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Wesleyan Beliefs
WESLEYAN BELIEFS Formal and Popular Expressions of the Core Beliefs of Wesleyan Communities Ted A. Campbell £201O An Imprint ofAbingdon Press ~J KINGSWOOD~Tç4~/1~, Tennessee BOOKS ~thodist CHAPTER 2 rted the ~tions to I ils, as he JOHN WESLEY’S CLAIMS since been ABOUT DISTINCTIVELY ns we if you METHODIST BELIEFS aptiSt rdinal ~,the of the -‘ there InnS of ~JNTRODUCTION - The previous chapter began to describe the core beliefs of listinctive ~Wes1eyan communities in the works of John Wesley by asking justifica ~:about his understanding of common Christian faith, examining in ~ted to the v-particular his understanding of common “essential” or “fundamen mess. The ~ tal” Christian beliefs affirmed in the Methodist movement. I turn in Wesleyan ~this chapter to consider John Wesley’s claims about distinctive y. The next I ~. beliefs of the Methodist movement. As noted above, we have to dis a Wesley’s :tinguish, in the context of the eighteenth century, between the S. Wesleyan movement, the movement led by John and Charles ;~:Wesley,1 and the broader Evangelical or “Methodist” movement that denoted the Evangelical revival including Calvinistic preachers and leaders as well as the Wesleys.2 The distinctive teachings of the - or Evangelical movement in the eighteenth century i:focused around the Christian’s pilgrimage from sin to salvation, the ~ pilgrimage described in the Reformed tradition as the ordo salutis, ~. the “order of salvation,” and which John Wesley preferred to call ~“the way of salvation” or “the way to heaven.”3 But as we shall see :in this chapter, there were some other critical nuances to distinctly ~Methodist and Wesleyan teachings that will also be considered here, namely, a distinctive emphasis on religious experience (“per ;ceptible inspiration”) as a grounds for claims about the religious ~e, and the teaching of entire sanctification as a very distinctive I::ma~ of the Wesleyan branch of the Evangelical movement. -
A Rehabilitation of Scholasticism? a Review Article on Richard A. Muller's Post-Reformation Reformed Dogmatics, Vol
A REHABILITATION OF SCHOLASTICISM? A REVIEW ARTICLE ON RICHARD A. MULLER'S POST-REFORMATION REFORMED DOGMATICS, VOL. I, PROLEGOMENA TO THEOLOGY* DOUGLAS F. KELLY REFORMED THEOLOGICAL SEMINARY, JACKSON, MISSISSIPPI For decades the idea of scholastic theology has tended to raise very nega tive images, especially among Protestants. The very words 'Protestant scholasticism' or 'seventeenth-century Orthodoxy' conjure up mental pic tures of decaying calf-bound Latin folios covered with thick dust. Of forced and inappropriate proof-texting inside, of abstract and boring syl logisms, far removed from the dynamism of biblical history and concerns of modem life, of harsh logic, a polemical spirit and an almost arrogant propensity to answer questions which the ages have had to leave open. The 'Biblical Theology' movement inspired by Barth and Brunner earlier this century, and the great flowering of sixteenth-century Reformation studies since World War 11 have given seventeenth-century Protestant scholasticism very poor marks when compared with the theology of the original Reformers. The fresh emphasis on the dynamic development of the theology in tfie Scriptures among Evangelicals (post-V os) and vari ous approaches to the 'New Hermeneutics' among those in the more lib eral camp have raised serious questions about the scriptural balance (if not validity) of the more traditional Protestant text-book theology. R. T. Kendall, for instance, has quite negatively evaluated the seventeenth-cen tury Westminster confessional theology in light of the very Calvin whom the Westminster divines certainly thought they were following. 1 Can anything good, therefore, be said these days about Protestant scholasticism? Is it even legitimate to reopen this subject in a serious way? Richard A. -
Antoine De Chandieu (1534-1591): One of the Fathers Of
CALVIN THEOLOGICAL SEMINARY ANTOINE DE CHANDIEU (1534-1591): ONE OF THE FATHERS OF REFORMED SCHOLASTICISM? A DISSERTATION SUBMITTED TO THE FACULTY OF CALVIN THEOLOGICAL SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY THEODORE GERARD VAN RAALTE GRAND RAPIDS, MICHIGAN MAY 2013 CALVIN THEOLOGICAL SEMINARY 3233 Burton SE • Grand Rapids, Michigan • 49546-4301 800388-6034 fax: 616 957-8621 [email protected] www. calvinseminary. edu. This dissertation entitled ANTOINE DE CHANDIEU (1534-1591): L'UN DES PERES DE LA SCHOLASTIQUE REFORMEE? written by THEODORE GERARD VAN RAALTE and submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy has been accepted by the faculty of Calvin Theological Seminary upon the recommendation of the undersigned readers: Richard A. Muller, Ph.D. I Date ~ 4 ,,?tJ/3 Dean of Academic Programs Copyright © 2013 by Theodore G. (Ted) Van Raalte All rights reserved For Christine CONTENTS Preface .................................................................................................................. viii Abstract ................................................................................................................... xii Chapter 1 Introduction: Historiography and Scholastic Method Introduction .............................................................................................................1 State of Research on Chandieu ...............................................................................6 Published Research on Chandieu’s Contemporary -
