Collection of Wesley's Doctrines
Odilon Massolar
Chaves
===============================
Copyright © 2026, Odilon Massolar Chaves
All rights reserved to the
author.
It is allowed to read, copy
and share for free.
Article 184 of the Penal
Code and Law 96710 of February 19, 1998.
Books published in the
Wesleyan Digital Library: 766
Books published by the
author: 810
Address: https://bibliotecawesleyana.blogspot.com
Cover: John Wesley - Facebook José Viladecans
All glory to God!
Odilon Massolar Chaves is a
retired Methodist pastor, with a doctorate in Theology and History from the
Methodist University of São Paulo.
Son of Rev. Adherico Ribeiro Chaves and Roza Massolar Chaves.
He is married to RoseMary.
He has two daughters:
Liliana and Luciana.
His thesis dealt with the
Methodist revival in England in the eighteenth century and its contribution as
a paradigm for our days.
Theology.
===============================
Table
of Contents
·
Introduction
·
God's grace
·
Prevenient grace
·
Justification by faith
·
The New Birth
·
Christian perfection
·
Free will
·
The Trinity
·
The
Holy Spirit and the Actuality of the Gifts
·
The
Bible as the Supreme Authority
·
The Sacraments of the Church
·
The 25 Articles of Religion
·
The return of Jesus
===============================
Introduction
"Collection of Wesley's Doctrines" is a
331-page book containing 12 studies on the major doctrines taught by John
Wesley.
"The main doctrines of John Wesley (1703–1791)
underlie Methodism and Arminianism, emphasizing the grace of God available to
all, the need for personal and social holiness, and the experience of
salvation. Its theological pillars include prevenient grace (which
enables free will), justification by faith, the assurance of salvation by the
Holy Spirit, and Christian perfection."
An essential collection for Wesleyans and for all who
have a desire to practice biblical doctrines.
With these doctrines Wesley was God's instrument to
transform England in the eighteenth century.
Enjoy your studies!
The Author
===============================
============================================================
The Grace of God
===============================
Table of Contents
· Introduction
· The grace
· Grace in Wesley and Paul
·
Love, the foundation of
God's grace
·
The Trinity in the Granting
of Grace
· The analogy of grace
· Growing in grace
===============================
Introduction
"For John Wesley,
the grace of God is the unmerited and active favor that pervades all human
existence, seeking to restore the divine image in man and sanctify him. It is understood as a continuous
process that includes prevenient (universal and attractive), justifying
(forgiveness) and sanctifying (transformation of heart and life) grace."[1]
The word grace is rooted in
the Greek word: CHARIS, which means: unconditional love, free gift, favor
granted to someone, unconditional generosity
Wesley defined grace as the
"bounty or favor of God: his free and unmerited favor, ... man having no
right to the least of his mercies.
"The
grace of God is free in all and free to all," said John Wesley.
It was free grace that
"formed man from the dust of the ground and breathed into him a living
soul.
Grace is
God's presence to create, heal, forgive, reconcile, and transform human hearts,
communities, and all creation. Wherever God is present, there is grace!
===============================
The grace
Grace can have at least two meanings in the
Bible. First, thanksgiving means thanksgiving.
Paul says, "Give thanks in all
circumstances, for this is God's will for you in Christ Jesus" (1
Thessalonians 5:18).
A well-known hymn is "Thanks I Do," which in
the first verse reads:
I give thanks for this
life:
For the good he
revealedGraces I give for the future,
And through everything
you've been through
For the blessings poured
out,
For pain, for afflictionBy
revealed grace!
I thank you for your
forgiveness.
The second meaning of grace is in relation to
salvation.
Paul told the Ephesians, "For by grace you have been saved through
faith; and that is not of yourselves; it is a gift from God. It
does not come from works, lest any man should boast. For we are his
workmanship, created in Christ Jesus for good works, which God prepared for us
to walk in them" (Ephesians 2:8-10).
This word grace has its roots in the Greek word: CHARIS, which has the
following meaning: Unconditional love, Free gift, Favor granted to someone,
Unconditional generosity.[2]
The story of John Newton (1725 -1807) reveals
well the meaning of grace.
John Newton was a slave trader, but he converted and became an advocate
for liberation. He became an Anglican pastor and wrote "Amazing
grace," which in the first few verses portrays well what God's grace is:
Sublime grace
Amazing grace, how sweet is
the sound
Who saved a wretch like me
I've been lost, but now I'm
found
I was blind, but now I see
It was grace that taught my
heart to fear
And the grace eased my fears
How precious was the
appearance of grace
When I believed
Chorus
My chains are gone,
I've been set free
My God, my Savior, rescued me
And as in a flood,
His mercy rains
Endless love[3]
Incredible grace.
Here is the acknowledgment that we deserve
nothing, for we are sinners, but the great love of God reaches us and restores
us.
Nowadays, Paulo Cesar Baruk wrote in the
song "Sobre a graça":
No matter what I doNo matter what I say
Your love for me doesn't failYour grace is larger than life
By grace I am saved, by grace has set me
freeI have never been deservingBut by grace, by grace.[4]
The story of the Prodigal Son or Lost Son, in Luke
15:11-32, portrays well what God's grace is.
A son who leaves home and gets lost in the world, but
repents returns to the Father's house, who welcomes him with joy and holds a
party for him.
The father said to his brother, "But we had to
celebrate and rejoice, because this brother of yours was dead and came back to
life, he was lost and is found" (Luke
15:32).
In the past, several hymns and choruses have expressed what grace is,
such as the hymn "Marvelous Grace."
Another chorus is "The grace of Jesus", which says:
The Grace of Jesus
The grace of JesusWill never failWill never lackWill never lack meWill
never lack me
I sing night and dayDay and night without stoppingWith great joyWithout
ever getting tired
The grace of JesusWill never failWill never lackWill never lack meWill
never lack me
In the heart
But grace needs to be well understood in order to better enjoy this
wonder of God.
Grace in Wesley and Paul
Wesley: God's Generosity or
Favor: His Free and Unmerited Favor
John Wesley defined grace as the "bounty or favor of God:
his free and unmerited favor, ... man having no right to the least of his
mercies.
It was free grace that 'formed man from the dust of the ground, and
breathed into him a living soul,' and stamped on that soul the image of God,
and 'put all things under his feet.' ... For there is nothing that we are, or
have, or do, that can deserve the least thing at the hands of God."[5]
Grace is God's presence to create, heal, forgive, reconcile, and
transform human hearts, communities, and all creation. Wherever God is present,
there is grace![6]
Salvation is not by human effort.
Grace in Paul's theology
A classic biblical example of wanting
salvation by one's own effort was the situation that the Galatians were
experiencing. "The Galatians were fallen in the flesh due to the pursuit
of salvation by their own merits in the law (Galatians 3:3). Paul emphasizes
that salvation is by faith (Galatians 2:16), not behaving in order to be saved.
The law shows sin and when man looks he finds that he is dead, the letter
(Mosaic laws) kills, but the spirit (grace) gives life (2 Cor 3:6)".[7]
It does not depend on our efforts.
"The grace in Paul's theology is in the
righteousness of God revealed to mankind in Christ that justifies those who
believe.
Grace is an unmerited favor. The plan of God's grace
is consummated in Jesus Christ through death and resurrection.
In Christ, God carries out the process of
justification to justify humanity by his justice."[8]
Love, the foundation of God's grace, the
heavenly treasure
John Wesley said, "As soon as we
believe, we love God..."; we
love Him because He first loved us."[9]
This love is only the beginning, for there is a
greater measure of God's love for us to receive.
The love of God poured into our hearts, according to
Romans 5:5, "is a transforming gift - it produces love for God and for
others."[10]
"Wesley describes the love of God poured
into our hearts like heavenly treasure in an earthen vessel. ' That treasure
produces our lasting happiness."[11]
A transformative gift
For Wesley, Romans 5:5 reveals God's love as
a transformative gift: "It is the gift of experiencing God's love for
oneself. This gift is received by faith as evidence of one's justified
filial relationship with God. This gift is the source of our love for God
and others as we respond to God's love with gratitude. [12]
Grace must be sought
But we cannot sit idly by waiting for a
miracle to come from the heavens.
Whoever wants to receive grace must seek it
through prayer, Wesley said, pointing to the reference where Jesus taught this
in Matthew 7:7-8 and Matthew 13:46. He insists that Jesus taught to ask for the
Spirit's presence in prayer [Luke 11:13].
Wesley also reminds us that prayer can ask
for divine wisdom (James 4:2) and adds, "But ask in faith, or else don't
think you'll get anything from the Lord.[13]
The Trinity in the granting of grace
Wesley stated that "The grace of God is free in all and free for
all."[14]
For Wesley, grace is not irresistible. For him, God leaves to the human
being the possibility of accepting or rejecting grace.[15]
According to John Wesley, what a human being does for his salvation is
not the cause, but the effect of God's grace,
The action of God's grace does not force, but assists and empowers the
human being.
"The grace of God precedes all human knowledge and decision. This
is the basis of the Pauline message of grace."[16]
The influence of prevenient grace is the first step in man's life on the
way to salvation. Saving grace precedes all human effort and action.[17]
Paul said to the Philippians, "Therefore, my beloved, as you have
always obeyed, not only in my presence, but much more now in my absence, work
out your salvation with reverence and fear of God, for it is God who produces
in you both to will and to do of his good pleasure. Do everything without
grumbling or strife" (Phil. 2:13-14).
The action of the Trinity in the granting of grace
- Prevenient grace corresponds to the action of God as Creator;
- Justifying grace, to the redemptive action of Jesus Christ;
- Sanctifying grace, to the action of the Holy Spirit.[18]
The means of grace
For Wesley, the means of grace are offered as divine aids for diagnosis
and total healing.
In it, people can find guidelines and are awakened as divine aids:
- "The preaching that speaks in the heart; readings from the Bible
and books that lead them to understand it; early attempts to pray on impulse
and communion with men who teach by their example how to open their own hearts
to God in prayer; participation in Holy Communion – all are steps that lead men
to find the way to God".[19]
The means of grace also help us in our spiritual growth.
Without God's grace we are nothing!
The analogy of the house to understand grace
Three expressions of grace
Wesley describes three movements or expressions of God's grace:[20]
Preventive Grace: The Love
That Comes Before
A dynamic or expression of God's grace is preveniency or
"prevention" of grace.
Prevenient grace includes, according to
Wesley, "all that is wrought in the soul by what is presented as 'natural
consciousness,' ... all the 'drawings' of the 'Father', 'the desires after
God,' ... what a 'light' with which the Son of God 'enlightens all whom we supply
to the world,' showing every man 'to do justice, to love mercy, and to walk
humbly with his God'; all the convictions which his Spirit from time to time
works in every child of man.[21]
Everyone who is born receives a dose of faith to be able to seek help and
also to be able to respond to God's grace.
Some channel faith into gods or idols.
Therefore, the need to teach human beings where they should channel
their faith, to Jesus.
Prevenient grace, the balcony
Wesley defines prevenient grace as the porch of a house. It is
where we prepare to enter the house.
Grace can also be compared to a journey.
The willingness to embark on the journey, a road or a trail, the vehicle
in which a trip will be made, and the map to be traveled are gifts or
gifts. The beauty of the landscape, the mind and eyes that conceived the
journey and perceive its beauty, even the explorer who paved the way are
undeserved gifts - grace!
But, a house is more than the balcony! A trip is more than the
desire to travel! We must enter the house or begin the journey.[22]
Justifying Grace: Welcome,
the door to a new existence
Prevenient grace prepares us for justifying
grace. "Justification," said Wesley, "is another word
for forgiveness. It is the forgiveness of all our sins, and... our
acceptance by God."[23]
Justifying grace is the assurance of forgiveness that comes from
repentance, from turning to God's gracious gift of new life. It is being
reconciled and realigned with God and the acceptance of God's atoning act in
Jesus Christ.[24]
Wesley regarded justification, or justifying grace, as the gateway into
God's house of salvation. God reconciles us to God Himself, adopts us into the
life, death, and resurrection of Jesus Christ, bestows upon us our identity as
beloved sons and daughters, and incorporates us into the body of Christ, the
church.[25]
Wesley's description of his experience at Aldersgate Street on May 24,
1738, perhaps portrays the meaning of justifying grace:
"About a quarter to nine, while he [the leader] was describing the
change which God works in the heart by faith in Christ. I felt my heart
strangely warm. I felt that I trusted in Christ, Christ alone for salvation and
an assurance was given that he had taken away my sins, even my own,
and saved me from the law of sin
and death. "
To accept our identity is to enter the door of a whole new
existence. It's an identity we can never conquer.
Continuing the analogy of the house, justifying grace is the door and
the process of passing through it.
The door is open with a welcome sign. If grace is compared to a
journey, there comes a time when the traveler packs his bags, joins the guide
and heads to his destination. This is justifying grace, turning to a new
future.[26]
Sanctifying grace: love perfecting us.
The rooms of the large
dwelling of God's presence
Wesley's understanding of grace goes beyond forgiveness and acceptance
of our identity as God's beloved children. God's goal for mankind is a
complete restoration of the divine image and the conformity of all creation to
the image of Jesus Christ. Sanctification (de sanctus, holy)
denotes the process by which the believer is made holy and complete in response
to justification.[27]
Wesley asserted that God's grace seeks nothing less than a new creation
in the likeness of Jesus Christ. Sanctifying grace is the freely given
presence and power by God to restore the fullness of God's image in which we
were created. Wesley spoke of sanctification in terms of Christian
perfection, by which he means complete "holiness of heart and life."[28]
Sanctification is the ongoing process of being perfected in love and
removing the desire to sin.
Growing in grace
The Apostle Peter taught, "But grow in the grace and knowledge of
our Lord and Savior Jesus Christ. To him be the glory, now and forever!
Amen" (2 Peter 3:18).
For Wesley, "grace frees the believer to
follow the will of the Spirit and grow in grace. Such maturation—going to
perfection in love—requires the believer to open his soul to the outpouring of
the Spirit of God through the works of godliness and works of mercy that bring
us into daily communion with the Spirit so that our spirit may be conformed to
the spirit of Christ."[29]
Grace involves gift and response. Our
identity as sons and daughters of God is a gift from God to us. Living in the
world as God's redeemed children is our gift to God. Justifying grace
reconciles us to God, incorporates us into the body of Christ, and sets us on
the journey toward wholeness.[30]
Sanctifying grace continually forms us into the likeness of Christ and
pours out God's love in our hearts, our actions, and our services.
We can resist God's gracious presence and shrink back
Wesley affirmed that God's grace is universally present in everyone.
While God's presence and power to create, forgive, reconcile, and transform
universally and persistently present, we can resist God's gracious presence.
The freedom to say "no" to the invitation to reconciliation
and recognized transformation. Wesley stated that we can lose our ability to
respond to grace and therefore "shrink back" or detach ourselves from
God's grace.
Even so, God's grace remains constant, always blessing, sustaining, and
beckoning to wholeness and salvation.
In other words, words grow into Christlikeness as we open our lives to
God's presence and power at work in us and in the world.[31]
Growing in grace cannot be done with our own standards or strengths.
We need the action of the Holy Spirit in our lives. We need to live as
the Body of Christ.
Paul told the Thessalonians, "We always thank God for you all,
mentioning you in our prayers, remembering without ceasing the work of your
faith, the work of love, and the patience of hope in our Lord Jesus Christ
before our God and Father" (1 Thessalonians 1:2-3).
In this way we also learn to always give thanks for God's grace in our
lives.
============================================================
Prevenient Grace
===============================
Table
of Contents
· Introduction
· Notes
on prevenient grace
· Its
importance
·
What is Prevenient Grace?
·
The Trinity acts in prevenient grace
·
It is not a biblical term, but a theological one
·
Prevenient grace and the cooperation of the human being
·
A fourfold process of grace
·
Biblical texts on prevenient grace
·
Its origin
·
Position of the Church of the Nazarene and United Methodist
·
Prevenient grace in Saul's call
·
The prevenient grace in the act of Jesus allowing Zacchaeus to make a
life-changing decision
·
Prevenient grace in the hymns of Charles and John Wesley
=============================
Introduction
Prevenient grace is the theological term that explains the way God enables man in advance so that he can respond to the call of salvation.
It means to precede or arrive before. There is an action of God, Jesus, and the Holy Spirit in prevenient grace.
It has a fundamental
place in John Wesley's theology because salvation is central to the Christian
faith.
Prevenient grace allows people to exercise
their God-given free will, and
they can then choose the salvation offered by God in Jesus Christ or
reject the saving offer.
The chapters are
divided as follows: Notes on
prevenient grace; Its importance; What is Prevenient Grace; The Trinity acts in
prevenient grace; It is not a biblical term, but a theological one; The
prevenient grace and cooperation of the human being; A fourfold process of
grace; Biblical texts on prevenient grace; Its origin; Position of the United
Church of the Nazarene and Methodist; Prevenient grace in Saul's call; The
prevenient grace in Jesus' act allows Zacchaeus to make a life-changing
decision; Prevenient grace in the hymns of Charles and John Wesley.
A study with Wesley's explanatory notes is very
important for our days. A topic almost unknown to many, including pastors and
bishops.
=============================
Notes on prevenient grace
Prevenient grace is
the theological term that explains the way God enables man in advance so that
he can respond to the call of salvation.
It means to precede or arrive before. To
every human being God gives a certain amount of faith so that he can respond to
the call to conversion.
It has a fundamental
place in John Wesley's theology because salvation is central to the Christian
faith.
Prevenient grace allows people to exercise
their God-given free will, and
they can then choose the salvation offered by God in Jesus Christ or
reject the saving offer.
Prevenient grace includes, according to Wesley, "everything that is
done in the soul by what is often called the 'natural conscience'.
Prevenient grace enables us to respond to
God—in Wesleyan terms, "work together" or "cooperate" with
God.
This restoration by God's prevenient grace
allows us to cooperate with that grace and move toward repentance,
justification, regeneration, sanctification, and ultimately glorification.
Prevenient grace, while part of a larger
Augustinian Western tradition, came to Wesley particularly through the Arminian
and Anglican traditions.
But we also believe that the grace of God through Jesus Christ is freely
given to all human beings, enabling all who would turn from sin to
righteousness, to believe in Jesus Christ for pardon and cleansing from sin,
and to do good works acceptable and acceptable in His sight.
Its importance
"Prevenient grace has a fundamental
place in John Wesley's theology because salvation is central to the Christian
faith. Wesley stated, "Salvation begins with what is generally (and very
appropriately) called 'prevenient grace,'" said Church of the Nazarene
theologian Geordan Hammond.[32]
What is Prevenient Grace
It means to precede or
arrive before. To every human being God gives a certain amount of faith so that
he can respond to the call to conversion
The Holy Spirit works so that we can draw
closer to God.
Wesley, as was common in
his day, generally used the term "preventive" grace in the sense that
was in harmony with the root of his Latin word
"Preveniente is from the Latin
praevenire, which means to precede or arrive before. Wesley, as was common in
his day, generally used the term "preventive" grace in the sense that
was in harmony with the root of his Latin word. This was different from the
common meaning of "prevent" in today's English (which would be to
prevent something from happening). If we define it according to Wesley and
classical Christianity, alternative terms such as "preparatory grace"
or "enabling grace" can be used. Prevenient grace can be described as
the work of the Holy Spirit bringing us closer to God."[33]
prevenient grace allows people to exercise their God-given free will, and they can then choose the salvation offered by God in Jesus
Christ or
reject the saving offer
"Prevenient grace is divine grace that precedes human decision. It exists before and without reference to
any human achievement. Because men have been corrupted by the effect of sin, prevenient grace allows people to exercise their God-given free will, and they can then choose the salvation offered by God in Jesus Christ or reject the saving offer. Augustine said that prevenient grace cannot
be resisted, Wesleyan Arminians believe that it allows, but does not ensure,
personal acceptance of the gift of salvation. [34]
The Trinity acts in
prevenient grace
Prevenient grace includes, according to
Wesley, "everything that is done in the soul by what is often called the
'natural conscience'
"A dynamic or expression of God's grace is prevenience or
'preventive' grace. Prevenient grace includes, according to Wesley,
"all that is done in the soul by what is often called the 'natural
conscience,' ... all the 'drawings' of the 'Father', the desires of God, ...
that 'light' with which the Son of God 'lighteth every one that cometh into the
world,' showing every man 'to do righteousness, and to love mercy, and to walk
humbly with his God;' all the convictions which his Spirit from time to time
works in every child of man. Although he took seriously the seriousness of
human sin and brokenness, Wesley believed that God's grace prevents the total
destruction of the divine image in us."[35]
It is not a biblical term,
but a theological one
"Prevenient grace is the theological term that explains the way in which
God enables man in advance so that he can respond to the call of salvation
And the question that many ask is whether the
term is in the Bible.
Valmir Nascimento
states that "Prevenient grace is the theological term that
explains the way God enables man in advance so that he can respond to the call
of salvation. Like many other biblical doctrines, such as the Trinity and total
depravity, the term "prevenient grace" is not expressly found in
Scripture, but the teaching is, since it is a tacit biblical category,
evidenced through the systematic interpretation of the Sacred Text. [36]
The
doctrine of prevenient grace is within the larger picture of Scripture
"The doctrine of
prevenient grace is within the larger picture of Scripture, from the
understanding of the divine work for the salvation of man. Brian Shelton
rightly asserts that systematic theology examines every doctrine in light of
the greater testimony of Scripture for greater coherence or correctness.
