DOCSLIB.ORG

1987-Wtj-22-1.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
1987-Wtj-22-1.Pdf Wesleyan Theological Journal Volume 22, Number 1, Spring, 1987 John Wesley and Practical Divinity Frank Baker 7 The Precious Instrument: A Study of the Concept of Law in Judaism and Evangelicalism Paul Livermore 16 Law and Gospel, Church and Canon Robert W. Wall 37 The Question of "Sins of Ignorance" in Relation to Wesley's Definition Richard S. Taylor 70 The Theology of a Movement: The Salvation Army in Its Formative Years John R. Rhemick 77 Characteristics of Wesley's Arminianism Luke L. Keefer 87 Wesleyan Theology and the Christian Feminist Critique Randy L. Maddox 100 Presidential Address: Toward a Wesleyan Ecclesiology H. Ray Dunning 111 Book Reviews 117 Editor Alex R. G. Deasley 6 PRACTICAL DIVINITY—JOHN WESLEY'S DOCTRINAL AGENDA FOR METHODISM by Frank Baker In some circles, even theological circles, there has long been skepticism as to whether John Wesley's name should be included among the theologians: an evangelist, yes; a church founder and leader, yes; but surely not a theological thinker! More than twenty years ago Albert Outler had to stretch his persuasive eloquence to the limits to convince the Editorial Board of A Library of Protestant Thought that Wesley merited a volume devoted to his theological writings - whereupon Outler's John Wesley became the best-seller in that series. Moreover, Outler's description of his writings as "folk theology" 1 became a commonplace in Methodist scholarship, more familiar, indeed, than Wesley's own definition of his major publications, which we use in our title - practical divinity. John Wesley's largest work was in no fewer than fifty volumes, entitled: A Christian Library: consisting of Extracts from and Abridgements of the Choicest Pieces of Practical Divinity (1749-55). Although the closing term was important to Wesley, and chosen very deliberately, it is no longer widely used, though Tom Langford again chose it - again deliberately - for his own anthology: Practical Divinity: Theology in the Wesleyan Tradition. Yes, "divinity" was indeed a valid synonym for "theology," and the earliest English use of both words six hundred years ago implied alike the academic study of the nature and attributes of God, and of His relations with man and the universe. Wesley himself does not seem to have used the term theology at all, but referred instead to the various types of divinity, such as "positive divinity" and "comparative divinity," 2 somewhat scathingly to "mystic divinity," 3 and affectionately to "plain old Bible divinity." 4 Wesley would also quote an unknown early Father of the Church: "God made practical divinity necessary, the devil controversial." 5 Controversial divinity is self-explanatory. Wesley believed himself to have been dragged into this willy-nilly by the devil. But what exactly was his preferred practical divinity? He had approached middle age and had become the founder of a new religious community before he fully 7 realized that this was the true goal of his creative thinking. During this process he had been involved to varying degrees in other types of theology. Parsonage parents passed on to him dogmatic theology, the authoritative formulation by the Church Fathers of traditional teaching about God. Strongly allied to this was biblical theology, and the Authorized Version of the Bible formed the primer by which he learned to read and write at his mother's knees. She instilled into him a strong emphasis upon its authority, as containing "all things necessary to salvation." His more formal education away from home at the London Charterhouse and Oxford University speedily reinforced this with the touchstone of reason, dialectical theology, the logical working over of the arguments of others. In this he delighted, and showed great skill. In preparing for Holy Orders, first as a necessary step towards academic promotion, but later as a genuine religious vocation, John Wesley became much more devout and spiritually minded. He was ordained deacon on September 19, 1725, was elected a fellow of Lincoln College the following March, and in February 1727 became a Master of Arts. He served as lecturer in Greek and in logic, and from 1730 as lecturer in philosophy. 6 Academically he had certainly arrived. Both in theology and in Christian experience, however, he knew that he was still lacking. He had become furiously engaged in the pursuit of outward holiness as a human venture, especially after his ordination as priest in 1728, but still knew little of its inward power. On March 12,1726, his new spiritual commitment prompted him to begin experimenting with what became a lifelong dedication to early rising. His correspondence with his mother shows that he was reading very widely, but apparently still flirting with purely intellectual pursuits, including speculative theology. She had discussed predestination with him on Aug. 18, 1725, and on Nov. 10 "the nature, properties, and expressions of zeal"; on April 22, 1727, she applauded his drawing up of a scheme of studies, but on May 14 that year she felt it necessary to warn him against taking philosophical essays into the pulpit: "However curious you may be in searching into the natures or distinguishing the properties of the passions or virtues, for your own private satisfaction, be very cautious of giving definitions in public assemblies, for it does not answer the true end of preaching, which is to mend men's lives, not to fill their heads with unprofitable speculations." 