Anglican Reflections on Justification by Faith
ATR/95:1 Anglican Reflections on Justification by Faith William G. Witt* This article reexamines the Reformation doctrine of justification by faith alone in the light of traditional criticisms and misunder- standings, but also of recent developments such as agreed ecu- menical statements and the “New Perspective” on Paul. Focusing on formulations of justification found in Anglican reformers such as Thomas Cranmer and Richard Hooker, the author argues that justification by grace through faith is a summary way of saying that salvation from sin is the work of Jesus Christ alone. Union with Christ takes place through faith, and, through this union, Christ’s atoning work has two dimensions: forgiveness of sins (jus- tification) and transformation (sanctification). Union with Christ is sacramentally mediated (through baptism and the eucharist), and has corporate and ecclesial implications, as union with Christ is also union with Christ’s body, the church. The Reformation doctrine of justification by faith is much misun- derstood. Among Roman Catholics, there is the caricature of justifica- tion by faith as a “legal fiction,” as if there were no such thing as a Protestant theology of either creation or sanctification. Similar to the accusation of “legal fiction” was the older criticism that justification by faith was an example of the tendency of late medieval Nominalism to reduce salvation to a matter of a divine voluntarist command, with no correlation to any notion of inherent goodness. For Luther, it was said, the Nominalist God could declare to be righteous someone who * William G. Witt is Assistant Professor of Systematic Theology at Trinity School for Ministry, where he teaches both Systematic Theology and Ethics. -
Curriculum Vitae Peter A. Lillback, Phd President and Professor of Historical Theology Westminster Theological Seminary Philadelphia, United States of America
Curriculum Vitae Peter A. Lillback, PhD President and Professor of Historical Theology Westminster Theological Seminary Philadelphia, United States of America Degrees 1985 PhD, Westminster Theological Seminary, Philadelphia, PA (Reformation and Post Reformation Studies); Dissertation: “The Binding of God: Calvin’s Role in the Development of Covenant Theology.” 1978 ThM, Dallas Theological Seminary, Dallas TX (Systematic Theology and Apologetics); Thesis: “The Significance of the Noetic Effects of Sin for a Theistic Epistemology.” 1974 BA, Cedarville College, Cedarville, OH (Pre-Seminary Bible, Speech, and minors in New Testament Greek and Philosophy) Professional 2005– President and Professor of Historical Theology Teaching Experience: Faculty of IRES in Jakarta, Indonesia (2012–); Westminster Theological Seminary, Philadelphia (1981–2005); Philadelphia Theological Seminary (1995–1999); Cranmer Theological Seminary, Shreveport, LA (1996); Chesapeake Theological Seminary (1990–1996); Center for Urban Theological Studies (1986); Reformed Bible Institute (1981); Southern Bible Training School (1976) Pastoral Experience 1991–2009 Senior Pastor, Proclamation Presbyterian Church, Bryn Mawr, Pennsylvania 1988–1991 Associate Pastor, Evangelical Presbyterian Church, Newark, Delaware 1982–1988 Pastor, Bethany Presbyterian Church, Oxford, Pennsylvania Honors 2009 George Washington’s Sacred Fire became #1 bestseller on the Amazon List 1978 High Honor graduate of Dallas Theological Seminary 1974 Oxford Press Bible Award: Highest Honor graduate of Cedarville College 1973 Who’s Who Among Students in American Universities and Colleges 1973 President of the Philosophy Club at Cedarville College Selected Special Lectures 2005 Inaugurated as President of Westminster Seminary 1997 Dedication of Villa Grazia, Palm Beach, Florida 1996 “The Christianity of George Washington,” Contemporary Issues Conference Seminar at Westminster Theological Seminary 1995 “Apologetics & Reformation”-Conference on Apologetics at Westminster Theological Seminary 1994 Debate with Mr. -
Mentoring Westminster Today