"This is the best way to test our interpretation of any biblical doctrine,
including that of our restored ability to believe in Christ." [37]
While the term prevenient
grace does not appear in the Bible, the concept is nevertheless deeply embedded
in it
And Geordan Hammond adds: "While the
term prevenient grace does not appear in the Bible, the concept nevertheless
appears deeply embedded in it. In the Bible and in the life of the Christian,
grace is revealed and embodied supremely in the incarnation and foresight work
of the Holy Trinity in sending us the Son of God. Wesley saw the incarnation of
Christ—"the true light that enlightens all was coming into the world"
(John 1:9)—as a gift of prevenient grace to all people. Prevenient grace can
also be implicitly linked to God's work directing "his great love in
sending Christ to die for us, while we were yet sinners" (Romans 5:8). [38]
Prevenient grace and the
cooperation of the human being
The human being is necessary to participate
in the process of prevenient grace. Only then will it be realized in your life.
"This restoration by God's prevenient
grace allows us to cooperate with that grace and move toward repentance,
justification, regeneration, sanctification, and ultimately
glorification." [39]
Wesley, man is enabled to
cooperate with God by being convinced, justified, and sanctified
For Wesley, the human being is able to
cooperate with God by being convinced, justified and sanctified.
The initiative is God's with His grace, His
undeserved love.
prevenient grace enables us
to respond to God—in Wesleyan terms "work together" or
"cooperate" with God
"As God's initiative, prevenient grace
enables us to respond to God—in Wesleyan terms "work together" or
"cooperate" with God. While the doctrine can be found in many of
Wesley's writings, the only place it is more clearly expressed is in his sermon
"On Working Out Our Own Salvation" which he uses Philippians 2:12-13
as his text: "Work hard for your salvation, obeying God with reverence and
fear. For God is at work in you, giving you the desire and power to do what is
pleasing to him." Wesley memorably summarizes this teaching as
"first, God works; therefore, you can work. Secondly, God works;
therefore, you must work." Here Wesley highlights the universality of
prevenient grace; Therefore, "no man sins, because he does not have grace,
but because he does not use the grace that he has." [40]
A fourfold process of grace
"Wesley described a fourfold process of
grace. To be awakened by prevenient grace; Convincing grace is the movement and
desire for repentance. Justifying grace enables us to trust Christ for our
salvation. Sanctifying grace brings us salvation to its fullness—salvation from
the power and root of sin and restoration to the image of God. Wesley declared,
"All experience, as well as the Scriptures, shows that salvation is both
instantaneous and gradual." [41]
Grace is given to us while we were sinners.
Biblical texts on
prevenient grace
In the Bible we find several texts that
indicate or speak openly about prevenient grace.
Among them are:
Jeremiah 1:5:
"Before I formed you in the womb I knew you, and before you came out of
the womb I consecrated you..."
Jeremiah 31:3:
"... With everlasting love I have loved you, therefore with kindness I
have drawn you."
Ezekiel 34:11–16:
"For thus says the LORD God: Behold, I myself will seek my sheep and seek
them.... The lost I will seek, the stray I will bring again, the broken I will
bind and the sick I will strengthen..."
Luke 19:10:
"For the Son of Man has come to seek and to save the lost."
John 6:44:
"No one can come to me unless the Father who sent me draws him..."
Romans 2:4:
"... it is the goodness of God that leads you to repentance..."
Philippians 2:12–13:
"... work out your salvation with fear and trembling; for it is God who
works in you both to will and to do of his good pleasure."
I John 4:19:
"We love him, because he first loved us." [42]
Its origin
Prevenient grace, while
part of a broad Augustinian Western tradition, came to Wesley particularly
through the Arminian and Anglican traditions
Prevenient grace was developed especially
from the early church and the Church of England.
"Prevenient grace, while it is part of a
broad Augustinian Western tradition, came to Wesley particularly through the
Arminian and Anglican traditions. Wesley, as an heir and contributor to these
traditions, emphasized that God's grace is a "free grace." [43]
Its origin comes from Augustine.
"Prevenient grace is a Christian
theology rooted in Augustine of Hippo, but it
was defended by numerous church fathers before the bishop of Hippo, whom we now
call the constituents of Patristics. It is
embraced primarily by Arminian Christians who are influenced by the theology of Jacob Arminius or John Wesley." [44]
The fact is that with the sin of Adam and
Eve, man cannot be saved by himself. There is no power in man to do a good work
without the grace of God.
Paul, writing to the Ephesians, was very
clear: "For by grace you have been saved through faith; and that is not of
yourselves; it is a gift from God. 9 It does not come of works, lest anyone
should boast" (Ephesians 2:8-9).
Position of the Church of
the Nazarene and United Methodist
But we also believe that the
grace of God through Jesus Christ is freely given to all human beings, enabling
all who would turn from sin to righteousness, to believe in Jesus Christ for
pardon and cleansing from sin, and to do good works acceptable and acceptable
in His sight
The Church of the Nazarene has
made prevenient grace one of its sixteen "Articles of Faith," which
can be found in its Manual. The
Church of the Nazarene Manual states the following on the subject:
"We believe that the creation of the human race in the image of God includes the ability to choose between good and evil and that, thus, human beings have been made morally responsible; who by the fall of Adam have become depraved, so that they are now not able to turn and rehabilitate themselves by their own strength and works, and thus renew their faith and communion with God. But we also believe that the grace of God through Jesus Christ is freely given to all human beings, enabling all who will turn from sin to righteousness, to believe in Jesus Christ for pardon and cleansing from sin, and to do good works acceptable and acceptable in His sight." [45]
"… the divine love that surrounds all humanity and precedes each and every one of our conscious impulses"
"The
United
Methodist Book of Discipline (2004)
defines prevenient grace as, "... the divine love that surrounds all
humanity and precedes each and all of our conscious impulses. This grace
provides our first desire to please God, our first glimpse of understanding
God's will, and our "first brief conviction" of having sinned against
God. God's grace also awakens in us a burning desire for deliverance from sin
and death, as well as leading us to repentance and faith." [46]
Prevenient grace in Saul's
call
Luke who wrote the Acts of the
Apostles said, "And he fell to the ground, and heard a voice saying unto
him, Saul, Saul, why persecutest thou me?" Wesley commented, "stern,
but full of grace."
Saul, by himself, was not in a position to
open his heart and accept Christ. He was persecuting Christians and had
consented to Stephen's death. His heart had hatred and a desire for death.
It took a first act of God's grace in his
life causing an impact to awaken him. It was an audible prevenient grace.
Luke, who wrote the Acts of
the Apostles, said, "And as he was walking, he came near Damascus, and
suddenly there shone around him a light from heaven."
And Wesley explained about
the supernatural fact in Saul's life: "And suddenly - When God suddenly
and vehemently attacks a sinner, it is the highest act of mercy. Then Saul,
when his anger has reached its peak, is taught not to breathe killing. And what
was lacking in time to confirm him in his discipleship, is compensated for by
the inexpressible terror he sustained."
Luke, who wrote the Acts of
the Apostles, said, "And he fell to the ground, and heard a voice saying
to him, 'Saul, Saul, why do you persecute me?'" Wesley commented,
"stern, but full of grace."
And when Luke recorded that
Saul "did not see for three days, and neither ate nor drank," Wesley
explained: "An important season! For so long he seems to have been in the
pains of the new birth."
And when Luke records that
Saul had been without sight, Wesley comments on the action of prevenient grace
in Saul: "By scales
growing over his eyes, to intimate his blindness of the state in which he was,
to impress him with a deeper sense of the omnipotent power of Christ, and to
turn his thoughts inward, while he was less able to converse with external
objects."
Let's look at the event in the Bible with
Wesley's comments:
Prevenient grace in Acts 9
Acts 9:1
Acts 22:3, etc; Acts 26:9, etc.
Verse 2
When God suddenly and
vehemently attacks a sinner, it is the highest act of mercy
Bound - By the connivance,
if not authority, of the governor, under King Aretas. See Acts 9:14, Acts 9:24.
Verse 3
Suddenly
there shone around him a light from heaven
And as he was walking, he
came near Damascus, and suddenly there shone around him a light from heaven.
When God suddenly and
vehemently attacks a sinner, it is the highest act of mercy
And suddenly - When God suddenly and
vehemently attacks a sinner, it is the highest act of mercy. Then Saul, when
his anger has reached its peak, is taught not to breathe killing. And what was
lacking in time to confirm him in his discipleship, is made up for by the
inexpressible terror he sustained. By him also the suddenly constituted apostle
was guarded against the great trap into which novices are apt to fall, said
Wesley.
Verse 4
He heard a voice - stern
but full of grace
And he fell to the ground,
and heard a voice saying unto him, Saul, Saul, why dost thou persecute me?
He heard a voice—stern but full of grace,
Wesley said.
Verse 5
Who are
you, Lord?
And he said, "Who are
you, Lord?" And the Lord said, 'I am Jesus, whom you persecute; it is hard
for you to kick against the goads.
Expressing an attempt that
brings nothing but pain
Kick against the goads—it's a Syriac proverb,
expressing an attempt that brings nothing but pain, Wesley said.
Verse 6
Arise, and enter the city,
and you will be told what you must do
And he trembling and
astonished, said, Lord, what wilt thou have me to do? And the Lord said unto
him, Arise, and go into the city, and thou shalt be told what thou shalt do.
It shall be said unto thee - Then God himself sends
Saul to be taught by a man, as the angel does Cornelius, Acts 10:5. Admirable condescension!
that the Lord treats us as men, like us, said Wesley.
Verse 7
The men - stood - having
risen before Saul; for they too fell to the ground
And the men who departed
with him were speechless, hearing a voice, but seeing no one.
The men - stood - Having risen
before Saul; for they also fell to the ground, Acts 26:14. It is likely that all
traveled on foot, Wesley said.
But not an articulate voice
Hearing the noise - But not an articulate
voice. And seeing the light, but not Jesus himself, Acts 26:13, etc., Wesley affirmed.
Verse 9
And he did not see for
three days, and he did not eat or drink.
And he went three days – an important season! For
so long he seems to have been in the pains of the new birth, Wesley said.
By scales growing over his
eyes, to intimate him the blindness of the state he was in, to impress him with
a deeper sense of the omnipotent power of Christ, and to turn his thoughts
inward, while he was less able to converse with external objects
Wesley commented, "By scales growing over his
eyes, to intimate him the blindness of the state he was in, to impress him with
a deeper sense of the omnipotent power of Christ, and to turn his thoughts
inward, while he was less able to converse with external objects. This also was
a manifest sign to others, of what had happened to him on his journey, and
should have humbled and convinced those fanatical Jews, to whom he had been
sent from the Sanhedrin.
Verse 11
And the Lord said to him,
"Arise, and go to the street called Straight"
And the Lord said unto him,
Arise, and go to the street which is called Straight, and inquire into the
house of Judas by one named Saul of Tarsus; for behold, he prays:
Behold, he is praying - He was thus shown to
Ananias, said Wesley.
Verse 12
A man named Ananias - His
name was also revealed to Saul
And he saw in a vision a
man named Ananias coming in and laying his hand on him, that he might recover
his sight.
A man named Ananias - His name was also revealed to Saul, said Wesley.
Verse 13
But he answered, "How
natural it is to reason against God
And Ananias answered, Lord,
I have heard of many concerning this man how much evil he hath done unto thy
saints in Jerusalem.
But he answered, "How
natural it is to reason against God," said Wesley.
Verse 14
And here he has authority
from the chief priests to bind all who call on your name.
All that call upon thy name–That is, all Christians,
said Wesley.
Verse 15
He is a chosen vessel to
bear my name - That is, to testify of me
But the Lord said to him,
Go, for he is a chosen vessel unto me, to bear my name before the Gentiles, and
kings, and the children of Israel.
He is a vessel chosen to
bear my name - That is, to testify of
me. It is undeniable that some men are unconditionally chosen or elected to do
some works for God, Wesley said.
Verse 16
For I - Do as you have been
commanded. I will take care of the rest; will show you - Indeed, during the
whole course of his ministry
For I will show him how
great things he must suffer for my name's sake.
For I - Do as you have been commanded. I will take care
of the rest; will show him - Indeed, during the whole course of his ministry.
How great things he shall
suffer - So
far he will now be from persecuting others.
Ananias does not tell Saul
all that Christ had said about him
Verse 17
And Ananias went away, and
went into the house; and he laid his hands on him, and said, "Brother
Saul, the Lord, Jesus, who appeared to you on the way you came, has sent me,
that you may recover your sight and be filled with the Holy Spirit."
The Lord sent me - Ananias does not tell
Saul all that Christ had said about him. It was not fitting that he should yet
know to what great dignity he was called, said Wesley.
Verse 24
But Saul knew they were
lying in wait
But Saul knew they were in
ambush. And they kept watch at the gates day and night to kill him.
They guarded the gates day
and night - That
is, the governor did, at his request, 2 Corinthians 11:32, said Wesley.
When Saul arrived in
Jerusalem, he tried to join the disciples, but they all feared him
When Saul arrived in
Jerusalem, he tried to join the disciples, but they all feared him, and did not
believe that he was a disciple.
And coming to Jerusalem - Three years after, Galatians 1:18. These three years Paul
passes, Acts
22:17,
likewise, said Wesley.
Verse 27
But Barnabas took him, and
brought him to the apostles
But Barnabas took him, and
brought him to the apostles, and told them how he had seen the Lord on the way,
and that he had spoken to him, and how he had preached boldly in Damascus in
the name of Jesus.
To the apostles - Peter and James,
Galatians 1, 18,19. Galatians 1:18-19 And declared - He who has been an enemy of the
truth is not to be trusted until he gives proof that he is changed, said
Wesley.
Verse 31
Then the Church—the whole
body of Christian believers, had peace—Their bitterest persecutor being
converted
Then the churches rested
throughout all Judea, Galilee, and Samaria, and were built; and walking in the
fear of the Lord and in the comfort of the Holy Spirit, they multiplied.
Then the Church—the whole body of Christian believers, had
peace—Its bitterest persecutor being converted, said Wesley.
In holy and loving faith,
continually increasing and walking
Wesley commented: And being edified - In holy and loving
faith, continually increasing and walking - That is, speaking and acting only
from this principle, the fear of God and the comfort of the Holy Ghost - An
excellent mixture of inward and outward peace, tempered with filial fear.[47]
The prevenient grace in the
act of Jesus allowing Zacchaeus to make a life-changing decision
And Jesus said to him, "Today salvation has come to this house,
because he also is the son of Abraham
The fact
that Jesus made a decision to land in the house of Zacchaeus, an admittedly
sinful person, without having been invited, shows the first action of
prevenient grace to impact Zacchaeus and lead him to a change of life.
Jesus
said, "Today there has been salvation in this house."
Luke 19
Verse 1
Jesus Entered Jericho
And when Jesus had entered Jericho, he was passing by.
He passed through Jericho -
So that Zacchaeus must have lived near the end of the city: the tree was in the
city itself. And he was rich - These words seem to refer to the discourse of
the last chapter, Luke 18:24-27, particularly to Luke 18:27. Zacchaeus is proof that
it is possible, by the power of God, even for a rich man to enter the kingdom
of heaven, Wesley said.
Verse 2
man named Zacchaeus
And behold, there was a man
named Zacchaeus, who was chief among the tax collectors, and was rich.
The chief of the publicans - What we would call,
commissioner of customs. A very honorable and lucrative place, said Wesley.
Verse 4
And he ran ahead and
climbed up a sycamore tree to see him: for he should pass that way.
And running before - With great earnestness.
He rose - In spite of his quality:
desire winning honor and shame.
Verse 5
Zacchaeus, come down quickly;
for today I must stay at your house
And when Jesus came to that
place, he lifted up his eyes, and saw him, and said unto him, Zacchaeus, come
down quickly; for today I must stay at your house.
Wesley's comments:
Jesus said, Zacchaeus, make
haste and come down - What a strange mixture of passions Zacchaeus
must have felt now, hearing one speak, as knowing his name and his heart!
Verse 7
That he had gone to lodge a
sinful man
And when they saw this,
they all murmured, saying, That he had gone to lodge with a sinful man.
All murmured—All that were near: though
most of them more out of surprise than indignation, said Wesley.
Verse 8
Behold, Lord, I give half
of my goods to the poor
And Zacchaeus arose and said to the Lord,
"Look, Lord, I give half of my goods to the poor; and if I have taken
something from someone because of false accusation, I repay it four times as
much.
And Zacchaeus stood up - Showing by his poise,
his deliberate, purpose, and ready mind, and said, Sit, Lord, I give - I
determine to do it at once, said Wesley.
Verse 9
Today salvation has come to
this house
And Jesus said unto him,
Today salvation has come to this house, for he also is the son of Abraham.
He is also the son of
Abraham — a
Jew-born and as such entitled to the first offer of salvation, Wesley said.
Verse 10
Son of man came to seek and
save that which was lost
For the Son of Man came to
seek and to save that which was lost. Matthew 18:11.[48]
Prevenient grace in the
hymns of Charles and John Wesley
Impure, with life and impure heart
A hymn by John Wesley that
addresses sin, the human impurity that only the "good Physician"
Jesus can cure. Wesley asks for the blood of Jesus to be applied: "I hope
to feel your blood applied, your applied blood will make me whole."
The lyrics are by John
Wesley and the music is by "Admah Lowell Mason, Carmina Sacra (Boston, Massachusetts: John H.
Wilkins & Richard B. Carter, 1841), page 42."[49]
Unclean,
with filthy life and heart, how shall I appear in His sight? Conscious of my
inveterate sin, I blush and tremble to approach;
Yet, through the robes of His Word, I humbly seek to touch my Lord.
The Anthem
Unclean,
with filthy life and heart, how shall I appear in His sight? Conscious of my
inveterate sin, I blush and tremble to approach; Yet, through the robes of His
Word, I humbly seek to touch my Lord.
Return,
then, good Physician, return, source of inexhaustible love; The only comforter
of helpless souls, who can only remove my plague, cast upon me a pious gaze
that dares not raise my eyes to you!
But I
will trust in my God, who is coming to meet my searching soul; I wait to feel
Your applied blood, Your applied blood will make me whole; And lo! I trust in
Your gracious power to touch and heal me at this time.[50][
The Son
of righteousness, with healing in his wing
A hymn by John Wesley
where Jesus is emphasized the healing of a aching and weak soul, by the Son of
Righteousness who brings life and salvation.
He asks that his eyes
be enlightened with faith and his heart with holy hope inflamed.
The Son
of righteousness, with healing in his wing, brings my aching soul, my weak
soul.
Do these
clouds of pride and sin dissipate by its piercing ray? Enlighten my eyes with
faith, my heart with holy hope inflamed.
The
Anthem
1 The
Son of righteousness, with healing in his wing, bring to my aching, my weak
soul, life, and salvation.
2 Do
these clouds of pride and sin dissipate by their piercing ray? Enlighten my
eyes with faith, my heart with holy hope inflamed.
3 My
mind, by its power of quickening, of low desires released;
Unite my scattered thoughts, and mend my entire love in you.
4
Father, his long-lost son receive: Savior, his own purchase; Blessed Comforter,
with peace and joy Thy new creature crown.
5
Eternal and indivisible Lord, co-equal one and three, in you all faith, all
hope be placed, all love be paid to you.[51]
(John
Wesley)
Now I've
found the ground
Hymn by Johann Andreas
Rothe translated from German by John Wesley where the emphasis is on the
exaltation of Jesus and the immutability of God, who never fails.
We may lose
everything, but God is faithful. The hymn says, "when the
foundations of the earth melt. The full power of Mercy, then I will taste,
loved with an everlasting love." Now, a life without guilt.
O love,
your unfathomable abyss has drowned my sins eternally; covered is my injustice,
no point of guilt remains upon me, while the blood of Jesus, through earth and
heaven, "Mercy, mercy free and boundless!" cries out.
The
Anthem
1. Now I
have found the ground where, surely the anchor of my soul will remain, the
wounds of Jesus, for my sinner was put to death before the foundation of the
world; whose mercy will remain unshaken when heaven and earth have fled.
2.
Father, your eternal grace our scanty thought far surpasses; Their hearts still
melt with tenderness, their arms of love are still open, sinners who return to
receive that mercy that they may taste and live.
3. O
love, thy unfathomable abyss hath drowned my sins eternally; covered is my
injustice, no point of guilt remains upon me, while the blood of Jesus, through
earth and heaven,
"Mercy, mercy free and boundless!" cries out.
4 Jesus,
I know, died for me;Here is my hope, my joy, my rest; When hell strikes, I
flee, I look at my Savior's chest: Far away, sad doubt and anxious fear! Mercy
is all that is written there.
5.
Though waves and tempests fall upon my head, though strength, health, and
friends are gone; Though joys are walled up to all and dead, though all comfort
is taken away; In this steadfast soul of mine trust, Father, Thy mercy never
dies.
6.
Established on this ground I will remain, though my heart faileth and strength
decay; This anchor shall sustain my soul when the foundations of the earth
melt. The full power of Mercy, I will then prove, loved with an everlasting
love.[52]
============================================================
Justification by Faith
===============================
Table of Contents
· Introduction
· The foundation of the sermon
· Introduction to Wesley's Sermon
·
What is the general foundation of this whole
doctrine of justification?
· What is justification.
· Who are they that are
justified. E
·
On what terms they are justified.