7 Perhaps she was partially misjudging him here, though the advice itself was eminently sound. There were varying facets to his pastoral commitment, one of which was his concern, even passion to understand and serve the complete personality, body, mind, and soul, of those who came under his oversight. This formed an important element in the development of his theology. The study of anatomy and medicine had been a hobby throughout his Oxford years, and when he prepared to go as a missionary to Georgia he studied them in earnest, believing that he "might be of some service to those who had no regular physician among them." 8 During that same Oxford period he had dabbled also in what we would call psychology - though that term did not come into general use until long after his death. From the time of his ordination this was transformed from a purely intellectual to a pastoral study, and he took very seriously "the cure of souls." From every personal experience, from every pastoral interview, he sought to learn something more about human nature and the ways of God with man. Although Wesley never 8 developed a handbook of spiritual first aid to match his Primitive Physick, his religious insights are scattered profusely throughout his hundreds of publications and thousands of personal letters. He never became a systematic theologian in the widest sense of that term, but he did become a specialist in the doctrines of sin and salvation, and these were certainly important elements in what he called practical divinity. Theology is always colored by human experience, and usually derived from meditation and close thought upon it. Wesley's particular brand of theology was avowedly and inextricably interwoven with human experience. Practical divinity was that branch of theology which dealt especially with the Creator's interactions with the creatures made in His image. Wesley's pastoral activities in Epworth and Wroot (1727-29), Oxford (1729-35), and Georgia (1735-37) brought a few new ideas, such as that of prevenient grace, but many new experiences, of which the most influential was his introduction to the Moravians. Their spiritual witness was far more crucial to his theology as well as to his religious experience than was their ecclesiastical history. At last he began to wonder whether orthodox belief and an array of ancient practices was really going to get him anywhere with God - actual experience demonstrated that the Moravians had something which he lacked, something that he longed for. Clearly the secret of true Christianity was not faith in credal statements nor arduous religious exercises, but faith in a saving Christ. A few months later his spiritual fumblings in Georgia culminated in a personal experience of a living Savior, when in all humility he confessed that for over ten years he had been engaged in a "struggle between nature and grace," and that he was "still 'under the law,' not 'under grace.' " Eventually, on May 24,1738, he rejoiced: "I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death." 9 From late childhood to a middle-aged Anglican ministry he had faithfully trodden the way of holiness, defined as obedience to God's will in a context of orthodox belief and conventional piety. Now the burden of his thought and preaching became faith. There were few changes in his devotional practices, but a remarkable change in theological emphases. The attempt to understand the hazards and the way-stations traversed by a pilgrim along the path of salvation, from his loyal obedience to God's law to his humble acceptance of God's grace in the gift of His Son as Savior - this we might term pastoral theology or soteriology; this was, in fact, the essence of what Wesley called practical divinity. From 1738 onwards Wesley was constantly expounding different aspects of the life of faith. His first University Sermon after his return from Georgia was preached on June 11, 1738, less than three weeks after his epochal experience in Aldersgate Street. He utilized the occasion for a controversial manifesto of his new evangelical preaching. In Salvation by Faith - which was speedily published, and went through at least thirty-five editions during his lifetime - he explained that faith was "not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart, .
Load more

Recommended publications
  • Paper for the Oxford Institute of Methodist Theological Studies, August 2007 History of Methodism Working Group
    Paper for the Oxford Institute of Methodist Theological Studies, August 2007 History of Methodism Working Group A Calling to Fulfill: Women in 19th Century American Methodism Janie S. Noble In Luke’s account of the resurrection, it is women, Mary Magdalene, Joanna, Mary the mother of James, and the other women who take the message of the empty tomb to the apostles (24:10).1 The Old and New Testaments provide other witnesses to women’s involvement in a variety of ministries; the roles for women in the church through time have been equally as varied. Regardless of the official position of the church regarding their roles, women have remained integral to continuation of our faith. Historical restrictions on the involvement of women have been justified both scripturally and theologically; arguments supporting their involvement find the same bases. Even women who stand out in history often did not challenge the practices of their times that confined women to home, family, or the convent. For example, Hildegard of Bingen is considered a model of piety and while she demonstrated courage in her refusal to bend to the demands of clergy, she was not an advocate of change or of elevation of women’s authority in the church. Patristic attitudes have deep roots in the Judeo-Christian traditions and continue to affect contemporary avenues of ministry available to women. Barriers for women in America began falling in the nineteenth century as women moved to increasingly visible activities outside the home. However, women’s ascent into leadership roles in the church that matched the roles of men was much slower than in secular areas.