Westminster Today WINTER 2010 | vol 2 . I s s 1 f o r m i n g . t e a c h i n g . e n g a g i n g mentoring Servant Leaders in this issue Desert Bloom | page 6 China Log | page 14 Mentoring servant Leaders Forming Specialists in the Bible ithout fear of contradiction, Jesus is the greatest educator in history. his Great Commission declares, “Go and make disciples (learners) of all nations” (Matthew 28:19). the School of Christ is worldwide and eternal in character. People from every kindred, tribe, tongue and nation are included (rev. 5:9). in the ages to come, we will still be learning of his grace (eph. 2:6-7)! in obedience to Christ’s Great Commission, Westminster theological Seminary operates as a school of higher learning to train pastors, teachers and Wleaders for the Kingdom of Christ by Declaring the Whole Counsel of God. in the spirit of Christ’s gospel imperative, we seek to make lifelong learners of the unsearchable riches of God in Christ as revealed in the historic-redemptive self- disclosure of God in the Scriptures. We have been doing that now for 80 years. our living graduates and alumni, numbering well over 6,000, are serving in over 60 countries around the globe. these have been consistently identified with what Westminster has cherished—high scholarship and depth of orthodox theology, which seeks to reflect Christ’s love and gospel service. Will you come and join our community of servant leaders and specialists in the Bible? When you do, you will join our worldwide alumni who cherish and joyfully pursue the greatest commission ever given among men—to make learners of the saving and eternal gospel of Jesus Christ, the King of Kings and Lord of Lords. -
Incorporated Righteousness: a Response to Recent Evangelical Discussion Concerning the Imputation of Christ’S Righteousness in Justification
JETS 47/2 (June 2004) 253–75 INCORPORATED RIGHTEOUSNESS: A RESPONSE TO RECENT EVANGELICAL DISCUSSION CONCERNING THE IMPUTATION OF CHRIST’S RIGHTEOUSNESS IN JUSTIFICATION michael f. bird* i. introduction In the last ten years biblical and theological scholarship has witnessed an increasing amount of interest in the doctrine of justification. This resur- gence can be directly attributed to issues emerging from recent Protestant- Catholic dialogue on justification and the exegetical controversies prompted by the New Perspective on Paul. Central to discussion on either front is the topic of the imputation of Christ’s righteousness, specifically, whether or not it is true to the biblical data. As expected, this has given way to some heated discussion with salvos of criticism being launched by both sides of the de- bate. For some authors a denial of the imputation of Christ’s righteousness as the sole grounds of justification amounts to a virtual denial of the gospel itself and an attack on the Reformation. Others, by jettisoning belief in im- puted righteousness, perceive themselves as returning to the historical mean- ing of justification and emancipating the Church from its Lutheranism. In view of this it will be the aim of this essay, in dialogue with the main pro- tagonists, to seek a solution that corresponds with the biblical evidence and may hopefully go some way in bringing both sides of the debate together. ii. a short history of imputed righteousness since the reformation It is beneficial to preface contemporary disputes concerning justification by identifying their historical antecedents. Although the Protestant view of justification was not without some indebtedness to Augustine and medieval reactions against semi-Pelagianism, for the most part it represented a theo- logical novum. -
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. -
Covenant Theology in Reformed Perspective
COVENANT THEOLOGY IN REFORMED PERSPECTIVE Collected essays and book reviews in historical, biblical, and systematic theology Mark W. Karlberg Wipf and Stock Publihsers 150 West Broadway, Eugene OR 97401 Made available electronically through Two Age Press Covenant Theology in Reformed Perspective By Karlberg, Mark W. Copyright©2000 by Karlberg, Mark W. ISBN: 1-57910-315-4 (For the bound printed version) Printed by Wipf & Stock Publishers, 2000. This book is reprinted electronially by Two Age Press on behalf of Wipf & Stock Publishers. The original bound copy by Wipf and Stock differs slightly in pagi- nation. Dedicated to my parents and aunt, Dorothy Bloser, For their spiritual discernment in the things of the Lord And their sacrifice in the struggle for the faith in our generation. Soli Deo gloria Permission to republish material was granted by: Calvin Theilogical Journal The Evangelical Quarterly Foundations Journal of the Evangelical Theological Society Trinity Journal The Westminster Theological Journal and by John Muether and Howard Griffith, editors, Creator, Redeemer, and Consummator: Essays in Biblical Theology Presented to Meredith G. Kline Collection of Articles CHAPTER ONE: “Reformed Interpretation of the Mosaic Covenant,” The Westminster Theological Journal 43 (1980) 1-57. CHAPTER TWO: “Reformation Politics: The Relevance of OT Ethics in Calvinist Political Theory,” Journal of the Evangelical Theological Society 29 (1986) 179-91. CHAPTER THREE: “Moses and Christ: The Place of Law in Seventeenth-Centu- ry Puritanism,” Trinity Journal 10 NS (1989) 11-32. CHAPTER FOUR: “The Original State of Adam: Tensions in Reformed Theolo- gy,”The Evangelical Quarterly 59 (1987) 291-309. CHAPTER FIVE: “Covenant Theology and the Westminster Tradition,” WTJ 54 (1992) 135-52. -