===============================
Introduction
"Justification
by faith for John Wesley is the forgiveness of sins and acceptance by God,
received exclusively by faith in Jesus Christ, not by works or merits of one's
own. It is a free act of God's grace, where the believing 'wicked' are
reconciled, transforming their relationship with Him. Faith is the only
indispensable condition, functioning as "the hand that reaches out to
receive the gift".[53]
Wesley's
basic text for the sermon "Justification by Faith" was: "To
him who does not work, but believes what justifies the ungodly, his faith is
credited as righteousness" (Romans 4:5).
The
topics of the sermon "Justification by Faith" are divided as follows:
First.
What is the general foundation of this whole doctrine of justification?
Secondly.
What is justification.
Third.
Who are they that are justified. E
Fourth.
On what terms they are justified.
In
conclusion, Wesley states: "You are the man! I want you for my Lord! I
challenge "thee" as a child of God by faith! The Lord needs you. Thou
that feelest that thou art fit for hell, art fit to promote its glory; the
glory of his free grace, justifying the wicked and the working not. Come
quickly! Believe in the Lord Jesus; and you, you, are reconciled to God."
The
original sermon is 14 pages long in Word. With the interpretations and
additions to the sermon, the total was 28 pages.
Wesley
concludes by saying, "Thou wicked who hearest or readest these words!
Vile, defenseless, and miserable sinner! I adjure thee before God, the Judge of
all, to go directly to him with all thy wickedness. Be careful, do not destroy
your own soul by pleading your justice, more or less. Go as utterly wicked,
guilty, lost, destroyed, deserving, and falling into hell; and then you will
find favor in his sight, and you will know that he justifies the wicked."
The foundation of the
sermon
The foundation of John Wesley's sermon "Justification
by Faith"
(Sermon No. 5) is the biblical doctrine that a person's acceptance by God is
not based on his own merits or works, but solely on faith in the merits and sacrificial
death of Jesus Christ.[54]
"Based
on the biblical text of Romans 4:5, Wesley structures the foundation of this
sermon into four main points to clarify how the sinner is reconciled to God:
1. The General Foundation
of the Doctrine
Wesley explains that, originally, the human being was created perfect and under a "law of works" that required total obedience. With the fall, this perfection was lost, making man unable to save himself. Thus, the new foundation of divine acceptance becomes the sacrifice of Christ, which satisfied the justice of God.
2. What it means to be Justified
For Wesley, justification is not being made "righteous" or "holy" in the sense of a change of character (this he calls regeneration), but rather the forgiveness of sins. It is a judicial act of God where He ceases to impute guilt to the sinner, treating him as if he had never sinned.
3. Who are the Justified
The sermon emphasizes that God justifies the ungodly. This means that the person does not have to become "good" first to be accepted; on the contrary, it is precisely because she recognizes her condition as a sinner and incapable that she can resort to the
4. The Condition of
Justification: Faith
The only indispensable condition is faith.
Wesley defines it not merely as an intellectual or rational assent, but as a
"disposition of the heart" and a total confidence in the merits of
Christ for one's own salvation. [55]
Introduction to Wesley's Sermon
"How a sinner can be justified before God, the Lord and Judge of
all, is a matter of common importance to all the children of man"
Wesley
states that "how a sinner can be justified before God, the Lord and Judge
of all, is a matter of common importance to all the children of man. It
contains the foundation of all our hope, since while we are at enmity with God,
there can be no true peace, no solid joy, neither in time nor in
eternity."
"What peace can there be, while our own heart condemns us"
Wesley
asks, "What peace can there be, while our own heart condemns us; and much
more, He who is "greater than our heart and knoweth all things?" What
solid joy, whether in this world or in the next, while "the wrath of God
remains upon us?"
"In fact, not only confusing, but often totally false"
Wesley
makes strong statements: "And yet how little this important question has
been understood! What confused notions many had about this! In fact, not only
confusing, but often outright false; contrary to the truth, as light to
darkness; notions absolutely inconsistent with the oracles of God and with the
whole analogy of faith."
"And therefore, erring in regard to the foundation itself, they
could not build upon it"
"And
therefore, erring in regard to the foundation itself, they could not build upon
it; at least, not "gold, silver, or precious stones," which would
endure when tried as by fire; but only 'hay and stubble,' neither acceptable to
God, nor profitable to man," says Wesley.
"To save those who sincerely pursue the truth from 'vain discords
and strife of words'
"For the sake of justice, so far as I am concerned, to the vast importance of the subject, to save those who sincerely seek the truth from "vain discords and contentions of words," to clear up the confusion of thought to which so many have already been led by it, and to give them true and just conceptions of this great mystery of piety, I shall endeavor to show, Wesley says:
"To
give you true and just conceptions of this great mystery of piety, I shall
endeavor to show"
First.
What is the general foundation of this whole doctrine of justification?
Secondly.
What is justification.
Third.
Who are they that are justified. E
Fourth.
On what terms they are justified.
I. What is the general foundation of this whole doctrine of
justification?
"I
must, in the first place, show what is the general foundation of this whole
doctrine of justification," says Wesley.
"He was therefore pure, as God is pure, from every point of sin. He
knew no evil in any kind or degree, but was inwardly and outwardly sinless and
undefiled."
Wesley
goes on to explain: "In the image of God was man made, holy as he is holy
who created him; merciful as the Author of all things is merciful; perfect as
your Father in heaven is perfect. As God is love, so man, dwelling in love,
dwelt in God, and God in him. God made him to be an "image of his own
eternity," an incorruptible figure of the God of glory. He was therefore
pure, as God is pure, from every point of sin. He knew no evil in any kind or
degree, but was inwardly and outwardly sinless and undefiled. He "loved
the Lord his God with all his heart, and with all his mind, and soul, and
strength."
"He demanded total obedience in all points, and this was to be
accomplished without any intermission, from the time the man became a living
soul, until the time of his probation was over"
Wesley
further explains: "To man thus upright and perfect, God gave a perfect
law, to which He required full and perfect obedience. He demanded total
obedience in all points, and this was to be accomplished without any
intermission, from the time the man became a living soul, until the time of his
probation was over. No concession was made for any fault: As, indeed, there was
no need of any; man being wholly equal to the assigned task and fully equipped
for every good word and work."
"To all the law of love that was written in his heart (against
which, perhaps, he could not sin directly), it seemed good to the sovereign
wisdom of God to add a positive law"
And
Wesley says, "To all the law of love that was written in his heart
(against which, perhaps, he could not directly sin), it seemed good to the
sovereign wisdom of God to add a positive law: 'Thou shalt not eat of the fruit
of the tree that groweth in the midst of the garden;' attaching this penalty
unto it, "In the day that thou eest,
you will surely die."
"By the free and undeserved love of God, he was holy and happy: He
knew, loved, enjoyed God, who is, in substance, eternal life"
"Such,
then, was the state of man on Paradise. By the free and undeserved love of God,
he was holy and happy: He knew, loved, enjoyed God, who is, in substance,
eternal life. And in this life of love, he was to continue forever, if he
continued to obey God in all things; but if he disobeyed him in any way, he
would lose everything. "In that day," God said, "thou shalt
surely die," says Wesley.
"Then also the sentence of which he was warned before, began to
occur upon him. The moment he tasted that fruit, he died."
"Man
disobeyed God," Wesley recalls. He "ate of the tree from which God
commanded him, saying, Thou shalt not eat of it." And on that day he was
condemned by God's righteous judgment. Then also the sentence of which he was
warned before, began to occur upon him. The moment he tasted that fruit, he
died. His soul died, was separated from God; separated from whom the soul has
no more life than the body has when separated from the soul," said Wesley.
"His body, likewise, became corruptible and mortal; so that death
also took possession of it"
And he
further stated: "His body, in the same way, became corruptible and mortal;
so death also took possession of it. And when he was dead in the spirit, dead
to God, dead in sin, he hastened to eternal death; for the destruction of body
and soul, in the fire that will never be quenched."
"And so death passed over all men," as being contained in him
who was the common father and representative of us all"
Wesley
further said: Thus, "through one man sin entered into the world, and death
through sin. And so death passed over all men," as being contained in him
who was the common father and representative of us all. Thus, "by the
offence of one," all are dead, dead to God, dead in sin, dwelling in a
corruptible mortal body, about to be dissolved, and under the sentence of
eternal death. For, as "by the disobedience of one man," all
"were made sinners"; Thus, for this offence of one, "judgment is
come upon all men unto condemnation." (Romans v. 12, etc.)".
"In this state we were, yes, all mankind, when "God so loved
the world that he gave his only begotten Son, that we should not perish but
have eternal life"
"In
this state we were, yes, all mankind, when "God so loved the world, that
he gave his only begotten Son, that we should not perish, but have eternal
life," said Wesley. In the fullness of time he was made Man, another
common Head of mankind, a second general Father and Representative of the whole
human race. And it was as such that "he bore our infirmities,"
"the Lord laying upon him the iniquities of us all." Then he was
"wounded for our transgressions, and bruised for our iniquities."
"He made his soul a sin offering:"
"He shed his blood for the transgressors: he "bore our sins in
his own body upon the tree," that by his stripes we might be healed.
Wesley
further says, "He shed his blood for transgressors: he "bore our sins
in his own body upon the tree," that by his stripes we might be healed:
and by that one offering of himself, once offered, he redeemed me and all
mankind; having thus "made a full, perfect, and sufficient sacrifice and
satisfaction for the sins of the whole world."
"And so, "just as by the offense of one judgment came upon all
men unto condemnation, so also by the righteousness of one came the free gift
upon all men unto justification."
"In
consideration of this, that the Son of God "tasted death for all
men," God now "reconciled the world to himself, not imputing to them
his" former offenses, said Wesley.
And so, "just as by
the offense of one judgment came upon all men unto condemnation, so also by the
righteousness of one came the free gift upon all men unto justification."
And so, "just as by
the offense of one judgment there came upon all men unto condemnation, so also
by the righteousness of one came the free gift upon all men unto
justification." So that, for the sake of his beloved Son, of what he has
done and suffered for us, God now grants, on one condition (which he himself
also enables us to fulfill), both to forgive the punishment due to our sins, to
restore us in his favor, and to restore our dead souls to spiritual life, as the earnest of eternal life," Wesley
said.
"By the sin of the first Adam, who was not only the father but also the
representative of us all, we all fall short of God's favor; we have all become
children of wrath; or, as the apostle expresses it, "judgment came upon
all men unto condemnation"
This,
then, is the general foundation of the whole doctrine of justification. By the
sin of the first Adam, who was not only the father, but also the representative
of us all, we all fall short of God's favor; we have all become children of
wrath; or, as the apostle expresses it, "judgment is come upon all men
unto condemnation." Even so, by the sacrifice for sin made by the Second
Adam, as the Representative of us all, God is so reconciled to the whole world,
that he has given them a new covenant; the plain condition of which, once
fulfilled, "there is no more condemnation" for us, but "we are
justified freely by his grace, through the redemption which is in Jesus
Christ."
II. What is justification
What is "justification"?
Wesley
asks, "But what is it to be 'justified'? What is
"justification"? This was the second thing I set out to show. And it
is evident, from what has already been observed, that it is not the being done
really just and righteous. This is "sanctification"; which is,
indeed, in some degree, the immediate fruit of justification, but nevertheless
it is a distinct gift of God and of an entirely different nature."
"One implies what God does for us through his Son; the other, what
he works in us by his Spirit"
Wesley
explains, "One implies what God does for us through his Son; the other,
what he works in us by his Spirit. So that, though some rare cases may be
found, in which the term "justified" or "justification" is
used in so wide a sense as to include "sanctification" also; however,
in general use, they are sufficiently distinguished from each other, both by
St. Paul and by the other inspired writers."
"In the whole Biblical account of this matter, as above set forth,
neither this accuser nor his accusation seems to be accepted."
"Nor is this far-fetched concept, that justification is the cleansing of accusations, particularly that of Satan, easily demonstrable from any plain text of the holy scriptures," says Wesley. "In the whole Scriptural account of this subject, as above set forth, neither this accuser nor his accusation seem to be accepted. Indeed, it cannot be denied that he is the "accuser" of men, emphatically so called. But by no means does it seem that the great apostle has any reference to it, more or less, in all that he wrote on justification, either to the Romans or to the Galatians."
"It is also much easier to take for granted than to prove from any
clear testimony of scripture that justification is to deliver us from the
charge brought against us by the law."
Wesley
says, "It is also much easier to take for granted than to prove from any
clear testimony of the scriptures that justification is to free us from the
charge made against us by the law: At least if this forced and unnatural way of
speaking means more or less than this, that, though we have transgressed the
law of God, and therefore deserved the
damnation of hell, God does not inflict on those who are justified the
punishment they deserved."
"In no way does it imply that God judges us contrary to the real
nature of things"
"Least
of all, justification implies that God is deceived in those whom he justifies;
that he thinks they are what they are not; that he considers them different
from what they are. It does not in any way imply that God judges us contrary to
the real nature of things; that he esteems us better than we really are, or
believes that we are righteous when we are unjust. Certainly not," says
Wesley.
"The judgment of the all-wise God is always according to the
truth"
The
judgment of the all-wise God is always according to the truth. Nor can it
consist in his infallible wisdom in thinking that I am innocent, judging that I
am righteous or holy, because someone else is. He cannot, in this way, confuse
me with Christ, any more than with David or Abraham. Let any man to whom God
has given understanding, weigh it without prejudice; and he cannot fail to
perceive that such a notion of justification is not reconcilable with reason or
with Scripture."
"The clear biblical notion of justification is forgiveness, the
forgiveness of sins"
"The
clear biblical notion of justification is forgiveness, the forgiveness of sins.
It is this act of God the Father, by means of this, because of the propitiation
made by the blood of his Son, he "showeth his justice (or mercy) by the
remission of past sins," says Wesley.
"Blessed are those," he says, "whose iniquities are
forgiven and whose sins are covered: Blessed is the man to whom the Lord will
not impute sin"
Wesley
further says: "This is the easy and natural account given by St. Paul,
throughout this whole epistle. Then he himself explains, more particularly in
this and the following chapter. Thus in the next verses, except one of the
text, "Blessed are those," says he, "whose iniquities are
forgiven, and whose sins are covered: Blessed is the man unto whom the Lord
shall impute no sin."
"His sins, all his past sins, in thought, word, and deed, are
covered, are blotted out, are not to be remembered or spoken against him, any
more than if they had not been."
Wesley
says, "To him who is justified or forgiven, God will 'not impute sin' to
his condemnation. He will not condemn you because of it, neither in this world
nor in what is to come. His sins, all his past sins, in thought, word, and
deed, are covered, are blotted out, are not to be remembered or mentioned
against him, any more than if they had not been. God will not inflict on this
sinner what he deserved to suffer, because the Son of his love suffered for
him. And from the moment we are "accepted by the Beloved,"
"reconciled to God by his blood," he loves, blesses, and cares for us
for good, as if we had never sinned."
"By Thy Words Thou Shalt Be Justified"
"Indeed,
the apostle in one place seems to extend the meaning of the word much farther,
where he says, "They that hear the law shall not be justified, but they
that do the law." Here he seems to refer our justification to the sentence
of the great day. And so the Lord Himself unquestionably does it, when He says,
"By thy words thou shalt be justified;" proving by it, that "for
every idle word which men speak, they shall give an account in the day of
judgment." But perhaps we can hardly produce another instance of St.
Paul's using the word in this distant sense. In the general tenor of his
writings, it is evident that he did not; and still less in the text before us,
which undeniably speaks, not of those who have already "finished their
course," but of those who are now only "departing," just
beginning to "run the race that is before them."
III. Who Are They That Are Justified
"He (i.e. God) justifies the ungodly;" the wicked of every kind and degree; and none but the wicked"
"But
this is the third thing that should be considered, namely, Who are the
justified? And the apostle tells us expressly, the ungodly, "He (that is,
God) justifieth the ungodly;" the ungodly of every sort and degree; and
none but the wicked," Wesley explains.
"Forgiveness, therefore, has an immediate reference to sin, and in
that respect to nothing else."
Wesley
goes on to say, "Just as 'the righteous need not repentance,' they need no
forgiveness. It is only sinners who have some occasion for pardon: it is only
sin that admits to be forgiven. Forgiveness, therefore, has an immediate
reference to sin, and in that respect to nothing else. It is our
"unrighteousness" for which the forgiving God is
"merciful": It is our "iniquity" that he "remembers no
more."
"So far from it, that the assumption itself is not just utterly
impossible"
"This
seems not to be considered by those who assert so vehemently that a man must be
sanctified, that is, holy, before he can be justified; especially by those who
assert that universal holiness or obedience must precede justification. (Unless
they mean that justification on the last day, which is totally outside the
current question.) So far from it, that the very supposition is not only
utterly impossible (for where there is no love of God, there is no holiness,
and there is no love of God, but also grossly, intrinsically absurd,
contradictory to itself," says Wesley.
"God justifies, not the godly, but the wicked; not those who are
already saints, but the profane"
Wesley
states, "For it is not a saint, but a sinner who is forgiven, and under
the notion of a sinner. God justifies, not the godly, but the wicked; not those
who are already saints, but the profane. On condition that he does this, it
will be considered speedily: but whatever it is, it cannot be holiness. To say
this is to say that the Lamb of God takes away only the sins that were taken
away before."
"So the Good Shepherd seeks and saves only those who have already
been found? No: He seeks and saves what is lost"
Wesley
goes on to say, "Then the good Shepherd seeks and saves only those who
have already been found? No: He seeks and saves what is lost. He forgives those
who need his forgiving mercy. He saves from the guilt of sin (and at the same
time from power) sinners of every kind, of every degree: men who, until then,
were utterly ungodly; in whom was not the love of the Father; and consequently
in him who dwelt nothing good, no good temper, or truly Christian, but all that
were evil and abominable, pride, anger, love of the world, the genuine fruits
of that "carnal mind" which is enmity against God.
"They
are the ones who need a doctor"
For
Wesley, "these who are sick, whose burden of sins is intolerable, are the
ones who need a physician; those who are guilty, who groan under the wrath of
God, are the ones who need forgiveness. These who are already
"condemned," not only by God, but also by their own conscience, as by
a thousand witnesses, of all their wickedness, both in thought, word, and deed,
cry with a loud voice for."
"For his heart is necessarily, essentially evil, until the love of
God is poured out in him"
The one
who "justifies the ungodly" through the redemption that is in Jesus;
- The wicked, and "he that worketh not;" that worketh not, before he
is justified, any thing that is good, that is truly virtuous or holy, but only
evil continually. For his heart is necessarily, essentially evil, until the
love of God is poured out in him. And while the tree is corrupt, so are the
fruits; "For a bad tree cannot bear good fruit."
"But man, before he is justified, can feed the hungry or clothe the
naked; and these are good works"
Wesley
says, "If it be objected, 'No, but man, before he is justified, may feed
the hungry or clothe the naked; and these are good works;" the answer is
easy: He can do this, even before he is justified; and these are, in a sense,
"good works"; they are "good and profitable for men." But
it does not follow that they are, strictly speaking, good in themselves, or
good in the sight of God. All true "good works" (to use the words of
our Church) "follow justification"; and they are therefore good and
"acceptable to God in Christ," because they "spring from a true
and living faith."
"All "works done before justification are not good" in
the Christian sense, "inasmuch as they do not spring from faith in Jesus
Christ"
Wesley
clarifies: "By a parity of reason, all 'works done before justification
are not good', in the Christian sense, 'inasmuch as they do not spring from
faith in Jesus Christ'; (though from some kind of faith in God they may
spring;) "Yes, rather, because they are not made as God willed and
commanded them to be made, we doubt not" (strange as it may seem to some)
"but they have the nature of sin."
"The argument is clearly like this"
Perhaps
those who doubt this have not duly considered the weighty reason which is here
ascribed, why no work done before justification can be truly and properly good.
The argument goes like this:—
No work
is good that is not done as God willed and commanded them to be done.
But no
work done before justification is done as God willed and commanded them to be
done;
Therefore,
no work done before justification is good, says Wesley.
"But none of our works can be done in this love, until the love of
the Father (of God as our Father) is in us; and that love cannot be in us until
we receive the "Spirit of Adoption"
Wesley
states: "The first proposition is self-evident; and the second, that no
work done before justification is done as God willed and commanded them to be
done, will seem equally clear and undeniable, if we only consider that God
willed and commanded that "all our works" should be "done in
charity"; (en agapE) in love, in that love of God which produces
love for all men. But none of our works can be done in this love, until the
love of the Father (of God as our Father) is in us; and this love cannot be in
us until we receive the "Spirit of Adoption, crying out in our hearts,
Abba, Father."
Therefore God does not "justify the ungodly," and he who (in
this sense) "worketh not," then Christ died in vain."
"If,
therefore, God does not "justify the wicked," and he who (in this
sense) "does not work," then Christ died in vain; so, despite his
death, no living flesh can be justified," says Wesley.
IV. On What Terms They Are
Justified
"For the righteousness
(or mercy) of God is through faith in Jesus Christ to all and upon all who
believe"
Wesley
asks, "But on what terms, then, is he justified who is wholly
"ungodly" and up to that time "worketh not"? In one alone;
which is faith: He "believes in him who justifies the ungodly." And
"he that believeth is not condemned;" yea, he "passed from death
unto life." "For the righteousness (or mercy) of God is by faith in
Jesus Christ to all and on all who believe: –Whom God has established for
propitiation through faith in his blood; that he may be righteous, and
"(according to his righteousness) "the Justifier of him that
believeth in Jesus:"
"Wherefore we conclude that a man is justified by faith without the
works of the law;" without previous obedience to the moral law, which,
indeed, he could not, hitherto, fulfill."