    [Show full text]
  • The Three R's of Repentance
    By David Christensen There is a legend about a man who often went forward at revival services in the church and knelt at the altar in tears. He always loudly prayed, “Lord, take the cobwebs out of my life.” One Sunday morning, the pastor, tired of hearing the same old prayer, knelt down beside him and prayed, “No, Lord, Kill the spider.” Repentance does more than clean out the cobwebs. Repentance kills the spider. Some think that the spider is dead, and we must merely treat the spider as dead, but this misunderstands the problem of sin. The unregenerate person died, and a new person came to life, but the new person retains a sinful disposition that is very real. The Bible calls it our flesh. Mental gymnastics may claim that the spider is dead but both the spider, and we know better. To kill the spider, we must implement the three R’s of repentance – renunciation, restitution, and righteousness – which can only be accomplished by the grace of God through the power of the Spirit. RENUNCIATION The New Testament commands us to put to death the members of your earthly body, immorality, impurity, passion, evil desire and greed, which amounts to idolatry (Col. 3:5). Paul has just said in the previous verse (3:3) that we have died but still, we must put to death literally the members that are upon the earth and he goes on to list a representative sample.1 By metonymy, Paul connects our body parts with the sinful acts they perform and tells us to execute those body parts – metaphorically speaking! Jesus expressed the same powerful imagery when, speaking about lust, he said: If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell.
    [Show full text]
  • The Presentation of the Susanna Wesley Award of Excellence
    The presentation of the Susanna Wesley Award of Excellence Pastor or leader: Members of the household of God, we gather today to honor a woman who has given faithful service to the church and has lead others into a deeper understanding of the faith and service to Jesus Christ. The award we present this morning is called the Susanna Wesley Award of Excellence, named for the mother of John and Charles Wesley, the founders of the Methodist movement. Susanna married 26-year-old Samuel Wesley at age 19 and the couple had 19 children, nine of whom died in infancy. Susanna’s rectory home was burned down twice and Samuel once left her and the children for over a year because of a minor dispute. On two occasions, Samuel spent time in jail due to his inability to pay his bills. The lack of money was a continual struggle for Susanna. Yet, Susanna made certain her children were well educated and trained in the classics and the faith. At one point, while her husband was in London, some 250 people attended her afternoon Sunday school class. Susanna was a remarkable woman. The woman we honor this morning possesses many of the same characteristics of Susanna Wesley. She has a distinctive intellect, a nurturing sprit, unwavering devotion and perseverance in the faith. She has served Jesus Christ and the United Methodist Church in a manner similar to the mother of Methodism. <Name>, would you please come forward. <Name> on behalf of your friends and family and the entire congregation, I present you the Susanna Wesley Award of Excellence.
    [Show full text]
  • Ecclesiastical Polity and the Challenge of Homosexuality: Two Cases of Divergence Within the Mormon Tradition
    Ecclesiastical Polity and the Challenge of Homosexuality: Two Cases of Divergence within the Mormon Tradition O. Kendall White Jr. and Daryl White 1 HE RESPECTIVE WEBSITES of the Church of Jesus Christ of Latter-day Saints (LDS) and the Community of Christ, provide explicit access to the public images both churches wish to project. Upon these websites, each de- 0. KENDALL WHITE JR. is the William P. Ames Jr. Professor in Sociol- ogy and Anthropology at Washington and Lee University in Lexington, Virginia. He is the author of Mormon Neo-Orthodoxy: A Crisis Theology (Salt Lake City: Sig- nature Books, 1987), coeditor, with Daryl, of Religion in the Contemporary South: Diversity, Community, and Identity (Athens: University of Georgia Press, 1995), and author of numerous articles on Mormonism and in the sociology of religion. DARYL WHITE is professor of anthropology and chair of the Department of Sociology and Anthropology at Spelman College in Atlanta, Georgia, coeditor of Religion in the Contemporary South, and, with George Armelagos, coeditor of Globalization and the Evolution of Emerging Disease (Athens: University of Georgia Press, forthcoming). He has published numerous articles in the anthropology and sociology of religion. Ken and Daryl wish to thank Marnie Leavitt, Arlene Burraston-White, and two anonymous reviewers for very helpful criticisms and comments, and William D. Russell for so graciously sharing his work and knowledge. Their research was supported by a Glenn Grant from Washington and Lee University. They pre- sented an earlier version of this paper, "Institutional Responses of LDS and RLDS Churches to Gay and Lesbian Challenges," to the Society for the Scientific Study of Religion, November 1-3, 2002, Salt Lake City.