Protestant Experience and Continuity of Political Thought in Early America, 1630-1789
Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School July 2020 Protestant Experience and Continuity of Political Thought in Early America, 1630-1789 Stephen Michael Wolfe Louisiana State University and Agricultural and Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Political History Commons, Political Theory Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the United States History Commons Recommended Citation Wolfe, Stephen Michael, "Protestant Experience and Continuity of Political Thought in Early America, 1630-1789" (2020). LSU Doctoral Dissertations. 5344. https://digitalcommons.lsu.edu/gradschool_dissertations/5344 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. PROTESTANT EXPERIENCE AND CONTINUITY OF POLITICAL THOUGHT IN EARLY AMERICA, 1630-1789 A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Political Science by Stephen Michael Wolfe B.S., United States Military Academy (West Point), 2008 M.A., Louisiana State University, 2016, 2018 August 2020 Acknowledgements I owe my interest in politics to my father, who over the years, beginning when I was young, talked with me for countless hours about American politics, usually while driving to one of our outdoor adventures. He has relentlessly inspired, encouraged, and supported me in my various endeavors, from attending West Point to completing graduate school. -
Single-Mindedness
Believe Chapter 14: Single-Mindedness Key Verse: But seek first his kingdom and his righteousness, and all these things will be given to you as well. Matthew 6:33 The proper priority (6:33). Jesus’ reasoning culminates in the famous directive, “But seek first his kingdom and his righteousness.” This climactic admonition draws the listeners back to the key verse of the sermon, where Jesus declared, “Unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20). The use of the imperative “seek” does not mean to look for something not present, for Jesus has already announced the arrival of the kingdom. In this context it means that his disciples are to make the kingdom of heaven the center of their continual, daily priorities. They have already entered the kingdom of heaven and are to live with that reality, drawing on God’s ordering of their daily lives. In doing so they will “seek … his righteousness.” The conjunction of righteousness and the kingdom maintains a special theme in the Sermon on the Mount (Matthew 5:6, 10, 20; Matthew 6:1). It does not mean to pursue salvation, because the disciples’ entrance to the kingdom secured them that kind of “imputed” righteousness (Matthew 5:20). It means that they are to pursue their experiential growth of “imparted” righteousness, which is to pursue the increasing perfection of the Father (Matthew 5:48) through their practice of “acts of righteousness” (Matthew 6:1). The theological articulation of these themes becomes a major focus of the early church, especially Paul. -
T.F. Torrance's Realistic Soteriological Objectivism and the Elimination of Dualisms
MJT 19 (2008) 165-194 T. F. TORRANCE'S REALISTIC SOTERIOLOGICAL OBJECTIVISM AND THE ELIMINATION OF DUALISMS: UNION WITH CHRIST IN CURRENT PERSPECTIVE by James J. Cassidy Introduction ON DECEMBER 2, 2007 the theological world lost one of its most articulate thinkers and prolific writers in recent memory. Born in August of 1913 Thomas F. Torrance was a man constantly between places. He was a Scotsman, but was born in China to Scottish Presbyterian missionaries.1 He studied German in Marburg, then under Karl Barth in Basel for two semesters2, and then taught in the United States at Auburn Theological Seminary (later turning down positions at McCormack Theological Semi- nary and Princeton University).3 He was a theologian, but knew his sci- ence so well that he had became the authority on the relation between science and theology. He was called to replace Karl Barth at the Univer- sity of Basel, but ended up teaching back in Scotland. He was an aca- demic and served 27 years at New College, but was also a churchman who served many years in the pastorate. He was a Presbyterian minister, but was consecrated a Protopresbyter in the Patriarchate of Alexandria.4 He was active in writing during his teaching career, but his greatest work came after his retirement when he penned The Christian Doctrine of God. It is perhaps ironic, in light of his life and dual (evenly multiple) resi- dences, callings, and interests, that he is so well known for his disdain of dualisms5. In his search for a “rigorous scientific theology”6 he found a unified theory of knowledge in Christology.