"Wherefore, we conclude that a man is
justified by faith without the works of the law;" without previous
obedience to the moral law, which, indeed, he could not, hitherto, fulfill.
That the moral law is, and this alone that is here intended, is evidently
evident in the following words: "Have we then made void the law by faith?
God forbid: yes, we have established the law. What law do we establish by
faith? Not the ritual law: Not the ceremonial law of Moses. Not at all; but the
great and immutable law of love, the holy love of God and neighbor."
"Justifying faith implies, not only a divine evidence or conviction
that 'God was in Christ, reconciling the world to himself'; but a sure
confidence that Christ died for "my" sins, that he loved me and gave
himself for "me"
Wesley
explains of faith: "Faith in general is a divine and supernatural
'elegchos', 'evidence' or 'conviction', 'of things not seen', undetectable
by our bodily senses, as being past, future, or spiritual. Justifying faith
implies, not only a Divine evidence or conviction that "God was in Christ,
reconciling the world to himself"; but a sure confidence that Christ died
for "my" sins, that he loved me and gave himself for "me."
"God, for the sake of his Son, forgives and absolves him who had
nothing good in him"
Wesley
says, "And whenever a sinner so believes, whether in early childhood, in
the strength of his years, or when he is old and gray-haired, God justifies
that wicked man: God, for the sake of his Son, forgives and acquits him who had
nothing good in him."
"And whatever good he has or does, from the hour he first believes
in God through Christ, faith does not "find" but "brings"
"Repentance,
indeed, God had given him before; but this repentance was neither more nor less
than a deep sense of the lack of all good and the presence of all evil,"
says Wesley. "And whatever good he has or does, from the time he first believes
in God through Christ, faith does not "find," but "brings."
This is the fruit of faith. First the tree is good, and then the fruit is good
too."
"The only instrument of salvation" (of which justification is
a branch) "is faith; that is, a sure confidence that God has and will
forgive our sins, that he has accepted us again in his favor, through the
merits of the death and passion of Christ."
Wesley
describes of faith: "I can better describe the nature of this faith than
in the words of our own Church: 'The only instrument of salvation' (of which
justification is a branch) 'is faith; that is, a sure confidence that God has
and will forgive our sins, that he has accepted us again in his favour, by the
merits of Christ's death and passion. –But here we must be careful not to stop
with God, by an inconstant and vacillating faith: Peter, coming to Christ on
the waters, because he fainted of faith, was in danger of drowning; so we, if
we begin to waver or doubt, it is to be feared that we will sink like Peter,
not into the water, but into the bottomless pit of hellfire. ("Second
Sermon of the Passion")".
"He has made a full and sufficient sacrifice for 'thee', a perfect
purification from 'thou' sins, that thou mayest say, with the apostle, that he
loved thee and gave himself for 'thee'
"Wherefore,
have a sure and constant faith, not only that the death of Christ is available
to all the world, but that he hath made a full and sufficient sacrifice for
thee, a perfect cleansing from thou sins, that thou mayest say, with the
apostle, that he loved thee, and gave himself for thee," says Wesley. For
this is to make Christ "yours," and to apply his merits to
"yourself." ("Sermon on the Sacrament, Part One").
"In affirming that this faith is the term or 'condition of
justification,' I mean, first, that there is no justification without it."
"By
saying that this faith is the term or 'condition of justification,' I mean,
first, that there is no justification without it," says Wesley.
"So that as long as we are without this faith, we are
"strangers to the covenant of promise," we are "strangers to the
commonwealth of Israel, and without God in the world."
"He
that believeth not is already condemned;" and as long as he believeth not,
that condemnation cannot be removed, but "the wrath of God abideth upon
him." As "there is no other name given under heaven" but that of
Jesus of Nazareth, no other merit by which a condemned sinner can be saved from
the guilt of sin; Therefore there is no other way of obtaining a share of his
merit but "by faith in his name." So that as long as we are without
this faith, we are "strangers to the covenant of promise," we are
"strangers to the commonwealth of Israel, and without God in the
world."
"Whatever good works (so considered) he may do, he is of no avail;
he is still a "son of wrath," yet under the curse, until he believes
in Jesus."
"Whatever virtues (so called) a man may have, I speak of those to whom the gospel is preached; for "what have I to do to judge those who are outside?" – whatever good works (so considered) he may do, he is of no avail; he is still a 'son of wrath,' still under the curse, until he believes in Jesus," Wesley states.
"This is the second point to be carefully observed; that, at the
very moment when God gives faith (for "it is the gift of God") to the
"ungodly" who "does not work," "faith is reckoned to
him as righteousness"
"Faith,
therefore, is the 'necessary' condition of justification; Yes, and the
"only necessary" condition of it. This is the second point to be
carefully observed; that, at the very moment when God gives faith (for "it
is the gift of God") to the "ungodly" who "worketh
not," "faith is reckoned unto him as righteousness," says
Wesley.
"He has no justice, antecedent to that, not as much as negative
justice or innocence"
"We mean thus, that it is the one thing without which no one is
justified; the only thing that is immediate, indispensable, absolutely
necessary to forgive"
Wesley
says, "Surely the difficulty of agreeing with this proposition, that
'faith is the 'only condition' of justification,' must arise from not
understanding it. We mean thus, that it is the one thing without which no one
is justified; the only thing that is immediate, indispensable, absolutely
necessary to forgive. As, on the one hand, though a man must have all else
without faith, he cannot be justified; then, on the other hand, though he
should want everything else, yet, if he has faith, he cannot but be
justified."
"Who can doubt, but he is forgiven at that moment?
"For
suppose a sinner of any kind or degree, in a full sense of his utter
ungodliness, of his utter inability to think, speak, or do good, and his
absolute fitness for hellfire; suppose, I say, that this sinner, helpless and
hopeless, throws himself wholly upon the mercy of God in Christ (which indeed
he cannot do but by the grace of God), who can doubt, but he is forgiven at
that moment? Who will say that more is "indispensably necessary"
before the sinner can be justified?" asks Wesley.
"The Only Condition of Justification"
"Now,
if ever there was an example from the beginning of the world (and there was
not, and is not, ten thousand times ten thousand?), it clearly follows that
faith is, in the above sense, the only condition of justification," says
Wesley.
"It is not appropriate for us to question him"
"It
does not become poor, guilty, sinful worms, who receive all the blessings they
enjoy (from the smallest drop of water that cools our tongue, to the immense
riches of glory in eternity), from grace, from mere favor, and not from debt,
to ask God for the reasons of their conduct. It is not proper for us to
question him "who gives no account of any of his ways"; To require:
"Why have you made faith the condition, the only condition, of
justification?"
"Why
have you made faith the condition, the only condition, of justification?"
asks Wesley. "Why have you decreed, 'He that believeth,' and he alone,
'shall be saved?' This is the point on which St. Paul insists so strongly in
the ninth chapter of this epistle, namely, that the terms of pardon and
acceptance must depend, not on us, but "on him that calleth us;" that
there is no "injustice unto God," in fixing his own terms, not
according to ours, but according to his own pleasure; who can justly say,
"I will have mercy on whom I have mercy;" that is, on him who
believes in Jesus.
"Therefore it is not of him that willeth, nor of him that
runs," to choose the condition in which he will find acceptance."
"Therefore
it is not of him that willeth, nor of him that runeth," choose the
condition in which he will find acceptance; "but of God that showeth
mercy;" that accepts nothing but of his own free love, his undeserved
kindness," says Wesley. "Wherefore, have mercy on him that willeth to
have mercy," namely, of them that believe in the Son of his love;
"And whosoever he will," that is, those who do not believe, "he
hardens," leaves at last to the hardness of their hearts."
"One reason, however, we may humbly conceive, of God's fixing this
condition of justification"
"One
reason, however, we may humbly conceive, of God's fixing this condition of
justification, 'If thou believest on the Lord Jesus Christ, thou shalt be
saved,' was to 'hide the pride of man,' says Wesley. "Pride had already
destroyed the very angels of God, overthrown "a third of the stars of
heaven." It was also largely due to this, when the tempter said, "Ye
shall be as gods," that Adam fell from his own steadfastness and brought
sin and death into the world. It was, therefore, an example of wisdom worthy of
God, to designate a condition of reconciliation for him and all his posterity
that might effectually humble them, might bring them down to dust."
"And so is faith"
"And
so is faith. It is peculiarly suited to this end: For he that cometh to God by
this faith, ought to fix his eyes solely on his own wickedness, on his guilt
and helplessness, without having the least regard for any supposed good in
himself, for any virtue or righteousness. He must come as a "mere
sinner," inwardly and outwardly, self-destructed and self-condemned,
bringing nothing to God but impiety, claiming nothing of himself but sin and
misery.
"Only in this way can he be "found in him" and receive
the "righteousness that is of God through faith"
Thus it
is, and only so, when his "mouth is shut," and he remains wholly
"guilty before" God, that he can "look unto Jesus," as the
only and complete "propitiation for his sins." Only then can he be
"found in him" and receive the "righteousness that is of God
through faith," Wesley says.
"I charge you before God, the Judge of all, to go directly to him
with all your wickedness"
Wesley
concludes by saying, "Thou wicked who hearest or readest these words!
Vile, defenseless, and miserable sinner! I adjure thee before God, the Judge of
all, to go directly to him with all thy wickedness. Be careful, do not destroy
your own soul by pleading your justice, more or less. Go as utterly wicked,
guilty, lost, destroyed, deserving, and falling into hell; and then you will
find favor in his sight, and you will know that he justifies the wicked."
"So, 'look to Jesus!' There is "the Lamb of God," who
"taketh away thy sins!"
Wesley
concludes: "As such, you will be led into the 'blood of sprinkling,' as a
broken, helpless, condemned sinner. So, "look to Jesus!" There is
"the Lamb of God," who "taketh away thy sins!" You do not
plead for any work, no justice of your own! Without humility, contrition,
sincerity! Not at all. This was, in effect, denying the Lord who bought you.
No: Implore thou alone, the blood of the covenant, the ransom paid by thy
proud, stubborn, sinful soul. Who are you, who now see and feel your inward and
outward impiety? You are the man! I want you for my Lord! I challenge
"thee" as a child of God by faith! The Lord needs you. Thou that
feelest that thou art fit for hell, art fit to promote its glory; the glory of
his free grace, justifying the wicked and the working not. Come quickly!
Believe in the Lord Jesus; and you, you, are reconciled to God.[56]
============================================================
The New
Birth
===============================
Table of
Contents
· Introduction
· Highlights of the study's
chapters
·
New Birth: Beginning of New
Life
·
The main marks of the New
Birth
· Nicodemus and the New Birth
·
The Holy Spirit and the New
Birth
·
Signs of the New Birth in
Wesley's Ministry
·
New Birth and the
circumcision of the heart
·
The marks of what is born
of God
===============================
Introduction
"For John Wesley, the new birth is a radical,
supernatural inner transformation, wrought by the Holy Spirit, that changes
human nature from a spiritual death to life in God. It is not just an outward reformation, but the beginning of
sanctification, where the love of God is poured into the heart, enabling the
believer to overcome sin."[57]
In our time, there has been a
reduction in preaching and study of the new birth.
One of the reasons why today we have
a lot of adhesion in the Churches instead of new birth.
"The observation that today we
have many adhesions (people who attend or identify themselves) and few
conversions (real change of life and values) is a recurring theme in
contemporary theological and sociological reflection. This reality is often described
as a 'syncretic gospel' or a superficial Christianity, where the benefit of
faith is sought without the cost of discipleship." [58]
In this
study, we seek to highlight Wesley's teaching about the New Birth.
A vital
theme for the human being is Christianity.
===============================
Highlights
of the study's chapters
New Birth: Beginning of New Life
Yes, for John Wesley, the new birth (or regeneration) is the beginning
of the Christian life.
He believed that the new birth is God's work in a person's heart and
life, through the Holy Spirit, which frees them from the power of sin and
enables them to live a life of holiness and righteousness. It is not merely a
change in outward behavior, but a fundamental inner spiritual transformation,
necessary to enter the Kingdom of God and begin a life of genuine faith.
Wesley emphasized that this experience should be sought by all
Christians and is an essential step in the journey toward complete
sanctification (Christian perfection).[59]
The main
marks of the New Birth
For John Wesley, the main marks
of the new birth are the Living Faith in Jesus Christ, which leads to
the Practice of Justice and unconditional Love for God and
neighbor, resulting in a life where sin no
longer reigns, but an awakening of
the spiritual senses is manifested, enabling the believer to overcome
the world and to feel the love of God poured into the heart, seeking
continued sanctification through the means of grace, such as prayer and church
discipline.[60]
Nicodemus and the New Birth
John Wesley used Jesus' dialogue
with Nicodemus in the Gospel of John (John 3:1-15) as the foundational
biblical basis for his doctrine of the new birth (or spiritual
regeneration), which he details in his influential "Sermon 45: The New
Birth." [61]
The Holy Spirit and the New
Birth
For John Wesley, the Holy Spirit is the central
agent of the new birth (regeneration), a profound inner transformation
where the believer, previously spiritually dead, is vivified and begins to live
a new life in Christ, marked by love and the search for holiness, baptism being
a door to this grace, but requiring continuous growth through the means of grace. The experience is not just an event, but the beginning of a journey toward Christian perfection, where the Spirit
gradually purifies the heart and mind, resulting in practical evidences such as
righteousness, love, and victory over habitual sin, culminating in the fullness
of God's love. [62]
Signs of
the New Birth in Wesley's Ministry
"The wild and crude
colliders at Kingswood were finally tamed by Methodism. The founder of the
movement, John Wesley, stated in 1769 that the ancient savages had been
transformed into 'a humane and hospitable people, full of love to God and man'
New
Birth and the circumcision of the heart
John Wesley addressed "circumcision of the
heart" in his sermons, such as the famous Sermon 17, describing it as a
profound inner transformation wrought by the Holy Spirit, not a physical
imprint, which results in a renewed state of soul, a heart open to God's will
and salvation, and a life of holiness and obedience, fundamental to Methodism
and authentic Christianity. contrasting
with empty outer rituals. [63]
The marks of what is born of God
For John Wesley, the
marks of what is born of God are a profound inner transformation wrought
by the Holy Spirit, resulting in a living faith that overcomes the
world, a love of God poured out in the heart, the practice of
righteousness, the desire for holiness, and a life of obedience
and witness (such as loving God above all else, not sinning
habitually and loving the brethren), contrasting with the worldly spirit and
focused on the salvation of souls. [64]
===============================
New Birth: Beginning of New Life
Yes, for John Wesley, the new birth (or
regeneration) is the beginning of the Christian life.
He believed that the new birth is God's work
in a person's heart and life, through the Holy Spirit, which frees them from
the power of sin and enables them to live a life of holiness and righteousness.
It is not merely a change in outward behavior, but a fundamental inner
spiritual transformation, necessary to enter the Kingdom of God and begin a
life of genuine faith.
Wesley emphasized that this experience should
be sought by all Christians and is an essential step in the journey toward
complete sanctification (Christian perfection).[65]
To
attain the character of Christ. Christian perfection, conversion and the new
birth are necessary. "Our conversion ushers in a journey during which we
are being transformed into Christlikeness. Thus, salvation is not a state
to be preserved nor an insurance policy that does not require more
investment. It is the beginning of a pilgrimage with Christ."[66]
"You
are born in sin," said Wesley, "therefore you must be born again,'
born of God. By nature, you are utterly corrupted; by grace, it will be totally
renewed."[67]
We
have genuine conversions, but we live in days when true conversions are
scarcer. Perhaps because we live in a very technological generation without
spiritual depth, immediatist and that wants everything fast and ready.[68] There is more
adhesion and attraction for a certain type of Church, of spiritual leader, of
praise than a true new birth.
Leaders
cannot expect to find the fruit of the Spirit in the lives of those who have
not been born again!
Jesus
said that "unless anyone is born again, he cannot see the kingdom of
God" (John 3:3). For John Wesley, being born again has nothing to do with
baptism or outward change, but is a "change wrought in the soul by the
influence of the Holy Spirit: a change in the whole mode of existence, because,
from the moment we are born of God, we live in a totally different way from
what we were before: we enter, so to
speak, a different world".[69]
If
before their senses were blocked, "(...) his whole soul is now sensitive
to the manifestations of God (...)".[70] According to Wesley,
the breath of the Spirit penetrates the one who has been born again and
continually he is inspired by faith and breathed out by love, prayers, praise
and thanksgiving. These prayers, praise, and love are breathed by the soul that
is truly born of God. He who is born again has the eyes of understanding opened
and sees the invisible; their ears are open, and they hear the voice of God; he
knows the voice of his Shepherd.
He
who is born of God always receives in his soul the breath of life imparted by
God and the gracious influence of His Spirit. He, "believing, loving, and
constantly perceiving, by faith, the action of God upon his Spirit,
reciprocates, by a kind of spiritual reaction, the grace he receives, with
unceasing love, praise, and prayer."[71]
Wesley
states that circumcision of the heart, or Christian perfection, is "a
righteous state of soul, mind, and spirit renewed in the image of Him who
created them."[72]
What
is certain is that, even after the new birth, the soul still has marks of sin
and wear and tear. Therefore, Paul says: "(...) even though our outward
man (soul) be corrupted, yet our inward man (spirit) is renewed day by
day" (2 Corinthians 4:16).
Yes,
the Holy Ghost strengthens and testifies: "... grant you to be
strengthened with power through his Spirit in the inner man" (Ephesians
3:16). He further says, "The Spirit himself beareth witness with our
spirit that we are the children of God" (Rom. 8:16).
There
is a beautiful experience in the new birth. A new world opens up for us. But it
is not enough.
To
restore human nature, Wesley speaks of "the divine method of healing the
sick soul."[73] He says that we are
healed of the love of the world in all its aspects by the outpouring of God's
love into our hearts (Rom. According
to Wesley, this is the sovereign remedy.
Therefore,
the true new birth initiates the healing of the soul that is sick and begins a
new life.
The main marks of the New
Birth
For John Wesley, the main marks of the new birth are the Living Faith
in Jesus Christ, which leads to the Practice of Justice and unconditional
Love for God and neighbor,
resulting in a life where sin no longer reigns, but an awakening of the spiritual senses is manifested,
enabling the believer to overcome the world and to feel the love of
God poured into the heart, seeking continued sanctification through the means
of grace, such as prayer and church discipline.[74]
Jesus' dialogue with Nicodemus to Wesley
illustrates well the need for a new birth (John 3:1-21). Wesley regarded
justification by faith and the new birth as the fundamental doctrines of
Christianity.
He said: "The first related to the great work
that God does for us, in forgiving our sins; the last, for the great work which
God does in us, renewing our fallen nature. In the order of time, none of these
is prior to the other: at the moment when we are justified by the grace of God,
by the redemption that is in Jesus, we are also "born of the Spirit".[75]
But what are the main marks of someone who has been
born again?
Interpreting Wesley's thought, Professor Kevin M. Watson, from the Candler School of Theology, Emory
University, USA, states about the main marks of the new birth:
1 - Faith
"True living faith is not just an assent, but
a disposition that God has wrought in a person's heart. An immediate and
constant fruit of this faith is power over sin. Everyone who is born of God
does not sin. Another fruit of this living faith is peace.[76]
2 - Hope
"This hope implies (1) testimony of our own
spirit. We walk in sincerity and (2) in the witness of the Spirit. The Spirit
himself testifies with our spirit that we are children of God." [77]
3 - Love
He who has been born again "is united to the
Lord who is 'one spirit'. The necessary fruit of this love of God is love of
neighbor. [78]
Love is poured into our hearts by the Holy Spirit.[79] This love must be ministered to the neighbor,
which provides the Christian with social commitment. According to Wesley:
"The necessary fruits of this love of God are love to our neighbor – to
every soul that God has created, not excepting our enemies (...)".[80]
Those who have been born again have the eyes of
their understanding opened. He is ready to listen to what God has to teach him.
John Wesley said more. He who is born again feels
in his heart "the mighty working of the Spirit of God"; not in a
coarse and carnal sense, since the men of the world stupidly and intentionally
misinterpret the expression; though they have been told again and again, we
mean neither more nor less than this: He feels, is inwardly sensible of the
graces which the Spirit of God works in his heart. He feels, is aware of a
'peace that surpasses all understanding'. He often feels a joy in God that is
"inexpressible and full of glory." He feels "the love of God
shed abroad in his heart by the Holy Spirit which is given to him"; and
all his spiritual senses are then exercised to discern spiritual good and evil.
By the use of them he is daily increasing in the knowledge of God, of Jesus
Christ whom he has sent, and of all things pertaining to his inward kingdom.
And now it can be said that he lives properly: God having quickened him by his
Spirit, he is alive to God through Jesus Christ. He lives a life that the world
does not know, a 'life that is hid with Christ in God'. God is breathing
continually, as it were, in the soul; and your soul is breathing in God. Grace
is descending on your heart; and prayer and praise ascending into heaven: And
by this relationship between God and man, this communion with the Father and
the Son, as by a kind of spiritual breath, the life of God in the soul is
sustained (...)".[81]
John Wesley used Jesus' dialogue with Nicodemus in the Gospel of
John (John 3:1-15) as the foundational biblical basis for his doctrine of the
new birth (or spiritual regeneration), which he details in his influential
"Sermon 45: The New Birth." [82]
.
John 3
Verse 1
Nicodemus, prince of the Jews
Apostle John wrote, "And there was a man
among the Pharisees, named Nicodemus, a prince of the Jews.