    [Show full text]
  • Wesleyan Spirit-Christology
    Wesleyan Spirit-Christology: inspiration from the theology of Samuel Chadwick Full version of a paper presented at the Oxford Institute of Methodist Theological Studies, August 2018 by George Bailey, [email protected] Lecturer in Mission and Wesleyan Studies, Cliff College, Derbyshire, UK Presbyteral Minister in Leeds North and East Methodist Circuit, UK Introduction This paper explores the theology of Samuel Chadwick (1860-1932) and demonstrates that within it there is a Spirit Christology in a Wesleyan framework. Spirit Christology has been the subject of theological investigation in recent decades, with proposals being made for ways to add to or adapt the more dominant Logos Christologies of the Western theological tradition so that the work of the Holy Spirit in Jesus in the Gospels, and in the experience of Christians, can be better accounted for.1 Chadwick’s theology is brought into debate with this more recent conversation, and is found to be in many ways in line with the Spirit Christology being proposed. This is not an aspect of Chadwick’s theology that has been given attention previously and new suggestions are made as to his place in the tradition of Wesleyan theology. In the process, Chadwick’s sources are considered, including the ways that he draws on a Wesleyan theology of perfection, mid to late nineteenth century language of Pentecost and baptism of the Spirit, early twentieth century liberal Protestant theological work, and his potential relationship with the seventeenth century puritan, John Owen. Most academic interest in Chadwick to date has focused on more practical issues. However, although Chadwick was primarily concerned with holiness and evangelism, it was only by the work of Holy Spirit that he experienced these being effective in his life and the life of churches, and consequently the Holy Spirit constituted the main content of his teaching to prepare people for evangelism.
    [Show full text]
  • Proceedings Vol 4
    Jroreebiuss of W:lre ([lrarles ~esle\! ~orietu Volume 4 1997 S T Kimbrough, Jr. Charles A. Green Editor Assistant Editor PAPERS PRESENTED AT THE EIGHTH ANNUAL MEETING OF THE CHARLES WESLEY SOCIETY August 1997 Bristol. England Introduction . 3 S T Kimbrough. Jr. Charles Wesley's Bristol Hymns and Poems . 5 S T Kimbrough. ir. Charles Wesley, Ecumenical Hymnographer: "Names and Sects and Parties Fall" ........................... 31 John A. Newton Sarah Wesley: Woman of Her Times ............................. 41 Wilma J. Quantrille "Mon tres cher Ami" ............................ ............ 53 Peter S. Forsaith The Trinity in the Teaching of Charles Wesley: A Study in Eighteenth-Century Orthodoxy'? ..................... 69 A. M. Allchin Kenneth E. Rowe, President J. Richard Watson, Vice President Wilma J. Quantrille, Secretary Charles A. Green, Treasurer E. Alan Rose, Secretary-Treasurer for the United Kingdom 5 T Kimbrough, Jr., Director of Publications Board of Directors Paul W. Chilcote Tore Meistad Kenneth D. Shields A. Katherine Grieb Kenneth G. C. Newport John R. Tyson Timothy S. A-Macquiban Carlton R. Young Proceedings of The Charles Wesley Society 1997 Published in the United States by The Charles Wesley Society, 1999 Editor, S T Kimbrough, Jr. Assistant Editor, Charles A. Green Copyright © 1999 by The Charles Wesley Society. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of The Charles Wesley Society. The Charles Wesley Society Archives and History Center Drew University Madison, NJ 07940 Kenneth E. Rowe, President 1. Richard Watson, Vice President Wilma 1.
