLOGICAL PROPOSAL: REDEMPTION AND SANCTIFICATION OF HUMAN GENDERAND SEXUALITY HEATHERANN ACKLEY INTRODUCTlON Wesleyan churches and institutions are struggling with gender issues (from addressing women college students as sexual "stumbling blocks' to debating women' 5 submission and church to dividing academic and worship communities over the recognition of same-sex partnerships). Social problems of gen- der violence and gender discrimination are addressed mainly by feminist and wom- anist theologians, if at al1. These broader social and sexual issues do indeed affect the whole church, however. Divorce, domestic violence, rape, incest and other forms of sexual violence, homosexuality, sexua! promiscuity and serial monogamy are con- cems that touch the lives of members of every Wesleyan congregation and institu- tion. While secu!ar institutions engage such social issues from an ethos of diversity (including religious, class, and ethnic diversity as well as gender), Wesleyans have an opportunity to engage these issues from inherited ethos of service and missions. doing so, we can lovingly but faithfully challenge both the church its reac- tionary stance or denial of these issues and those within and perhaps even outside of the community who would analyze these issues without reference to the theological categories of sin and spiritual healing (redemption and sanctification). Having surveyed a good bit of the secular and Christian literature these issues tandem with ongoing holistic biblical study and dialogue with contemporary Wesleyan clergy and scholars of theology, biblical studies, philosophy, offer the fol- evaluation and proposa! toward a Wesleyan theology of gender and sexuali- ty. This Wesleyan response to confusion evangelica! churches over issues of sexu- ality and gender is one among many possible faithful Christian options.
    [Show full text]
  • Bible Study Notes the Wesleyan Quadrilateral Generally If You're The
    Bible Study Notes The Wesleyan Quadrilateral Generally if you’re the only one with a specific interpretation of the Bible, and others think it says something else, you are on shaky ground. There are some ground rules for biblical study, and the ‘recipe’ for looking at scripture is from John Wesley. He said that he was a man of “one book”. A “quadrilateral” is a four-sided figure; here is John Wesley’s basic definition of biblical interpretation in four steps: Scripture Scripture must be the first authority and contains the only measure by which all other truth is tested. The other three parts of the quadrilateral must be tested by this one. Tradition Wesley cautioned people to not under-value the importance of traditional evidence. In other words, traditional church views should play a part in your understanding of the scripture. There have been many good theologians throughout the church’s 2000+ year history and their views should not be discarded lightly. It is not, however, limited to “the old stuff,” but new theological understandings should be considered, if scripturally accurate. Reason God does not require us to turn our brains off in order to have faith or to understand the Bible. Although scripture is the first and most important factor in its understanding, God gave us a brain, so we should use it. Reason, however, should not be disconnected from the guidance of the Holy Spirit. Wesley said that although reason cannot produce faith, when impartial reason speaks we can understand the new birth, inward holiness, and outward holiness.
    [Show full text]
  • The Wesleyan Impulse in Teaching
    The Ar/Jllry Journal 63 / 2:49-58 © 2008 Asbury Theological Seminary DON THORSEN The Weslryan Impulse In Teaching Abstract This professor's pedagogy and theology has long been informed by Wesley, and his essay investigates several themes in Wesley's writings and ministry, including the Wesleyan quadrilateral, experimental religion, catholic spirit, and social holiness. Prom the perspective of teaching theology, the Wesleyan quadrilateral is very useful because it acknowledges the complexity with which Christians formulate their beliefs, values, and practices. Wesley advocated experimentation with regard to how he developed his Christian beliefs, values, and practices leading this professor to use experimental methods in his pedagogy. The catholic spirit prompts him to present theology in a way that includes the breath of Christianity: Protestant and Catholic, Eastern and Western, liberal and conservative lugh church and low church, and so on. The theme of social holiness leads him to raise students' consciences about social as well as individual dimensions of biblical teaching. KEYWORDS: catholicity, experimental religion, social holiness, Wesleyan quadrilateral, Wesley Don Thorsen is Professor of Theology and Chair of Advanced Studies in the Haggard Graduate School of Theology at Azusa Pacific University. What impulses influence my teaching? What drives my passion for it? How do I go about the task of teaching? The answers to these questions, one may easily imagine, are complex. There is no one impulse that motivates my teaching, and there is no one way that I go about doing it. Even so, I can easily attest to how my teaching has been influenced by the beliefs, values, and practices of John Wesley.
    [Show full text]
  • Historical and Theological Background for Wesley's Thought
    Wesleyan Theology Syllabus “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it” (1 Thessalonians 5:23-24, NIV). Free Methodist Church of North America Ministerial Credentialing Services Indianapolis, Indiana JT/XL Ministerial Training Program (Revised ©2009) An Approved Course in Wesleyan Theology This uniform course in Wesleyan Theology has been approved by the Board of Bishops of the Free Methodist Church for the preparation of ministerial candidates and lay ministers, and for the validation of incoming ordained pastoral transfers, for ministry in the Free Methodist Church. The course may also be taught in the local church to instruct lay people in Wesleyan Theology. Acknowledgements The Ministerial Credentialing Services wishes to acknowledge and thank the special committee appointed to prepare this uniform course in Wesleyan Theology for their valuable contribution to the denomination and to the deeper spiritual and experiential understanding of all present and future pastors and lay people, with regard to our common Wesleyan doctrinal heritage. The members of this committee are Dr. C. Wesley King, retired missionary teacher and current Director of the Faculdade de Teologia, New York and Florida extension seminaries, Dr. Wayne McCown, former Dean and Professor at Northeastern Seminary in Rochester, NY., now retired and Dr. Darold L. Hill, former Wabash Conference Superintendent and pastor of the Spring Arbor Free Methodist Church, now retired. This edition was revised and edited by Darold Hill in 2009.
    [Show full text]