This one came to Jesus by night
A ruler - One of the great councils.
we know that you are a teacher coming from
God
The Apostle John wrote: This man came to
Jesus by night and said to him, "Rabbi, we know that you are a teacher who
has come from God, because no one can do these signs that you do unless God is
with him."
The same came - Through desire; but by night - By shame:
We know - Even to us, rulers and Pharisees.
he who is not born again cannot see the
kingdom of God
Jesus said to him, "Truly, truly, I say to
you, unless one is born again, he cannot see the kingdom of God."
In this solemn discourse, our Lord shows that no outward profession, no
ceremonial ordinance, or privilege of birth, could entitle him to the blessings
of Messiah's kingdom
Jesus answered, "That knowledge will not avail thee
unless thou be born again," otherwise thou shalt not be able to see, that
is, to experience and enjoy, either the inward kingdom or the glorious kingdom
of God.
In this solemn discourse our Lord shows that no outward profession, no
ceremonial ordinance, or privilege of birth, could entitle to the blessings of
Messiah's kingdom: that a complete change of heart and life was necessary for
this purpose: that this could only be wrought in man by the omnipotent power of
God:
that every man born into the world was by nature in a state of sin,
condemnation, and misery: that the free mercy of God had given his Son to
deliver them from it, and to raise them up to a blessed immortality
that every man born into the world was by nature in a state of sin,
condemnation, and misery: that the free mercy of God had given his Son to
deliver them from this, and raise them up to a blessed immortality: that all
mankind, Gentiles and Jews, might share in these benefits, obtained by his
being lifted up on the cross, and be received by faith in him: but that if they rejected him, his eternal
and aggravated damnation would be the certain consequence.
Unless a
man is born again
Unless a man be born again - If our Lord, by being born again, means
only the reformation of life, instead of making any new discovery, he has only
thrown a great deal of obscurity over what was before plain and obvious.
The Apostle John wrote that Nicodemus asked Jesus, "How can a man be born when he is old?" Can he
enter a second time into his mother's womb and be born?
As Nicodemus himself was
When he is old - As Nicodemus himself was.
he who is not born of water and the Spirit
cannot enter the kingdom of God
Apostle John wrote: Jesus answered,
"Truly, truly, I say to you, unless one is born of water and the Spirit,
he cannot enter the kingdom of God."
Unless a man be born of water and the Spirit - Unless he experiences this great inward
change by the Spirit, and is baptized (wherever baptism may be done) as the
outward sign and means of it.
that which is born of the Spirit is spirit
That which is born of the flesh is flesh; and that
which is born of the Spirit is spirit, the apostle John wrote.
That which is born of the flesh is flesh - Mere flesh, void of the Spirit, yea, at
enmity with him; And that which is born of the Spirit is spirit - It is
spiritual, heavenly, divine, like its Author.
You must be born again
Apostle John wrote, " Do not marvel
that I said to you, 'You must be born again.'
To be born again is to be inwardly changed from all sinfulness to all
holiness
You must be born again - To be born again, is to be inwardly
changed from all sinfulness to all holiness. It is appropriately so called,
because so great a change passes to the soul as it does to the body when it is
born into the world.
so is everyone who is born of the Spirit
Quoting Jesus, the apostle John wrote: The wind blows where it
wills, and you hear its voice, but you do not know where it comes from, and
where it goes: so is everyone who is born of the Spirit.
Wesley's comments:
The wind blows - According to its own nature, not thy will,
and thou hearest the sound of it - Thou art sure that it blows, but cannot
account for the particular manner of its action.
So is every one that is born of the Spirit - The fact is clear, the manner of his
operations inexplicable.
Truly, truly, I say to you
Quoting Jesus, the apostle John wrote, "
Truly, truly, I say to you, we say that we know, and we testify that we have
seen; and you do not receive our testimony.
We speak what we know - me and everyone who believes in me.
How will you believe if I speak to you of
heavenly things?
Quoting Jesus, the apostle John wrote: If
I have told you earthly things, and you do not believe, how will you believe,
if I speak to you of heavenly things?
Wesley's Comments
Earthly things - Things done on earth; such as the new
birth and present privileges of the children of God.
Heavenly things - As the eternity of the Son and the unity
of the Father, Son, and Spirit.
And no one ascended into heaven except he who
came down from heaven
And no one has ascended
into heaven except he who came down from heaven, the Son of man who is in
heaven, wrote the apostle John.
For no one - For here you must trust my one testimony,
while there you have a cloud of witnesses: ascended into heaven, but he that
came down from heaven, said Wesley.
Therefore, it is omnipresent; otherwise, he could not be in heaven and
earth at the same time
Wesley commented, Who is in heaven
- Therefore he is omnipresent; otherwise he could not be in heaven and earth at
the same time. This is a clear example of what is generally called the
communication of properties between the Divine and human nature; Wherefore what
is proper to the divine nature is spoken of the human, and what is proper to
the human is, as here, spoken of the divine.
so must the Son of Man be raised up
Quoting Jesus, the apostle John wrote:
And as Moses lifted up the serpent in the wilderness, so must the Son of Man be
lifted up.
And as Moses - And even this one witness shall soon be
taken from you; yea, and in the most ignominious manner. Numbers 21:8-9, said Wesley.
everyone who believes in him
Quoting Jesus, the apostle John added:
that whoever believes in him should not perish but have eternal life.
Wesley said, That whosoever
whoever–He shall be lifted up, that so he may purchase salvation for all
believers: all those who look to him by faith regain spiritual health, just as
all who looked upon that serpent regained bodily health.
Because God so loved the world
Wesley's comments:
yes, and this was the very design of God's love in sending it into the
world.
Every one that believeth on him - With that faith which worketh by love, and
holds fast the beginning of his firm confidence to the end.
God so loved the world - That is, all men under heaven; even those
who despise his love, and for that cause shall finally perish. Otherwise, not
believing would not be a sin for them. For what should they believe? Should
they believe that Christ was given for them? So it was given by them.
He gave his only Son - Truly and earnestly. And the Son of God
gave Himself, Galatians 4:4, truly and
earnestly.
but so that the world may be saved through
him
John wrote , "For God sent his Son
into the world to condemn the world, but that the world might be saved through
him."
God did
not send his Son into the world to condemn the world - Though many accuse him of it, Wesley
asserted.
Whoever believes in him is not condemned
Quoting Jesus, the apostle John wrote:
"He who believes in him is not condemned, but he who does not believe is
already condemned, because he does not believe in the name of the only begotten
Son of God.
He that believeth in him is not condemned—He is acquitted, he is justified before God,
said Wesley.
The Name of God's Only Begotten Son
The name of the only
begotten Son of God - A person's name is often put to the person
himself. But it is perhaps most intimated in this expression, that the person
mentioned is great and magnificent. And therefore it is generally used to
express God the Father or Son, Wesley explained.
they loved darkness rather than light
The apostle John wrote, "And this is
the condemnation, that the light has come into the world, and men loved
darkness rather than light, because their deeds were evil."
This is the condemnation—that is, the cause of it. Therefore, God is
clear, Wesley said.
Quoting Jesus, the apostle John wrote:
But he who does the truth comes to the light, that his works may be made
manifest, that they may be accomplished in God.
He that practiseth the truth (i.e. true religion) comes to the light -
So he did till Nicodemus, afterwards.
They are wrought in God - That is, in the light, power, and love of
God.[83]
The Holy Spirit and the New Birth
For John Wesley,
the Holy Spirit is the central agent of the new birth
(regeneration), a profound inner transformation where the believer, previously
spiritually dead, is vivified and begins to live a new life in Christ, marked
by love and the search for holiness, baptism being a door to this grace, but
requiring continuous growth through the means of
grace. The experience is not just an event, but the
beginning of a journey toward
Christian perfection, where the Spirit gradually purifies the heart and mind,
resulting in practical evidences such as righteousness, love, and victory over
habitual sin, culminating in the fullness of God's love. [84]
People Saved From Within
and Outside Sin
"Living proofs of the
power of faith; people saved from within and without sin, by the 'love of God
shed abroad in their hearts'
In 1738, on the journey to Germany to meet with the
Moravians, Wesley said: "And here I have continually met with what I have
sought, namely, living proofs of the power of faith; people saved from within
and without sin, by the 'love of God shed abroad in their hearts'; and from all
doubt and fear, by the abiding witness of the 'Holy Spirit which has been given
them.'"[85]
Reason assisted by the Holy Spirit
"The reason that,
assisted by the Holy Spirit, enables us"
Wesley asks: "Is it not reason which, assisted
by the Holy Spirit, enables us to understand what the Holy Scriptures declare
concerning the being and attributes of God? Of its eternity and immensity, of
its power, wisdom, and holiness? It is by reason that God enables us, to some
extent, to understand his method of dealing with the children of men, the
nature of his various dispensations—of the old and the new, of the law and the
gospel. It is by this that we mean (his Spirit opening and enlightening the eyes
of our understanding) that we are not to repent of having repented, that it is
by faith that we are saved, what are the nature and condition of justification,
and what are its immediate and subsequent fruits. By reason we learn what is
the new birth without which we cannot enter the kingdom of heaven, and the
holiness without which no man will see the Lord. By the due use of reason, we
come to know the elements implied in inward holiness and what it means to be
holy outwardly—holy in every conversation; in other words, what mind was in
Christ, and what is walking as Christ walked."[86]
Most important point
"It is the Holy Spirit
who guides us into all truth and holiness"
Wesley said that "there can be no point of
greater importance to him who knew that it is the Holy Spirit who guides us
into all truth and holiness than to consider with what feeling of soul we
ascertain his divine presence, so that we do not turn him away from us, nor
dismiss him in his gracious objects which constitute the end of his dwelling
with us, which is not amusement to our
understanding, but conversion and complete sanctification of our heart and life."
[87]
How do you know?
"Every man, in order
to believe unto salvation, must receive the Holy Spirit"
"The author of faith and salvation is God
alone," Wesley explained. "It is he who works in us to will and to
do. He is the sole giver of every perfect gift and the sole author of every
good work. There is no more power than merit in man; but as all credit is in
the Son of God for what He has done and suffered for us, so all power is in the
Spirit of God. Therefore, every man, in order to believe unto salvation, must
receive the Holy Spirit. This is essentially necessary for every Christian, not
to work miracles, but for faith, peace, joy, and love—the common fruits of the
Spirit. Though no man on earth can explain the particular way in which the
Spirit of God works in our souls, yet every one who has these fruits knows and
feels that God has wrought them in his heart. [88]
"By these same fruits
I shall distinguish the voice of God from any deception of the Devil"
Wesley goes on to say: "By these same fruits I
shall distinguish the voice of God from any deception of the devil. That proud
spirit cannot humble me before God. He, too, cannot soften my heart and make it
hate against God and my filial love. It is not the adversary of God and man who
enables me to love my neighbor or who gives me meekness, kindness, patience,
temperance, and the whole armor of God. He is not divided against himself, nor
is he the destroyer of sin—his own work. Only the Son of God came "to destroy
the works of the devil." Just as surely holiness is of God, and sin is the
work of the devil, so the testimony I have in myself is not of Satan, but of
God." [89]
The Holy Spirit prepares us
"The Holy Spirit
prepares us for his inner kingdom"
Wesley taught that the "Holy Ghost prepares us
for His inward kingdom by removing the veil from our hearts and enabling us to
know ourselves as we are known to Him, by 'convicting us of sin,' of our evil
nature, of our evil feelings, of our evil words and deeds, and of all that
partakes of the corruption of our hearts from which they spring. He then
convicts us of the wilderness of our sins." [90]
Signs of the New Birth in Wesley's Ministry
"The
wild and crude colliders at Kingswood were finally tamed by Methodism. The
founder of the movement, John Wesley, stated in 1769 that the ancient savages
had been transformed into 'a humane and hospitable people, full of love to God
and man'
On Tuesday, November 27, 1738, after a request, Wesley
gives an account of what had happened at Kingswood:
"In the spring, he did it," [91] Wesley wrote.
"And as there were thousands who did not
resort to any place of public worship, he went after them in his own
wilderness"
"And as there were thousands who had recourse to
no place of public worship, he went after them in his own wilderness, "to
seek and save that which was lost." When he was called, others entered
"the roads and hedgerows, to compel them to enter." And, by the grace
of God, his work was not in vain," [92]Wesley wrote.
"The scenario has already changed.
Kingswood doesn't resonate now, as it did a year ago, with name-calling and
blasphemies."
"The scenario has already changed. Kingswood does
not resonate now, as he did a year ago, with name-calling and blasphemies. It
is no longer full of drunkenness and impurity and the idle deviations which
naturally lead to it. It is no longer full of wars and strife, of clamor and
bitterness, of anger and envy. Peace and love are there. A large number of
people are soft, gentle, and easy to be supplicated. They "do not weep nor
strive"; and his 'voice is hardly heard in the streets'; or, indeed, in
his own wood; except when they are on their usual nocturnal detour - singing
praise to God their Savior,"[93] wrote Wesley.
On Sunday, August 9, 1739,
Wesley preached "to about ten thousand at Moorfields, what they must do
to be saved."[94]
On Wednesday, September 12,
1739. In the evening, at Fetter-lane, Wesley described the life of faith, and
many of them "found that they were no more than newborn babes."[95]
At four o'clock on September 4, 1739, Charles
Wesley wrote:
"I
preached in the school at Kingswood, to a few thousand, (chiefly colliders),
and fulfilled the promises, of Isaiah xxxv.: "The wilderness and the
lonely place shall rejoice over them; and the wilderness shall rejoice, and
blossom as a rose." I triumphed in God's mercy to these poor outcasts (for
he called them a people who were not a people) and in the realization of this
scripture: "Then shall the eyes of the blind be opened, and the ears of
the deaf shall be uninterrupted; then the lame shall leap like a hart, and the
tongue of the dumb shall sing; for in the wilderness waters will break in, and
streams in the wilderness,"[96] said Charles.
"Oh, how gladly the poor receive the
Gospel"
"Oh, how gladly the poor receive the Gospel: We
scarcely knew how to separate ourselves. As soon as I started in Weaver's hall,
the devil put his throat on Benjamin Eutter. I took this occasion to convince
the hearers of sin; of the very sin of that poor reprobate. The chapter exposed
was Rom. To God be all the glory that I spoke convincingly," [97] said Carlos.
"The
wild and crude colliders at Kingswood were finally tamed by Methodism. The
movement's founder, John Wesley, claimed in 1769 that the former savages had
been transformed into "a humane and hospitable people, full of love to God
and man."[98]
"His diary is a living
exposition of men and women whose lives had been renewed by the gospel. In it
there is the account of a barber who went twelve months without drinking,
although he was "one of the most well-known drunkards in the whole city"
until he met Wesley. There is a muleteer on his way to the brothel who, invited
by a Methodist to attend a vigil service, leaves rejoicing in the narrow way.
There is a husband who testifies that the Methodists silenced his wife's
cantankerous tongue. There is a poor desperate soul, away from suicide. It is
no wonder that this kind of religion, capable of working such moral miracles,
has spread throughout England."[99]
On March 8, 1781, Wesley recorded this change in Burslem: "I
returned to Burslem. How the whole face of this country changes in about twenty
years! Since then, the inhabitants have been flowing continuously from all
sides. Therefore, the desert is literally becoming a fertile field. Houses
sprang up: villages, towns, and the country did not improve more than the
people. The word of God had a free course among them; Sinners are daily
awakened and converted to God, and believers grow in the knowledge of Christ.
At night the house was filled with people, and with the presence of God. This
forced me to extend the service much longer than I am used to doing."[100]
New Birth and the circumcision of the heart
John Wesley addressed "circumcision of the heart" in his
sermons, such as the famous Sermon 17, describing it as a profound inner transformation
wrought by the Holy Spirit, not a physical imprint, which results in a renewed
state of soul, a heart open to God's will and salvation, and a life of holiness
and obedience, fundamental to Methodism and authentic Christianity. contrasting with empty outer rituals. [101]
"Circumcision is that of the heart, in the spirit, and not in the
letter" (Rom. 2:29; Phil 3:3; Col. 2:11-15).
Circumcision of the heart is another name for
Christian perfection.
Sanctification begins the moment a person is
justified. Regeneration, the new birth is not the same as holiness. The new
birth is the beginning of sanctification.
"In his sermon 'The New Birth' ... John
Wesley three phrases to mark these dimensions of being created in the image of
God: natural image (we are spiritual human beings with freedom of will);
political image (we are rulers of the created world and relate to
others); and moral image (we intend to be holy and righteous).
This perfect image, this unbroken reflection of
God, has been destroyed by human sin. It took the perfection of Jesus
Christ to restore the image."[102]
Wesley preached the sermon "Circumcision
of the Heart" at Oxford University. He begins by saying that the sensible
man who preaches the essential duties of Christianity runs the risk of being
regarded as a disseminator of new doctrines. People live so far from the
truths, love the world more than God, that they think the messages are strange
things.
He says that circumcision of the heart, the
marks of the true Christian, "are neither outward circumcision, nor
baptism, or any other outward form, but a righteous state of soul, mind and
spirit renewed in the image of him who created them."
What does circumcision of the heart consist
of?
It is what is called holiness in the
scriptures, which implies purification from sins and, as a result, the
Christian becomes "endowed with the virtues that were also in Christ
Jesus; to be renewed in the spirit of his mind, so as to be perfect as our
heavenly Father is perfect."
"Circumcision implies humility, faith,
hope, and charity."
Humility is a righteous appreciation of
ourselves. It purifies our minds of the high self-esteem, "of undue
opinion of our capacities and talents, which is the genuine fruit of corrupt
nature."
"It convinces us that we are, by nature,
even in our best condition, sin and vanity; that confusion, ignorance, and
error reign in our understanding; that irrational, earthly, sensual, and
diabolical passions usurp the dominion of our will."
We know that we cannot help ourselves, that
without the Holy Spirit we can do nothing, nor nourish a good thought.
By humility we know ourselves, so we do not
desire the applause that we know we do not deserve.
"This is that humility of mind which
they have learned from Christ, by following his example and marching in his
footsteps." And this knowledge of sickness and the healing of sickness
(pride and vanity) leads us to embrace faith, which is the second thing that is
included in the circumcision of the heart.
But this must be a powerful faith in God,
which breaks down strongholds, destroys prejudices, and all bad customs and
habits, as well as all the wisdom of the world.
By circumcision of the heart, the eyes of the
understanding are enlightened and we see our calling: to glorify God, who
bought us at a high price.
This faith is the unshakable foundation of
all that God has revealed in Scripture, but it is also "the revelation of
Christ in our hearts; a divine evidence or conviction of His love; Your free
and spontaneous love for me, a sinner; a sure trust in His pardoning mercy
working in us by the Holy Spirit; a confidence by which every true believer is
enabled to bear this testimony: 'I know that my Redeemer lives,' that I have an
'Advocate with the Father,' and that 'Jesus Christ the Righteous One' is my
Lord and the 'propitiation for my sins'; I know that He 'loved me and gave
Himself for me'; that He has reconciled me to God and 'I have redemption
through blood and forgiveness of sins.'"
This faith frees from the yoke of sin and
cleanses the conscience from dead works. It strengthens in such a way that we
are no longer constrained to obey sin, but to give ourselves wholly to God.
The other quality in which circumcision of
the heart implies is hope. The Spirit testifies in our own spirit that we are
sons and daughters of God.
It is the Spirit who "gives a keen
expectation of receiving at the hand of God every good gift, a joyful
expectation of that crown of glory which is reserved for them in heaven. By
this anchor the Christian stands firm amid the stormy waves of the world, and
is freed from the danger of running against one of these fatal choices;
presumption or despair."
He does not lose heart in the face of the
inconceivable severity of his Lord, nor does he consider that the adversities
of the career that is set before him are greater than his strength will allow
him to overcome.
If you want to be perfect, add to the virtues
mentioned, the practice of love "and there you have the circumcision of
the heart".
"Love sums up in itself all the
commandments. In Him is perfection, glory, and happiness. The royal law of
heaven and earth is this: 'You shall love the Lord your God with all your heart
and with all your soul and with all your mind and with all your
strength.'"
Wesley says something important: "Not
that this commandment forbids us to have love to any object but God: it
implies, on the contrary, that we love our brother also. Nor does it forbid (as
some have the extravagance to imagine) that we should take pleasure in anything
except God."
What the Lord says is that we are to love God
as the only Lord. We must have no other gods before us. You will desire only
one thing: to enjoy Him who is All in all things. You will have only one goal:
to persevere to the end in the joy of God, in time and in eternity.
"Whatever you desire or fear, that you seek or avoid, think, speak, or
do—therein hunk thy happiness in God, the one End and Source of thy
being."
The pursuit of happiness in the things of the
world gratifies the desire of the flesh.
Wesley goes on to mention the reflections he
made on the meaning of circumcision of the heart: "No one has credentials that enable him to please God,
unless his heart is circumcised by humility; unless he makes himself small,
low, and vile in his own eyes, unless he continually feels in the depths of his
soul that, without the Holy Spirit, resting upon him, he cannot think, nor
desire, nor speak, nor do any good, or thing that is pleasing in the sight of
God."
Another truth, says Wesley, "is that no
man shall obtain the honour that comes from God until his heart is circumcised
by faith, a faith of divine operation."
A faith that directs all his steps, that
"guides all his desires, plans and thoughts, all his actions and
conversations, as one who has penetrated through the veil, beyond which Jesus
sits at the right hand of God".
Thirdly, "no man is truly led by the
Spirit, unless the Spirit testifies with his spirit, that he is the son of
God."