    [Show full text]
  • 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]
  • JOHN WESLEY's CHRISTOLOGY in RECENT LITERATURE by Richard M
    JOHN WESLEY'S CHRISTOLOGY IN RECENT LITERATURE by Richard M. Riss There have been a variety of interpretations of John Wesley's Chris- tology, some claiming that Wesley was well within the boundaries of orthodoxy as defined by the Council of Chalcedon (A.D. 451), others say­ ing that he moved in the direction of monophysitism, and yet others indi­ cating that he may actually have come close to advocating a form of docetism.1 This spectrum of perspectives seems broad enough to be con­ sistent with William J. Abraham's observation that "there are as many Wesleys as there are Wesley scholars."2 Nevertheless, it will be assumed here that it should be possible to determine Wesley's own view on this important theological matter. The following review of some of the relevant literature is in chrono­ logical order and will concern itself primarily with interpretations of Wes­ ley's Christology by Robin Scroggs (1960), William Ragsdale Cannon (1974), Charles R. Wilson (1983), Albert C. Outler (1984), John Deschner (1960, 1985, 1988), Kenneth J. Collins (1993, 2007), Randy L. Maddox (1994), Thomas C. Oden (1994), Timothy L. Boyd (2004), and Matthew Hambrick and Michael Lodahl (2007). There will also be an attempt to assess this literature in light of some of Wesley's own writings. according to docetism, Jesus was not a real man, but only appeared to be. He thus only appeared to have a body. See Randy Maddox, Responsible Grace (Nashville, Tenn.: Kingswood Books), 311, note 128. 2William J. Abraham, "The End of Wesleyan Theology," Wesley an Theolog- icalJournal 40 (spring 2005): 13.
    [Show full text]
  • Wesleyan Eschatological Implications for The
    WESLEYAN ESCHATOLOGICAL IMPLICATIONS FOR THE CHURCH’S ENGAGEMENT WITH OTHER RELIGIONS The Thirteenth Oxford Institute of Methodist Theological Studies Mission – Witness and Engagement Working Group August 12, 2013 Eschatology as Christian doctrine seeks to express the Church’s understanding of final events in the present age; the consummation of the created order when God will be “all in all;” and how the eschatological impacts contemporary life and reality. While some Wesleyan theologians have been reticent to address the subject, or reluctant to speculate on particular issues surrounding Christ’s second coming and millennial reign, there has been a consistent articulation of a Wesleyan vision of the “life everlasting” since the 18th century Methodist revival, with provisional implications drawn for the present age.1 Because John Wesley and his theological heirs believed “first evidences” of the “age to come” are being expressed already in the lives of Christians, adjectives like “realized,” “anticipated,” “inaugurated,” and “processive” are used to describe their eschatology.2 The purpose of my paper is twofold: (1) identify key features of this historic Wesleyan eschatological vision relevant for Christianity’s engagement with different religions and (2) explore their implications within the larger framework of the Church’s openness, dialogue and witness, and collaboration with other faiths. In the last twenty years there has been a renaissance among Wesleyan scholars attempting to connect Wesleyan “New Creation” eschatology with contemporary issues: ecclesial, social, economic, ecological, and inter-religious.3 Unfortunately, the work done on Christianity’s relationship with other religions, while helpful, has been limited in scope; usually restricted to the applicability of John Wesley’s eschatological views; to the 1John B.
    [Show full text]
  • The Theology of Grace in the Thought of Jacobus Arminius and Philip Van Limborch: a Study in the Development of Seventeenth Century Dutch Arminianism
    The Theology of Grace in the Thought of Jacobus Arminius and Philip van Limborch: A Study in the Development of Seventeenth Century Dutch Arminianism By John Mark Hicks A Thesis Submitted to the Faculty of Westminster Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy 1985 Faculty Advisor: Dr. Richard C. Gamble Second Faculty Reader: Mr. David W. Clowney Chairman, Field Committee: Dr. D. Claire Davis External Reader: Dr. Carl W. Bangs 2 Dissertation Abstract The Theology of Grace in the Thought of Jacobus Arminius and Philip van Limborch: A Study in the Development of Seventeenth Century Dutch Arminianism By John Mark Hicks The dissertation addresses the problem of the theological relationship between the theology of Jacobus Arminius (1560-1609) and the theology of Philip van Limborch (1633-1712). Arminius is taken as a representative of original Arminianism and Limborch is viewed as a representative of developed Remonstrantism. The problem of the dissertation is the nature of the relationship between Arminianism and Remonstrantism. Some argue that the two systems are the fundamentally the same, others argue that Arminianism logically entails Remonstrantism and others argue that they ought to be radically distinguished. The thesis of the dissertation is that the presuppositions of Arminianism and Remonstrantism are radically different. The thesis is limited to the doctrine of grace. There is no discussion of predestination. Rather, the thesis is based upon four categories of grace: (1) its need; (2) its nature; (3) its ground; and (4) its appropriation. The method of the dissertation is a careful, separate analysis of the two theologians.