Wesley warns that it is wrong to teach that
by serving God we should not have our own happiness in view. On the contrary,
he says, we are called by God to attend to the reward of retribution; to
contrast suffering with the joy placed within us. We are hoping for an
incorruptible inheritance.
Finally, Wesley speaks of the love that
suppresses all the lust of the flesh, the lust of the eyes, and the vanity of
life, and leads us only to please God and love our neighbor.
He says: "Behold, then, the sum of the
perfect law; this is the true circumcision of the heart." It further says:
"Let man continually offer himself to God through Christ, in flames of
living love."
He concludes by saying, "Let your soul
be so completely filled with his love, that you love nothing else but for his
sake." Thus we shall have the mind that was in Christ.[103]
The marks of what is born of God
For John Wesley, the marks of what
is born of God are a profound inner transformation wrought by the Holy
Spirit, resulting in a living faith that overcomes the world, a love
of God poured out in the heart, the practice of righteousness, the desire
for holiness, and a life of obedience and witness (such
as loving God above all else, not sinning habitually and loving the brethren),
contrasting with the worldly spirit and focused on the salvation of souls. [104]
Wesley preached the sermon "The Almost Christian" at St. Mary's, Oxford, before the University, on July 25, 1741, in England.
The basic biblical text was: "It almost persuades me to be a Christian" (Acts 26:28).
After consideration of practices that seem to
indicate that a person is a Christian, Wesley places three marks that truly
indicate that a person is a Christian.
The
first is to love God.
Wesley
states, "If it be asked, 'What more than this is implied in being wholly
Christian?I answer first, God's love. For thus saith his word: "Thou
shalt love the Lord thy God with all thy heart, and with all thy soul, and with
all thy mind, and with all thy strength." [105]
The
second is to love your neighbor.
"The
second thing implied in being fully Christian is love of neighbor. For
thus said our Lord in these words, "Thou shalt love thy neighbor as
thyself," [106] Wesley reminds us.
The
third thing implied is that "Everyone who believes is born of God."
Everyone who believes is born of God
"To all who received him, he gave the power to become children of
God. even to those who believe in his name."
Thirdly,
Wesley says, "There is yet one more thing which may be considered
separately, though it cannot really be separated from the former, which is
implied in being wholly Christian; And that is the basis of everything,
even faith. Very excellent things are said about it in all the oracles of God.
"Everyone who believes is born of God," says the beloved disciple.
"To all who received him, he gave the power to become children of God.
even to those who believe in his name." And "this is the victory that
overcomes the world, our faith." yes, our Lord Himself declares, "He
that believeth on the Son hath everlasting life; and does not enter into
condemnation, but has passed from death to life."
"It should be diligently noted that the faith which does not
produce repentance, love, and all good works is not that living and right
faith, but dead and devilish"
"But
here let no man deceive his own soul." It should be diligently noted that
the faith which does not produce repentance, love, and all good works is not
that living and right faith, but dead and devilish," says Wesley.
"For even the demons believe that Christ was born of a virgin: that he
wrought all kinds of miracles, declaring himself to be true God: that for our
sake he suffered a very painful death, to redeem us from eternal death; who
rose again on the third day: who ascended into heaven, and is seated at the
right hand of the Father, and at the end of the world will come again to judge
both the living and the dead."
"These articles of our faith the demons believe, and so they
believe all that is written in the Old and New Testaments. And yet, despite all
this faith, they are only demons."
"These
articles of our faith the demons believe, and so they believe all that is
written in the Old and New Testaments," Wesley says. "And yet,
despite all this faith, they are only demons. They remain still in their
condemnable state, without the true Christian faith. [Homily on the Salvation
of Man".
The correct and true Christian faith is...
"The
right and true Christian faith is" (to continue with the words of our own
Church), "not only to believe that Holy Scripture and the Articles of our
Faith are true, but also to have a sure confidence and confidence to be saved
from eternal damnation by Christ," says Wesley. "It is a sure
confidence a man has in God, that, through the merits of Christ, his sins are
forgiven, and he is reconciled to the favour of God; from whom goeth a loving
heart, to obey his commandments."
The faith that purifies the heart
"Now,
he who has this faith, which purifies the heart" (by the power of God,
which dwells in it) from "pride, wrath, desire, from all
unrighteousness" from "all filthiness of flesh and spirit;"
which fills him with love stronger than death, both to God and to all
mankind," says Wesley;
"Whoever has this faith working in this way by love is not almost
only, but completely, a Christian"
And
Wesley continues, "Love that doeth the works of God, boasting to spend and
be spent for all men, and that endureth with joy, not only the reproach of
Christ, being mocked, despised, and hated by all men, but all that the wisdom
of God permits the malice of men or devils inflicts, - whoever has this faith thus working by love
is not almost only, but completely, a Christian." [107]
============================================================
Christian Perfection
===============================
Table of Contents
·
Introduction
·
Highlights of the
study's chapters
·
Christian
perfection
·
Biblical foundation on Christian perfection
· In what sense we are and are not perfect
· Wesley, John Fletcher, and
Christian Perfection
===============================
Introduction
"Christian perfection for John Wesley is
not infallibility or angelic perfection, but rather the 'perfect love' of God
and neighbor, where the believer is freed from willful sin and purified of
ulterior motives. It is an integral
sanctification (body, soul and spirit) attainable in this life through grace,
allowing one to live with a heart totally dedicated to God, while still subject
to human limitations and the continuing need for Christ's grace."[108]
The chapter titles are:
·
Christian
perfection
·
Biblical foundation on Christian perfection
· In what sense we are and are not perfect
· Wesley, John Fletcher, and Christian Perfection
The term "perfection" is not yet understood in our day. Not even among the Methodists.
Christian perfection does
not imply an exemption from ignorance or error, or from infirmities or
temptations.
In his time, Wesley rescued
the doctrine of Christian perfection, which was part of the God-given
responsibility to Methodism in the eighteenth century:
"Christian perfection," Wesley believed, "was the
depositum which God had given to the Methodists as his special
responsibility."[109]
===============================
Highlights of the study's
chapters
Christian perfection
for John Wesley is not infallibility or angelic perfection, but rather the
"perfect love" of God and neighbor, where the believer is freed from
willful sin and purified of ulterior motives. It
is an integral sanctification (body, soul, and spirit) attainable in this life
through grace, allowing one to live with a heart totally dedicated to God,
while still subject to human limitations and the ongoing need for Christ's
grace.[110]
Biblical foundation on Christian perfection
John Wesley's Christian perfection, or "entire
sanctification," is biblically grounded as wholeheartedly love of God and
neighbor, purifying one's intentions, and freeing oneself from original sin in
this life. It is not angelic perfection or exemption from error, but a state of
grace where the soul is restored to the image of God. [111]
In what
sense we are and are not perfect
According
to John Wesley, founder of Methodism, "Christian perfection" (or
entire sanctification) does not mean absolute or sinless perfection in the
divine sense, but perfection in love. For Wesley, to be perfect is to
have a heart so full of love for God and neighbor that there is no room left
for willful sin. [112]
Wesley, John
Fletcher, and Christian Perfection
John Fletcher (1729–1785) was one
of the leading Methodist theologians of the eighteenth century and John
Wesley's chief ally in defending and defining the doctrine of Christian Perfection (or entire sanctification). He helped systematize the idea that God's perfect
love can purify the believer's heart, freeing him from innate sin.
===============================
Christian perfection
Christian perfection for John
Wesley is not infallibility or angelic perfection, but rather the "perfect
love" of God and neighbor, where the believer is freed from willful sin
and purified of ulterior motives. It is an
integral sanctification (body, soul, and spirit) attainable in this life
through grace, allowing one to live with a heart totally dedicated to God,
while still subject to human limitations and the ongoing need for Christ's
grace.[113]
The word perfection is not so commented on in
evangelical circles. It brings the idea of arrogance, pretension, etc. But it
is a biblical expression and it is a recommendation from the Lord: "Be
perfect" (Matthew 5:43-48).
What we have to do is understand the meaning of
perfection. Some people find it impossible to achieve it because they
misunderstand it.
But what is perfection?
It is above all perfect love! (1 John 4:18).
In
his book "A Clear Account of Christian Perfection", Wesley states
that perfection implies "loving God with all our heart, mind, soul and
strength and that nothing of bad temper, nothing contrary to love, remains in
the soul; that all thoughts, words, and actions, are governed by pure
love."[114]
Here are some principles about perfection:
We can achieve perfection.
Wesley met in their societies several people who
had attained perfection. Here are the procedures of a lady who reached it:
* He worked for the poor;
*
He had ardent love;
*
He had great joy;
* She was ready to die;
* He did not like to miss services;
* He felt that his will was God's will.
* Check: Matthew 5:43; Ephesians 4:13; Col. 1:28;
Phil 3:15
Perfection is not achieved immediately.
We must walk toward him (Ephesians 4:15; 1 Thessalonians 3:12; 2 Peter 3:18; James
1:4; Hebrews 6:1).
Perfection is not
absolute.
* It does not put us on an equal footing with God
(Phil 2:6),
* Our word is not the word of God,
* Our teaching on Scripture is not infallible.
Perfection does not make us error-free.
Only God does not make mistakes. We can be perfect
and not know anything about road signs. We can make a mistake in a math
calculation, etc. (Rom. 7:19; Luke 11:4; Luke 6:37).
Perfection does
not avoid temptation.
* Jesus himself was perfect and was tempted; check:
Luke 4:1-2; Luke 6:13.
Perfection can be
lost.
* We have free will. The devil walks around us;
check: 1 Corinthians 10:12; Rev. 3:11.
In his book "Clear Explanation of Christian Perfection", Wesley states that we can have perfect love even suffering from tribulations: "(...) the mind may be deeply cast down and afflicted, perplexed and overwhelmed by grief to the point of distress, while the heart clings to God through perfect love, and the will is wholly submitted to Him. Was it not so with the Son of God himself?"[115]
But he insisted that those
who are not happy are not Christians. Wesley also taught that pure love can
lead us to make mistakes, because love born of God does not think evil and
believes everything. This very disposition free from distrust, ready to believe
and expect the best from all men, can lead us to "think that some are
better than they really are.[116]
But what is Christian perfection?
Wesley described it thus: "... he in whom is
the mind that was in Christ, and who walks as Christ walked; a man who has
clean hands and a pure heart.
(...) The one who is not a cause of stumbling block
to others and the one who has not actually committed sin.
(...) Your soul is really all love, full of the
bowels of mercy, kindness, magnanimity and tolerance.
His life is in accordance with these qualities,
full of the works of faith, patience, hope and the work of love."[117]
It
is important to remember that full sanctification, according to Wesley, is
"the great deposit that God placed with the people called
Methodist; and to propagate this, he seemed to have lifted us up."[118]
For
Wesley, Christian perfection is synonymous with perfect love.
Biblical foundation on Christian
perfection
John Wesley's Christian
perfection, or "entire sanctification," is biblically grounded as
wholeheartedly love of God and neighbor, purifying one's intentions, and
freeing oneself from original sin in this life.
It is not angelic perfection or exemption from error, but a state of grace
where the soul is restored to the image of God. [119]
John Wesley used some biblical expressions to
explain what Christian perfection is, among them, holiness, circumcision of the
heart, entire sanctification, and perfection in love.
He explained and substantiated what he meant by
circumcision of the heart by preaching at the University in the Church of St.
Mary January 1, 1733.
He said: "On 1 January 1733, I preached at
the University, at St Mary's Church (Oxford), on 'the circumcision of the
heart' [Deuteronomy 30:6; Romans 2:29; cf. Deuteronomy
10:16; Jeremiah 4:4]; An account I made in these words:
It is that habitual disposition of the soul,
which in the sacred scriptures is termed holiness, and
which directly implies to be cleansed from sin; from all filthiness both of
flesh and spirit; and, consequently, to be endowed with those virtues which
were in Christ Jesus; to be so "renewed in the image of our mind"
[Ephesians 4:23], as to be "perfect as our Father which is in heaven is
perfect" [Matthew 5:48.][120]
In the book, "A Clear Account of Christian
Perfection," he went on to explain in the sermon "Circumcision of the
Heart":
In the same sermon I observed, "Love is
the fulfillment of the law" [Romans 13:10], "the end of the
commandment" [1 Timothy 1:5]. It is not only the first and great
commandment [Matthew 22:38], but all the commandments in one: "Whatsoever
things are just, whatsoever things are pure, if there be virtue, if there be
praise" [Philippians 4:8], all of them are included in this word, love. In this is perfection, glory
and happiness! The royal law of heaven and earth is this: "Thou shalt love
the Lord thy God with all thy heart, and with all thy soul, and with all thy
mind, and with all thy strength" [Mark 12:30; Luke 10:27; cf. Deuteronomy
6:5]. The only perfect good will be its ultimate end. One thing you will desire
for its own sake, the fruition of Him who is all in all. A happiness that you
must propose to your souls, yes, a union with Him who created you; the
"having fellowship with the Father and the Son" [1 John 1:3]; to be
"united to the Lord in one spirit" [1 Corinthians 6:17] A design
which you are to follow to the end of time—the enjoyment of God in this time
and in eternity. Desire other things insofar as they tend to it: love the
creature, for it leads to the Creator. But in every step you take, let
this be the glorious point that closes your vision. Let all affection,
thought, word, and deed be subordinate to it. Whatever they desire or
fear, whatever they seek or avoid, whatever they think, say, or do, be for
their happiness in God—the only end, as well as the source, of their being.[121]
In his commentaries on the New Testament, he
explained a few verses on the topic of "holiness" and
"perfection":
A commandment of Jesus: be
perfect
"Therefore be perfect, even as your
heavenly Father is perfect" (Matthew 5:48).
This commandment alone is enough for us to
believe and follow what Jesus said. Perfection is possible!
Jesus would not give us a commandment if it were
not possible for us to practice it.
John Wesley commented, "Be
ye therefore perfect, even as your Father which is in heaven is perfect."
Therefore you will be
perfect; as his Father which is in heaven is perfect - Thus the original
is executed, referring to all that holiness which is described in the preceding
verses, which our Lord at the beginning of the chapter commends as happiness,
and at the end of it as perfection. And how wise and gracious is this, to
sum up, and, as it were, seal all his commandments with one promise! Even
the proper promise of the Gospel! May he put these laws in our minds and
write them in our hearts! He knew very well how our unbelief would be
ready to scream, that is impossible! And therefore stakes on him all the
power, truth, and fidelity of him to whom all things are possible.[122]
Perfect love casts out fear
"In love there is no
fear; on the contrary, perfect love expels fear, because fear presupposes
punishment. He who fears is not made perfect in love" (1 John 4:18).
Perfect love is possible!
Perfect love is synonymous
with Christian perfection or holiness.
This is what the apostle
John taught.
John Wesley commented:
There is no fear in love; but perfect love casteth out fear: for
fear bringeth torment. He who fears is not perfect in love.
There is no fear in love - No servile fear can be where
love reigns. But perfect adult love casts off servile fear: for such fear
bringeth torment - And so it is inconsistent with the happiness of love. A
natural man has neither fear nor love; the one who is awake, fear without
love; a baby in Christ, love and fear; a father in Christ, love
without fear.[123]
In what
sense we are and are not perfect
According
to John Wesley, founder of Methodism, "Christian perfection" (or
entire sanctification) does not mean absolute or sinless perfection in the
divine sense, but perfection in love. For Wesley, to be perfect is to
have a heart so full of love for God and neighbor that there is no room left
for willful sin. [124]
"1. In what sense we
are NOT perfect (Absolute Perfection)
Wesley emphasized that Christians, even the
most sanctified, remain human and fallible in this life:
- Not perfect in knowledge: We are not
exempt from ignorance or errors of judgment.
- Not free from infirmities: We are still
subject to physical weaknesses, lapses of memory, and temptations, which
Wesley called "sins improperly called."
- Not immune to the fall: Christian
perfection does not mean inability to sin; it can be lost if the Christian
does not remain in love.
- Not perfect like
Adam: It is not an
Adamic perfection (original sinlessness), but a perfection focused on the
intention and the heart."[125]
Wesley begins the sermon "Christian Perfection" based on the text: "Not as if I had already attained, any one of them was already perfect" (Philippians 3:12).
Wesley warns: "The word perfect is what many cannot bear.
The very sound of it is an abomination to them. And whoever preaches
perfection (as the phrase is), that is, asserts that it is attainable in
this life, runs great risk of being considered by them worse than a pagan or a
publican." [126]
Wesley divides the sermon into two chapters: first, in what sense
Christians are not; and secondly, in what sense they are perfect.
In a summary of his sermon, we have:
In what sense we are not perfect
Wesley teaches that we are not perfect:
We are not free from errors
Illuminating is what Wesley says: "4. No one, then, is so perfect
in this life as to be free from ignorance. Nor, secondly, by mistake; which in
fact is almost an inevitable consequence of this; seeing those who "know
only in part" [1 Corinthians 13:12] are always liable to err in regard to
things they do not know." [127]
And he adds: "It is
true that the children of God are not deceived about the things essential for
salvation: they do not 'make darkness light, nor light darkness'; [Isaiah 5:20]
nor "seek death in the error of their life." [Wisdom 1:12]. For they
are "taught of God," and the way he teaches them, the way of
holiness, is so clear, that "the traveller, though a fool, need not err in
it." [Isaiah 35:8]." [128]
Wherefore even the children of God do not agree as to the interpretation
of many places in the holy scriptures: Nor is their difference of opinion proof
that they are not the children of God on either side; but it is a proof that we
should not expect any living man to be infallible more than omniscient." [129]
We are not free from temptation
"Nor can we expect, until then, to be totally free from
temptation," says Wesley in item 8. "Such perfection does not belong
to this life. It is true that there are those who, being given up to do all
uncleanness with greed, [Ephesians 4:19] scarcely perceive the temptations
which they do not resist, and therefore seem to be without temptation. There
are also many whom the wise enemy of souls, seeing to be fast asleep in the
dead form of piety, will not tempt them to grave sin, lest they awaken before
they fall into eternal flames." [130]
There is no exemption from illness
"Christian perfection,
therefore, does not imply (as some men seem to have imagined) an exemption from
ignorance or error, or from infirmities or temptations," says Wesley, in
section 9. "It's really just another term for holiness. They are two names
for the same thing. Thus, everyone who is perfect is holy, and everyone who is
holy is, in the biblical sense, perfect." [131]
There is no absolute perfection on Earth
And to complete this chapter, Wesley says: "Yet we may at last
observe that even in this respect there is no absolute perfection on earth.
There is no perfection of degrees, as it is called; none that does not
admit of a continual increase. So that how much any man has attained, or in how
high a degree he is perfect, he still needs to "grow in grace" [2
Peter 3:18] and daily advance in the knowledge and love of God his Saviour.
[see Philippians 1:9]." [132]
In what sense we are perfect
According
to John Wesley, Christian perfection does not mean an absolute, angelic or
intellectual perfection, where the human being never errs or no longer needs
the grace of God. On the contrary, Wesley defines perfection as perfection in love or entire sanctification. [133]
"2. In what sense WE
ARE perfect (Christian Perfection/Love)
For Wesley, the perfection possible in this
life is spiritual maturity:
- Perfect in Love: It is the love
of God and neighbor governing our thoughts, words, and actions.
- Free from Willful Sin: The fully
sanctified person does not sin intentionally, for God's love governs his
will.
- Purity of Intention: All one's heart
and life are devoted to God; the intention of the believer is to please
God in everything.
- Grace in progress: It is a
'dynamic' perfection, where the Christian can always grow more in love,
even though he already loves perfectly." [134]
In his sermon "Christian Perfection," Wesley delves into the
theme: in what sense we are perfect:
Those who are justified, who are born again
in the lowest sense, "do not continue in sin"
And Wesley comments in item 3: "Now, the Word of God clearly
declares that even those who are justified, who are born again in the lowest
sense, 'do not continue in sin;' that they cannot 'live in him any longer';
(Rom. 6:1, 2) that they are "planted together in the likeness of Christ's
death"; (Romans 6:5) that his "old self is crucified with him,"
the body of sin being destroyed, that henceforth they should not serve sin;
who, being dead with Christ, are free from sin; (Romans 6:6, 7) that they are
"dead to sin and alive to God"; (Romans 6:11) that "sin no
longer has dominion over them," that they are "not under the law, but
under grace;" but that these, "being free from sin, have become
servants of righteousness." (Rom. 6:14, 18)." [135]
And Wesley clarifies: "He does not sin willfully; Either he does not habitually commit sin; or, not as other men do; or, not as he did before." [136]
Of sin,
Wesley says, "He declares, First, the blood of Jesus Christ cleanseth us
from all sin. Secondly, no man can say, I have not sinned, I have no sin from
which to be cleansed. Thirdly, but God is ready to forgive our past sins and
save us from them for the future. [1 John 1:7-10] Fourthly, "These things
I write unto you," says the apostle, "that ye sin not. But if anyone
"sins" or has sinned (as the
word can be translated), he need not continue in sin; since "we have an
Advocate with the Father, Jesus Christ the righteous." [1 John 2:1-2] So
far, everything is clear." [137]
He who
commits sin is of the devil; For the devil sins from the beginning
"But that no doubt may remain on a point of so great
importance," says Wesley, "the apostle takes up this subject again in
the third chapter, and amply explains its own meaning." Little
children," he said, "let no one deceive you:" (As if I had given
any encouragement to those who continue in sin:) "He that doeth
righteousness is righteous, even as he is just. He who commits sin is of the
devil; for the devil sins from the beginning." [138]
A Christian is so perfect that he commits no
sin
"For this purpose the
Son of God was manifested, that he might destroy the works of the devil,"
Wesley recalls. "Everyone who is born of God does not commit sin, because
his descendants remain in him; and he cannot sin, because he is born of God. In
this the children of God and the children of the devil are revealed." (1
John 3:7-10) Here the point, which might hitherto have admitted some doubt in
weak minds, is purposely settled by the last of the inspired writers, and
decided in the clearest manner. In conformity, therefore, both to the doctrine
of St. John and to the whole tenor of the New Testament, we fix this
conclusion—A Christian is so perfect that he commits
no sin." [139]
Wesley, John
Fletcher, and Christian Perfection
John Fletcher (1729–1785) was one
of the leading Methodist theologians of the eighteenth century and John
Wesley's chief ally in defending and defining the doctrine of Christian Perfection (or entire sanctification). He helped systematize the idea that God's perfect
love can purify the believer's heart, freeing him from innate sin in this life.[140]
"John Fletcher (1729–1785), known as the Parson of Madeley, was the chief systematizer and theological advocate of the doctrine of Christian Perfection (or Entire Sanctification) in the early Methodist movement.
Although the concept was formulated by John
Wesley, it was Fletcher who gave it a robust theological framework, especially
in his work Checks to Antinomianism."[141]
Jean Guillaume
de la Fléchère ( 1729–1785) was a
French-speaking Swiss born in Nyon, Switzerland.[142]
In 1751, on "one of the family's stays in London, Fletcher first
heard of the Methodists and became personally acquainted with John and Charles Wesley,
as well as his future wife, Mary Bosanquet,"[143] who was a Methodist who had an
orphanage.
John Fletcher was parish priest of the Anglican Church in Medelle.
Having moved to England in 1751
and becoming acquainted with Wesley and Methodism, "he began to work with John Wesley, becoming a key interpreter of Wesleyan theology in the eighteenth century and
one of the first great theologians of Methodism."[144]
"Both shared a deep passion
for the doctrine of complete sanctification or 'Christian perfection,' with
Fletcher greatly influencing Wesley's understanding of perfection through
love." [145]
John Fletcher was an Arminian.
"In theology, he confirmed the Arminian doctrines of free will, universal
redemption and general atonement, against the Calvinist doctrines of
unconditional election and limited atonement. His Arminian theology is most
clearly outlined in his famous checks for Antinomianism. He tried to confront
his theological opponents with courtesy and justice (and John Wesley's),
although some of his contemporaries judged harshly by his writings."[146]
In 1770, at the Annual
Conference, there was a conflict between Calvinistic Methodists and Arminian
Methodists. There was an accusation that Calvinistic Methodists led to
"spiritual mediocrity and antinomianism."[147] Countess
Selina who raised questions.
Fletcher then stood up at the
meeting to defend Wesley.
To Calvinist ears, the minutes of
the 1770 Annual Conference seemed to "endorse works necessary to
salvation. The Countess demanded that her teachers sign a disapproval, which in
the end Fletcher refused to do. Resigning from college, he put his pen at the
service of Wesley and his Arminian theology."[148]
"John Wesley admired him so
much that he considered him his ideal successor to lead the Methodist movement,
even though Fletcher died six years before Wesley." [149]
Fletcher had not accepted
Wesley's invitation to work closely with him and to be his successor, for he
"believed that his continual task was to write as an interpreter of
Wesley's theology: 'I laid my pen aside for some time; however, I resumed it last
week, at the request of his brother, to continue with my treatise on Christian
Perfection."[150]
John Fletcher's contributions:
"Definition of Perfection: He defined it not as absolute
(divine) perfection or without human flaws, but as "perfection in
love." It is the state in which the heart is so filled with love of
God and neighbor that there is no longer any room for willful sin or malice.
The Baptism in the Holy Spirit: Fletcher was innovative in
associating Christian perfection directly with the baptism with the Holy
Spirit. He saw this experience as a second work of grace, subsequent to
conversion, which purifies the believer."[151]
============================================================
Free will
===============================
Table of Contents
·
Introduction
·
Highlights of the study's chapters
·
In Defense of Arminianism
·
Conflict with Calvinism
·
"Prevenient Grace"
·
Controversies with Whitefield
· Wesley's Preaching for the Salvation of Every One Who Believes
===============================
Introduction
"For John
Wesley, free will is not a natural human ability after the fall, but rather a
gift restored by God's Prevenient Grace to all people. He
held that by nature the human will is enslaved to sin, but divine grace enables
the individual to accept or reject salvation."[152]
Understanding
prevenient grace, a term used by Wesley, is fundamental.
"In the
eighteenth century, England went through an intense religious revival, where
Methodism, led by John Wesley, emerged as a theological counterpoint to the
strong Calvinist (Puritan) influence that dominated part of the Protestant
thought of the time, especially with regard to predestination." [153]
One of the
controversies Wesley had was with his friend George Whitefield.
This is a topic that
we need to understand, as it is one of the hallmarks of Methodism.
===============================
Highlights of the study's chapters
John Wesley was a central proponent of Arminianism in the eighteenth
century, systematizing it in Methodism. He advocated universal prevenient
grace, unlimited atonement, the possibility of apostasy (losing salvation), and
Christian perfection. Wesley emphasized the
human responsibility to accept or reject God's grace, against Calvinistic
predestination. [154]
Conflict with Calvinism
The conflict between John Wesley (1703-1791) and Calvinism was one of
the most significant theological debates of the eighteenth century, centering
on the understanding of God's grace, salvation, and free will. Although Wesley had personal respect for Calvinist
leaders such as George Whitefield, he strongly disagreed with the doctrine of
absolute predestination. [155]
"Prevenient Grace"
For John Wesley, Prevenient (or
"precedent") Grace is the active love of God that comes
before any human response, enlightening the conscience of all people and
enabling them to choose the good. It partially
restores moral freedom corrupted by sin, offering the opportunity to accept or
reject salvation, without forcing the human will. [156]
Controversies with Whitefield
"He told me that he and I preach two different gospels; and
therefore he not only did not unite nor give me the right hand of communion,
but he was publicly resolved to preach against me and my brother, wherever he
preached"
Wesley's Preaching for the Salvation of Every One Who Believes
John Wesley's preaching on
salvation centers on the idea that grace
is the source and faith
is the indispensable condition for being saved. Wesley taught that salvation is not earned by human
merit or good works, but is a free gift from God received through full trust in
Jesus Christ. [157]
In Defense of Arminianism
John Wesley was a
central proponent of Arminianism in the eighteenth century, systematizing it in
Methodism. He advocated universal prevenient grace, unlimited atonement, the
possibility of apostasy (losing salvation), and Christian perfection. Wesley emphasized the human responsibility to accept
or reject God's grace, against Calvinistic predestination. [158]
Wesley aligned himself theologically with Jacob
Arminius, arguing that God's grace is universal and that salvation is available
to all, but depends on human response (faith and free acceptance). [159]
Wesley is called the "Prince of Arminianism." Others call him
"a Prince among Arminians."
The English Reformed preacher Charles Spurgeon (1834-1892) called Wesley
"The modern prince of the Arminians."[160]
Although he was opposed to Arminianism, he admired Wesley for his
character.
In the past, especially in the eighteenth century in England, there have
been many controversies about free will and predestination.
John Wesley and George Whitefield had disagreements.
But today you find articles asking if an Arminian can be saved. Others
call Wesley a heretic.
It is important to know about Arminianism, the history of Jacob Arminius
and his theology.
Two Methodist leaders of Wesley's time—John William Fletcher and Adam
Clark—had strong arguments for Arminianism and against predestination.
About Jacob Arminius
Jacob Arminius studied theology,
philosophy, Hebrew, literature, and other disciplines. He pastored a church in
Amsterdam.[161] When called to defend the extreme
Calvinism criticized by the rich merchant Koornher, Arminius ended up
criticizing the doctrine of predestination, bringing a great controversy and
creating enemies, such as Franz Gomarus,[162] who emphasized the sovereignty of God and
denied the value of human faith.
In Arminius' concept:
“(...) predestination ran counter to the nature of God and man, generated
despair, took away the stimulus to a life of holiness, and diminished the
importance of the Gospel."[163]
Among the statements of faith of Calvinism in the Westminster Confession[164] is the doctrine of predestination:
"By the decree of God, for the manifestation of his glory, some men
and angels are predestinated to eternal life and others foreordained to eternal
death. No one is redeemed by Christ but only the elect. The rest of mankind
pleased God ... to set them aside and ordain them to dishonor and wrath
(...)."[165]
The fact is that the rigor of Calvinism had produced reactions,
especially in Holland and with Jacob Arminius[166] it reached full expression.[167]
After Arminius' death
After Arminius's death, John Wtenbogaert (1557–1644) and Simon
Episcopius (1583–1643) systematized and developed Arminian views and opposed
the current emphasis on minutiae of doctrine, considering Christianity
primarily a force for moral transformation. In 1610 they and forty-one other
sympathizers drew up a statement of faith contrary to the Calvinist doctrine of
predestination.[168]
"In opposition to the Calvinistic doctrine of irresistible grace,
they taught that grace can be rejected, and they showed uncertainty with
reference to the Calvinistic teaching of its perseverance, asserting that it
was possible to lose grace once received."[169]
Bishop Burnet's theology
Jacob Arminius did not bring so much influence in Holland, but rather in
Wesley's England.[170] Others followed in his footsteps, among them Bishop Burnet:
"Bishop Burnet, in 1699, gave new impetus to Arminian tendencies,
when he published his works Exposition of the Thirty-Nine Articles, dedicated
to King William III.[171]
Bishop George Bull, in 1699, defended and wrote about Arminius' ideas
and had great acceptance, especially through his Exposition of the Thirty-Nine
Articles, dedicated to King William III:
"In it, in interpreting Article XVII, which deals with
Predestination, he gave it an Arminian meaning and attributed to it the equal
validity of Calvinism. It means that one mattered as much as the other. Both
could be accepted. There was room in the Church for both positions."[172]
Wesley's grandparents[173] participated in the dissenting Church, but his parents joined the
Anglican Church. Samuel and Susanna Wesley inculcated in John Wesley ideas of
Bishop[174] Bull's Apostolic Harmony, which was widely
accepted in England.
"Bull's theology has become
generalized, because within the official Church and to have an idea of it, we
will give a brief overview below: Jesus Christ, by His atoning work, is the
Savior of men, but each one has his part to do, actively seeking to reform his
own life. If each one acts in this way, he will become capable of receiving
merits of the atonement. Faith and work are identified in one purpose.
Justification is by faith and works. They are two aspects of a single reality.
Neither Paul is opposed to James nor James to Paul. In Bishop Bull's view,
faith includes all the works of Christian piety. Faith is not limited only to
accepting the teachings of the Gospel as valid: it also involves a desire to be
good and to do good. In other words: faith becomes an act of man himself"
(...). Justification also requires the sharing of man. God considers the
transgressor as just, free from punishment, as long as he wants to."[175]
Main Points of Arminianism
The main
points are: Free will, conditional election, unlimited atonement, resistible grace,
and Fall from Grace; conditional salvation.
Free will
For Arminius there is the free will of the human being to desire or not
salvation, because he was not totally corrupted by original sin. He is not
prevented from exercising his free decision.
Conditional election
God elects those who believe in Christ as their Savior.
Unlimited Atonement
Jesus Christ died for all of us.
Resistible grace
Not everyone accepts God's call to salvation. It is the free will of the
human being to make decisions.
Fall from Grace; conditional salvation
In conditional salvation, the human being, even after being saved, can
turn away from Christ, if he does not have perseverance in faith and sin again.[176]
Prevenient grace
Wesley even added the prevenient grace.
"Prevenient grace is the 'grace that comes
before.[177]
Conflict with Calvinism
The conflict between
John Wesley (1703-1791) and Calvinism was one of the most significant
theological debates of the eighteenth century, centering on the understanding
of God's grace, salvation, and free will.
Although Wesley had personal respect for Calvinist leaders such as George
Whitefield, he strongly disagreed with the doctrine of absolute
predestination. [178]
Wesley's stance "generated tensions with
Calvinist leaders of the time, such as George Whitefield, who advocated
unconditional election (that God chose in advance who would be saved)". [179]
In 1770, at the Annual Conference, there was a conflict between
Calvinistic Methodists and Arminian Methodists. There was an accusation that
Calvinistic Methodists led to "spiritual mediocrity and
antinomianism."[180] Countess
Selina was the one who raised questions.
Defending Wesley
Methodist and parish priest John Fletcher then stood up at the meeting
to defend Wesley.
To Calvinist ears, the minutes of the 1770 Annual Conference seemed to
"endorse works necessary to salvation. The Countess demanded that her
teachers sign a disapproval, which in the end Fletcher refused to do. Resigning
from college, he put his pen at the service of Wesley and his Arminian
theology."[181]
Methodist Joseph Benson was principal of the Trevecca college that
Countess Selina had created. As he did not embrace predestination, he was
fired. Fletcher, who was president of the Countess's Institution, then took a
stand.[182]
Fletcher wrote to the Countess resigning from the presidency of the
Institution: "Mr. Benson made a very fair defense when he said that with
me he held the possibility of salvation for all men, and that mercy is either
offered to all, though it may be received or rejected. If this is what your
lordship identifies as Mr. Wesley's opinion, free will or Arminianism, and if
any Arminian has to leave the college, I am indeed equally dismissed. In view
of my current point of view on this issue, I find myself obliged to maintain
this feeling (...) the Bible is true and God is Love".[183]
He was a person of principles and character. He resigned preferring to
leave the presidency of the University of South Wales founded by Selina,
Countess of Huntingdon.
From then on, "Fletcher emerged as Wesley's authoritative
interpreter with the publication of a series of books under the title, Checks
to Antinomianism, which were edited, corrected, and published by Wesley."[184]
Defending Arminianism
John Fletcher was very useful to Wesley and to Methodism. He was "very useful in the struggle he
had to sustain to defend the Arminian point of view before his Calvinist
opponents. In this way, Methodism produced a great theologian without actually
writing a treatise on theology such as Thomas Aquinas' "Summa
Theologica" or Calvin's "Christian Institutions." He limited
himself to defending a doctrine that seemed to him more in tune with the
teaching that primitive Christianity taught according to the testimony of the
New Testament."[185]
Fletcher had not accepted Wesley's invitation to work closely with him
and to be his successor, for he "believed that his continual task was to
write as an interpreter of Wesley's theology: 'I laid my pen aside for some
time; however, I resumed it last week, at the request of his brother, to
continue with my treatise on Christian Perfection."[186]
Between 1770 and 1778-81 he was a preacher of the revival movement
during stays in Nyon.[187]
When Wesley realized that Methodist preachers in Wales were receiving
influence from Calvinism, he directed that all preachers read the writings of
John Fletcher.
"Prevenient Grace"
For John Wesley, Prevenient (or
"precedent") Grace is the active love of God
that comes before any human response, enlightening the conscience of all people
and enabling them to choose the good. It
partially restores moral freedom corrupted by sin, offering the opportunity to
accept or reject salvation, without forcing the human will. [188]
Prevenient grace is the theological term that
explains the way God enables man in advance so that he can respond to the call
of salvation.
It means to precede or arrive before. There
is an action of God, Jesus, and the Holy Spirit
in prevenient grace.
"Preveniente is from the Latin
praevenire, which means to precede or arrive before. Wesley, as was common in
his day, generally used the term "preventive" grace in the sense that
was in harmony with the root of his Latin word. This was different from the
common meaning of "prevent" in today's English (which would be to
prevent something from happening). If we define it according to Wesley and
classical Christianity, alternative terms such as "preparatory grace"
or "enabling grace" can be used. Prevenient grace can be described as
the work of the Holy Spirit bringing us closer to God."[189]
It has a fundamental place in John Wesley's theology because salvation
is central to the Christian faith.
Prevenient grace allows people to exercise
their God-given free will, and
they can then choose the salvation offered by God in Jesus Christ or
reject the saving offer.
Wesley developed the concept of prevenient
grace, which would be the grace of God that "precedes" the human
being, partially restoring freedom of choice (free will) and allowing the
individual to respond to the offer of salvation.[190]
"Prevenient grace is the 'grace that comes
before,' a central concept in John Wesley's theology that describes God's
active, initial love, which works in all people before salvation. It enables
human free will, corrupted by sin, to respond to God's invitation to faith and
salvation."[191]
"He taught that the grace of God works in all human beings, enabling them to respond to the invitation of salvation, partially restoring free will corrupted by sin." [192]
Main points of prevenient grace:
· Universality: Wesley
taught that this grace is extended to all individuals, not just the elect,
enabling anyone to respond to the Gospel.
· Empowerment: Although
mankind is depraved by sin, prevenient grace partially restores the human
ability to discern good from evil and seek God.
·
Divine Initiative: God takes
the initiative; we do not need to beg for love, for grace actively seeks the
sinner. [193]
Wesley saw this grace as the power of the Holy Spirit at work in everyone's lives, often associated with "the true light that lighteth every man" (John 1:9).
The grace of God through Jesus Christ is freely given to all human
beings, enabling all who would turn from sin to righteousness, to believe in
Jesus Christ for pardon and cleansing from sin, and to do good works acceptable
and acceptable in His sight.
"A
dynamic or expression of God's grace is prevenience or 'preventive'
grace. Prevenient grace includes, according to Wesley, "all that is
done in the soul by what is often called the 'natural conscience,' ... all the
'drawings' of the 'Father', the desires of God, ... that 'light' with which the
Son of God 'lighteth every one that cometh into the world,' showing every man
'to do righteousness, and to love mercy, and to walk humbly with his God;' all
the convictions which his Spirit from time to time works in every child of man.
Although he took seriously the seriousness of human sin and brokenness, Wesley
believed that God's grace prevents the total destruction of the divine image in
us."[194]
The expression "prevenient grace"
is not found in the Bible, any more than the word "Trinity" is found.
"Prevenient grace is the theological
term that explains the way God enables man in advance so that he can respond to
the call of salvation. Like many other biblical doctrines, such as the Trinity
and total depravity, the term "prevenient grace" is not expressly
found in Scripture, but the teaching is, since it is a tacit biblical category,
evidenced through the systematic interpretation of the Sacred Text. [195]
Deepening
the topic
"While the term prevenient grace does
not appear in the Bible, the concept nevertheless appears deeply embodied in
it. In the Bible and in the life of the Christian, grace is revealed and
embodied supremely in the incarnation and foresight work of the Holy Trinity in
sending us the Son of God. Wesley saw the incarnation of Christ—"the true
light that enlightens all was coming into the world" (John 1:9)—as a gift
of prevenient grace to all people. Prevenient grace can also be implicitly linked
to God's work directing "his great love in sending Christ to die for us,
while we were yet sinners" (Romans 5:8). [196]
For Wesley, the human being is able to
cooperate with God by being convinced, justified and sanctified.
The initiative is God's with His grace, His
undeserved love.
Prevenient grace enables us
to respond to God—in Wesleyan terms, "work together" or
"cooperate" with God
"As God's initiative, prevenient grace
enables us to respond to God—in Wesleyan terms "work together" or
"cooperate" with God. While the doctrine can be found in many of
Wesley's writings, the only place it is more clearly expressed is in his sermon
"On Working Out Our Own Salvation" which he uses Philippians 2:12-13
as his text: "Work hard for your salvation, obeying God with reverence and
fear. For God is at work in you, giving you the desire and power to do what is
pleasing to him." Wesley memorably summarizes this teaching as
"first, God works; therefore, you can work. Secondly, God works;
therefore, you must work." Here Wesley highlights the universality of
prevenient grace; Therefore, "no man sins, because he does not have grace,
but because he does not use the grace that he has." [197]
Controversies with Whitefield
"He told me that he
and I preach two different gospels; and therefore he not only did not unite nor
give me the right hand of communion, but he was publicly resolved to preach
against me and my brother, wherever he preached"
"At first, Whitefield was not a
predestinarian, but when he sailed to America in the summer of 1739, he was
reading Calvinist books. Contact with fervent American Calvinists filled his
knowledge."[198]
"In Northampton, Massachusetts, Whitefield
stayed at the home of Jonathan Edwards, the ardent revivalist preacher of the
Reformed Churches."[199]
And in this way Whitefield became a Calvinist.
"Whitefield was a moderate Calvinist; He did
not let the doctrine of predestination prevent him from offering grace to all,
or from insisting on the necessity of holiness in believers."[200]
Letters between Whitefield and Wesley
In response to Wesley's sermon "Free Grace",
Whitefield responded to Wesley on December 24, 1740 where he strongly advocates
predestination, "the free grace of God".[201]
Another letter suggested improperly distributed.