    [Show full text]
  • CS-422 Theological Heritage 4: Wesleyan Movement Wesley
    CS-422 Theological Heritage 4: Wesleyan Movement Wesley Theological Seminary Course of Study General Board of Higher Education and Ministry Second Summer Term: July 13-17, 2020 Faculty: Rev. Joye F. Jones Email: [email protected] Course Description This course covers the significant individuals, decisive events, and theology of the Methodist movement. Utilizing categories of grace, faith, and holiness, the student will appropriate the Wesleyan heritage. Objectives 1. Understand and reflect on the movements, major figures, and events that led to the eighteenth century revivals, especially the lives and ministries of John and Charles Wesley. 2. Understand and articulate the vision of holiness and the theology of grace as it shaped the Wesleys, and the structures of the Methodist movement. 3. Identify and discuss significant theological and historical developments in American Methodism, including ordination and episcopacy. 4. Reflect theologically on our Wesleyan heritage and identity. Required Texts: • Heitzenrater Richard P., Wesley and the People Called Methodists. Second edition. Nashville: Abingdon Press, 2013. • Maddox, Randy L. Responsible Grace: John Wesley's Practical Theology. Nashville: Kingswood Books, 1994. • Wigger, John H. American Saint: Francis Asbury and the Methodists. New York: Oxford University Press, 2009 Plus the following sermons found on http://wesley.nnu.edu/john-wesley/ (Note, all of these sermons are included in John Wesley’s Sermons, An Anthology edited by Outler & Heitzenrater, Abingdon Press, ©1987, 2nd printing, 1993.) “Free Grace” “On Working Out Our Own Salvation” “Scripture Way of Salvation” “Use of Money” “Witness of the Spirit II” And this article by John Wesley: “What is an Arminian” found on https://arminiantheologyblog.wordpress.com/category/john-wesley/ Optional Texts: None of these are required; they are listed in case you want to read more.
    [Show full text]
  • THEO 0629 | John Wesley's Theology
    Course Syllabus FALL 2019 JOHN WESLEY’S THEOLOGY: RENEWING THE HEART, RENEWING THE CHURCH THEO 0629 / BSTH 3693 SEPTEMBER 9 – DECEMBER 6, 2019 HYBRID WEB-BASED / CLASSROOM COURSE Seven online lectures Two classroom sessions: September 27 and November 22, 9:00 a.m.- 4:00 p.m Livestream option available for classroom sessions INSTRUCTOR: JAMES E. PEDLAR, PhD Telephone number: 416-226-6620 x2215 Email: [email protected] Office Hours: Office Hours: Tuesdays, 10:15-11:15, Thursdays 10:45-11:45 Online/Live Stream learners may participate in virtual office hours, as posted on the webpage. Access course material at http://classes.tyndale.ca/ Course-related emails ONLY will be sent to your @MyTyndale.ca e-mail account. Learn how to access and forward emails to your personal account. The mission of Tyndale Seminary is to provide Christ-centred graduate theological education for leaders in the church and society whose lives are marked by intellectual maturity, spiritual vigour and moral integrity, and whose witness will faithfully engage culture with the Gospel. I. COURSE DESCRIPTION An examination of the life and thought of John Wesley, and of early Methodism as a movement of evangelism, renewal and mission within the larger Christian Church. Students will explore major aspects of Wesley’s theology and the dynamics of early Methodism as a movement, with attention to how Wesley’s theology can help inform a holistic understanding of Christian life and mission in the contemporary context. II. LEARNING OUTCOMES At the end of the course, students will be able to: Date of Revision: June 10, 2019 1 1.
    [Show full text]