"I tore him to pieces
before them all"
On Sunday, February 1, 1741, Wesley recorded in his
diary: "A private letter, written to me by Mr. Whitefield, was printed
without his permission nor mine, and a large number of copies were given to our
people, both at the door and at the Foundry itself," Wesley said.[202]
"All who received it
did likewise"
"Having acquired one of them, I reported
(after preaching) the naked fact to the congregation, and said to them, 'I will
do exactly what I believe Mr. Whitefield would do, if he himself were
here,'" he said. [203]
"About which I tore it to pieces before them
all. All who received it did the same. So that in two minutes there was not a
whole copy left," said Wesley.[204]
Wesley goes to Whitefield
"I went to him to hear
him speak for himself so that I would know how to judge"
On Saturday, March 28, 1741, Wesley wrote,
"Having heard much of Mr. Whitefield's cruel behavior, since his return
from Georgia, I went to him to hear him speak for himself, that I might know
how to judge. I very much approved of his simplicity of speech. He told me that
he and I preached two different gospels; and therefore he not only did not
unite nor give me the right hand of communion, but was publicly resolved to
preach against me and my brother, wherever he preached. Mr. Hall (who went with
me) put him in mind of the promise he had made, but a few days before, that,
whatever his private opinion might be, he would never preach publicly against
us. He said that the promise was only an effect of human weakness, and he was
now of another mind.[205]
Accusation
"Hateful and
despicable"
"In England and Scotland (1741-1744), Whitefield bitterly accused John Wesley of undermining his work. He preached against Wesley, arguing that Wesley's attacks on predestination had alienated "many of my spiritual children." Wesley replied that Whitefield's attacks were 'treacherous' and that Whitefield had become 'hateful and contemptible'. However, the two reconciled later in life."[206]
They were great friends and the disagreements ended over the years. There was a great respect between the two.
Theological controversies between Whitefield and Wesley
The theological battles against predestination were
intense.
One of the worst difficulties Wesley had in his
ministry was theological controversies with his friend George Whitefield, a
member of the Holy Club.
Because of Whitefield's defense of predestination,
"the free grace of God," [207] which Wesley understood to detract from the need for sanctification,
they separated.[208]
Whitefield was the foremost Calvinist leader and
did not hesitate to oppose the Wesleys.[209]
The Basic Difference Between Wesley's Arminianism
and Whitefield's Predestination
For Wesley, free will contributed more to the glory
of God than predestination, which he also called "condemnation."[210]
Unlike Wesley, George Whitefield believed in the
doctrine of the believer's perseverance:
Wesley's
theological dispute with Whitefield had two points: the doctrines related to
predestination and the questions of imputed righteousness. Whitefield accepted
the Calvinists' belief that a person truly justified by God would persevere in
faith to the end—there was nothing like relapse among true believers."[211]
About this "perseverance of the saints," [212] Wesley recalls Ezekiel 33:13: "Again, this is what he says to the
Lord: 'When I will tell the righteous, that he will surely live; if he
trusts in his won righteousness, (yes, or to that promise as absolute and
unconditional), and commits iniquity, all his righteousness will not be
remembered; but for his iniquity which he has committed he must die for
it." [213]
Wesley further argues: "Again: 'I am the
living bread; If any man eat of this bread, (by faith,) he shall live
forever." John 6:51. True, if he continues to eat this. And
who can doubt that?
Again, "My sheep hear my voice, and I know
then, and they follow me. And I give them eternal life; and they
shall never perish, neither shall any snatch them out of my
hand." John 10:27-29.
In the previous text, the condition is only
implicit; in this it is clearly expressed. They are my sheep who hear
my voice, who follow me in all holiness. And "if you do these things,
you will never fall." No one should "snatch you out of my
hand," Wesley said.
Again: "Having loved his own who were in the
world, he loved them to the end." John 13:1.
'Having loved his own.' (i.e., the apostles,
as the following words, "who were in the world." 'he loved them
to the end' of his life, and manifested that love to the end," said John
Wesley.[214]
Whitefield was the foremost Calvinist leader among
evangelical revivalists.[215] In 1741, they separated. It was inevitable, for
Wesley was an Arminian and Whitefield a Calvinist.[216] Among the disagreements with Whitefield was about
the possibility of the elimination of sin in human life.
Whitefield said:
"I do not agree that
the reality of inner sin can be destroyed in this life."[217]
In April 1739, Wesley preached his sermon
"Free Grace" and later published it along with Charles Wesley's poem
"Universal Redemption":
"The
sermon dealt directly with its basic point of difference with George
Whitefield, the doctrine of irresistible grace, and all the corollaries of
predestination: limited redemption, unconditional election, condemnation
('horrible' law), and perseverance of the saints.[218]
But even though he had difficulties with George
Whitefield, they remained friends. [219]
Wesley's Preaching for the Salvation of Every
One Who Believes
John Wesley's
preaching on salvation centers on the idea that grace is the source and faith is the indispensable condition
for being saved. Wesley taught that salvation is
not earned by human merit or good works, but is a free gift from God received
through full trust in Jesus Christ. [220]
Wesley
preached especially on repentance and salvation. He preached that grace is the
source, that it comes from God and faith is the condition for the human being
to be saved.
Among
his preaching, we have selected these:
Wesley preaches to 3,000
people
"The Spirit of the
Lord is upon me, because he has anointed me to preach good news to the
poor"
On Monday, April 2, 1739,
Wesley said, "At four o'clock in the afternoon I came forth to be most
vile, and proclaimed in the highways the glad tidings of salvation, speaking
from a little eminence on a land adjacent to the city, to about three thousand
persons." [221]Wesley preached about: "The Spirit of the
Lord is upon me, because he has anointed me to preach good news to the poor. He
has sent me to proclaim liberty to the prisoners and recovery of sight to the
blind, to set at liberty those who are oppressed, and to proclaim the year of
the Lord's favor" (Luke 4:18-19 NIV).
At seven o'clock Wesley
preached at a meeting of the "society in Baldwin Street: and the next day
the Gospel of St. John in Newgate Chapel; where I also read the morning church
service daily," Wesley said.[222]
Organizing bands and
preaching to 1500 people
"In the evening, three
women agreed to meet weekly, with the same intention as those in London,
namely, to lay their faults on each other, and to pray for each other."
On Wednesday, April 4, at
Baptist-Mills (a sort of suburb or village about half a mile from Bristol) "I offered the grace of God to about fifteen hundred
people."[223]
Beginning of the Band
"In the evening, three
women agreed to meet weekly, with the same intention as those in London,
namely, to put their faults on each other, and to pray for each other. At
eight o'clock, four young men agreed to meet, in pursuit of the same design.
How dare any man deny that this is (as to the substance of it) a means of
grace, ordained of God? (...)".[224]
Preaching in Societies
"I have declared the
Gospel to all, which is the power of God unto salvation, to everyone who
believes"
On Thursday, April 5, 1739,
"at five o'clock in the evening, I began in a society in Castle street,
expounding the epistle to the Romans," said Wesley, "and the next
evening, in a society in Gloucester-lane, the first epistle of St. John. On
Saturday evening in Weaver's-Hall I also began to expound the epistle to the
Romans, and declared that the Gospel to all, which is the power of God unto salvation, to everyone who
believes"[225]
Preaching to 7500 thousand
people
"He that believeth on
me, as the scriptures have said so much, out of his belly shall flow rivers of
living water"
"At seven o'clock in
the morning I preached to about a thousand people in Bristol, and then to about
fifteen hundred at the top of Hannam-Mount in Kingswood (...). About five
thousand were in the afternoon at Rose-Green (on the other side of Kingswood),
among whom I arose and cried in the name of the Lord, If any man thirst, let
him come unto us and drink. He who believes in me, as the scriptures have said
so much, out of his belly will flow rivers of living water."
Preaching to 5,000 people
in three services
"I offered about a
thousand souls the free grace of God to heal their setbacks"
On Tuesday, April 10, 1739,
Wesley went to Bath; "where I have offered to about a thousand souls, the
free grace of God to heal their setbacks, and in the morning to (I
believe) more than two thousand. I preached to about the same number, at
Baptist-Mills, after noon on Christ , made of God unto us, wisdom, and
righteousness, and sanctification, and redemption."
Preaching to 800
"I preached in the
house of the poor"
On Saturday, April 14,
1739, "I preached in the house of the poor; three or four hundred more in,
and more than twice as much as without: to whom I explained these comfortable
words, when they had nothing to pay, he frankly forgave them both,"
said Wesley.[226]
Preaching to 14,000 people
in three services
"The Story of the Pharisee and the Publican"
On Sunday, April 15, Wesley
said, "I explained at seven to 5 or 6000 by sons, the story of the
Pharisee and the publican. About three thousand were present at Hannam-Mount. I
preached in Newgate after dinner to a dishonest congregation. Between half past
five we went to Rose Green: it rained heavily at Bristol, but not a drop fell
upon us, while I declared to about five thousand, Christ our wisdom, and
righteousness, and sanctification, and redemption. I concluded the day by
shouting to society at Baldwin treet."[227]
Wesley
in Cornwall
"The kingdom of God is not
meat and drink; but righteousness, peace, and joy in the Holy Ghost"
Although
he first preached in the amphitheatre only in 1762, as early as 1743 Wesley
preached in Cornwall.
Gwennap
belongs to the county of Cornwall which is located in the southwest of a
peninsula of England.
He
recorded in his diary:
"Friday,
August 26, 1743. - I left for Cornwall. In the evening I preached on the cross
at Taunton, on: "The kingdom of God is not meat and drink; but
righteousness, peace, and joy in the Holy Ghost." A poor man had stepped
back to cause some disturbance: but the hour had not come; the zealous wretches
who "deny the Lord that purchased them" had not yet stirred up the
people. Many shouted, "Throw that rascal out there; overthrow him; it hit
their brains": so that I was obliged to beg for it more than once or it
would have been only crudely handled."[228]
"I did not preach that night, only to a poor sinner in the
inn"
"Saturday,
27. - I arrived in Exeter in the afternoon; but, as no one knew of my coming, I
did not preach that night, only to a poor sinner in the inn; who, after
listening to our conversation for a while, looked earnestly at us, and asked if
it was possible for one who, in some measure, knew "the power of the world
to come," and was "fallen" (which she said was her case), to be
"renewed again unto repentance." We begged God on her behalf and left
her sad, but not without hope."[229]
Preaching
in Gwennap
Wesley
had already preached at Gwennap, but not yet in the amphitheater.
"'He anointed me to preach the gospel to the
poor'
Here is
his record:
"Saturday,
September 3, 1743. - I rode to the Three-cornered Down (so called), nine or ten
miles east of St. Ives, where we found two or three hundred tinners, which had
been waiting for us for some time. Everyone seemed quite satisfied and unconcerned;
and many of them ran after us to Gwennap (two miles to the east), where their
number was rapidly increased to four or five hundred. I took great comfort here
in applying these words: 'He hath anointed me to preach the gospel unto the
poor' (Luke 4:18). Someone who lived nearby invited us to stay at his house and
led us back to Verde in the morning. We got there as soon as the day
dawned."[230]
"I'm going to heal your setbacks, I'm going to
love them freely"
And
Wesley added: "I have strongly applied those gracious words, 'I will heal
your setbacks, I will love you freely,' to five or six hundred serious people.
At Trezuthan Downs, five miles nearer St. Ives, we met seven or eight hundred
persons, to whom I cried aloud, 'Cast away all your transgressions; why will
you die, O house of Israel?' After dinner I preached again to about a thousand
people about Him whom 'God hath exalted to be Prince and Saviour.' It was here
first that I observed a small impression made on two or three of the hearers;
the rest, as usual, showing enormous approval and absolute carelessness."[231]
:
"All things are ready; come to the wedding"
On
Thursday, September 19, 1749, at Bolton, Wesley said, "Abundantly more
than the house could contain were present at five o'clock in the morning, to
whom I was constrained to speak much more than I am accustomed to do. Realizing
that they still wanted to listen, I promised to preach again at nine o'clock in
a meadow near the city. From all sides they poured in; and I called aloud,
"All things are ready; come to marriage" [Matt. 22:4]. Oh, how a few
hours changed the scenery! Now we could walk all the streets of the city, and
no one molested or opened their mouths unless they thanked us or blessed
us."[232]
"The
Word of God Grew and Prevailed"
On
Monday, September 9, 1754, "I preached at Charlton, a village six miles
from Taunton, to a
large congregation assembled from town and country for many miles around,"
[233] Wesley
said.
There
was an orientation not to give work to any farmer who would listen to a
Methodist preacher.
"But
it did not dwell long," said Wesley, "for Mr. G to be convinced of
the truth, and desired those same men to preach in his house. Many of the other
Confederates came to listen, whom their servants and laborers willingly
followed. Thus all the artifice of Satan fell to the ground; and the Word of
God grew and prevailed," Wesley said.[234]
"Great
High Priest, Who Is Passed Into Heaven"
In 1755,
Wesley went to Breage. Breage is a village in Cornwall, United Kingdom.
Wesley
changed his attitude when he saw the poor people coming to hear his preaching:
"I had paid no attention to the preaching here; but seeing the poor people
flocking in from all sides, I could not send them empty. So I preached a little
distance from the house and begged them to consider our 'great High Priest, who
is passed into heaven' (Heb. 4:14]; and no one opened his mouth, for the lions
of Breage are now
turned into lambs." [235]
"Christ
crucified"
In July 1756, in Ireland,
Wesley wrote: "I walked in the afternoon to Belfast, the largest city in
Ulster. Some think it contains as many people as Limerick. It's much cleaner
and nicer. At seven o'clock I preached in the market-house to as large a congregation
as at Lisburn, and to about the same number in the morning. But some of them
didn't stay until I finished. They left in haste when I showed them how 'Christ
crucified' is 'to the Greeks folly.'"[236]
"God
is a Spirit; and those who worship him must worship him in spirit and in
truth"
On
Friday, August 17, 1787, Wesley said that he had been with the Governor.
"In the afternoon, we took a walk over the pier, the biggest and best I've
ever seen.[237]
In the
evening, Wesley preached in the backyard: "At night I did not attempt to
enter the house, but stood near it in the yard, surrounded by tall, luxuriant
trees, and proclaimed to a large congregation, 'God is a Spirit; and those
worshiping him should worship him in spirit and in truth.' I believe that many
were cut in the heart at this hour, and some not at all comforted."[238]
"Christ
crucified," and the salvation that is through him"
"In the evening I
preached in the church on Mount Mellick. Perhaps such a congregation has never
been there before. Friday, April 29. I preached in our house in Kilkenny to
another congregation."[239]
"Saturday, April 30, I
preached at Waterford at the Court, one of the largest in the kingdom."[240]
On Monday, July 16, 1770,
"at nine o'clock I preached at Awkborough to a people of another
kind. So I spoke to them directly of 'Christ crucified', and the salvation
that is through him. About noon I preached to like-minded people at Amcoats. In
the evening, the house at Swinfleet not being able to hold one-third of the
congregation, I preached in a smooth, green place, sheltered from the wind, at
Heb. vii, 25. Many rejoiced to know that they were "saved to the
uttermost," the very thing their souls longed for.
"I spoke strongly of
death and judgment, heaven and hell"
On Wednesday, April 22, 1772, "about eight o'clock I preached once
more in the Masons' Lodge at Port Glasgow. The house was very crowded; and I
suppose that all the nobility of the city were part of the congregation.
Determined not to shoot over their heads, as I had done the day before, I spoke
strongly of death and judgment, heaven and hell. This they seemed to
understand; and there was no more laughter among them, or talking to one
another; but everyone was calm and deeply attentive,"[241] Wesley said.
============================================================
The
Trinity
===============================
Table of
Contents
· Highlights of the study's key chapters
· The
Trinity
· The Apostolic Fathers and the Trinity
·
The Church Fathers and the
Trinity
·
The Trinity in the creation of the world
·
The Trinity in the Baptism of Jesus
·
The Trinity in the mission given by Jesus
·
The Trinity
in the Gospel of John
· The Apostolic Blessing in Paul's Epistle
· The Trinity
in Paul's Epistle
· Trinity
in Peter's Epistle
===============================
Introduction
"The Trinity According to the Bible, Apostolic Fathers, and
Wesley" is a 32-page book based on the Bible, Apostolic Fathers, and
Wesley's explanatory notes.
The Apostolic Fathers
(Church Fathers) were writers who led the Early Church between the years 95 and
150 A.D. Somehow, they had close contact with the apostles. They
lived in different regions of the world such as Rome, Alexandria, Antioch and Constantinople.
They were affectionately
called "Fathers" "because of the love and zeal they had for the
Church."[242]
Living in a hostile
environment of persecution and heresies, "the Apostolic Fathers helped to
develop Christian doctrine on the Trinity, the incarnation and salvation, among
other theological issues. They also upheld the authority of Scripture and apostolic
tradition, and laid the foundations of the church as an institution."[243]
The period in which the
Church Fathers came is called Patristic.
The questioning of the
Trinity and other biblical doctrines did not cease. They remain and it is
important, therefore, to know our biblical foundations and doctrinal heritage.
There is a wealth of
biblical texts on the Trinity and a great contribution of the Apostolic Fathers
and John Wesley in defending and affirming the doctrine of the Trinity.
===============================
Highlights of the
study's key chapters
The Trinity
"There are three who bear
witness in heaven; and these three are one; I also believe in this fact ...
That God is three in One. The way in which he is three and at the same time one
I do not understand... but in this way is the mystery of God (Wesley)
The Apostolic Fathers
and the Trinity
"These Christian
leaders lived during the first generations of Christianity, leading the Early
Church between 95 and 150 A.D. In fact, in some way these individuals had a
close contact with the apostles
The Church Fathers and the
Trinity
The doctrine of the
Trinity, which affirms the existence of one God in three distinct persons
(Father, Son, and Holy Spirit), was developed by the Church Fathers in response
to theological and heretical challenges that arose in the post-apostolic period
The
Trinity in the creation of the world
The
plurality of persons in the Godhead, Father, Son, and Holy Spirit. The plural
name of God in Hebrew, which speaks of him as many, though he is but one, was
to the Gentiles perhaps a favour from death unto death, hardening them in their
idolatry; but it is to us a favor from life to life, confirming our faith in
the doctrine of the Trinity
The Trinity in the Baptism of Jesus
And Jesus,
being baptized, came up immediately out of the water, and, behold, the heavens
were opened to him, and he saw the Spirit of God descending like a dove,
and settling upon him. And behold, a voice from heaven saying, This is
my beloved Son, in whom I am well pleased.
The Trinity in the mission given by Jesus
Go
therefore and make disciples of all nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit
The Trinity in the Gospel of John
But the Comforter, who is
the Holy Spirit, whom the Father will send in my name, he will
teach you all things, and bring to your remembrance all that I have said to you
The Apostolic
Blessing in Paul's Epistle
The grace of the Lord Jesus Christ, and
the love of God, and the fellowship of the Holy Spirit be with
you all. Amen
The Trinity in Paul's
Epistle
Now he who establishes us
with you in Christ, and has anointed us, is God, who has also
sealed us, and given the pledge of the Spirit in our hearts
Trinity
in Peter's Epistle
Elect
according to the foreknowledge of God
the Father through sanctification of the Spirit to obedience
and sprinkling of the blood of Jesus Christ: grace and peace be
multiplied unto you
===============================
The Trinity
"There are three
who bear witness in heaven; and these three are one; I also believe in this
fact ... That God is three in One. The way in which he is three and at the same
time one I do not understand... but in this way lies the mystery of God
(Wesley)
We believe in God the Father, God
the Son, God the Holy Spirit. They are not three gods, but one.
The Bible shows its existence:
"... Jesus, he came up
out of the water right away... and he saw the Spirit of God descending
like a dove, coming upon Him. And behold, a voice from heaven saying,
This is my beloved Son, ..." (Matthew 3:16-17).
"And I (Jesus) will pray the Father,
and he will give you another Comforter," (John 14:16).
"The grace of the Lord Jesus Christ,
and the love of God, and the fellowship of the Holy Ghost be with
you all." (2 Corinthians 13:13).
Wesley said, "There is one
living and true God, eternal, without body or parts; of infinite power and
wisdom and goodness; creator and preserver of all things visible and invisible.
In the unity of this divinity,
there are persons of the same substance, power, and eternity—Father, Son, and
Holy Spirit." [244]
Thus, there is only one God - Deuteronomy 4:35; 1 Corinthians 8:6; Ephesians 4:6; 1 Tim 1:17.
Understanding the Trinity
We will not understand why, because:
It's Three in One
John Wesley said, "There are
three that bear witness in heaven; and these three are one; I also believe in
this fact ... That God is three in One. The way in which he is three and at the
same time one I do not understand... but in this way is the mystery of
God..." [245]
"Wouldn't it be absurd to deny
the fact because I don't understand the way?" said Wesley. [246]
Among other attributes:
God is:
*
Creator
(Gen. 1:1)
*
Father
(John 14:1-2; 14:16; Hebrews 1:3);
*
Love
(John 3:16).
Jesus is:
*
Savior
(Luke 2:11; John 4:42);
*
Lord
(Acts 2:36; Rom 5:1; 10.9);
*
Son
(Luke 3:22; Galatians 1:16);
*
God with us (Matthew
1:23; John 20:28);
The Holy Spirit is:
*
Helper
of Jesus (John 16:8-13);
*
Divine
Person (Rom. 8:26; 8:27);
*
God in us (John 14:17;
Rom 8:9-11).
The Apostolic
Fathers and the Trinity
"These Christian
leaders lived during the first generations of Christianity, leading the Early
Church between 95 and 150 A.D. In fact, in some way these individuals had close
contact with the apostles"
The Apostolic Fathers
"Although there is no exact consensus on who the
Fathers of the Church are, it generally includes those who lived and wrote
between the first and eighth centuries in different regions of the Christian
world, such as Rome, Alexandria, Antioch and Constantinople."[247]
The
Apostolic Fathers led the Early Church between the years 95 and 150 A.D. In
fact, in some way these individuals had close contact with the apostles. They lived in "different regions of the Christian world, such as
Rome, Alexandria, Antioch, and Constantinople." [248]
Among the main names in the leadership of the
Church at that time, we have:
Clement of Rome:
"He was bishop of Rome, but he was also known for having exhorted the
church of Corinth through a letter that was intended, in many ways, to deal
with my problems of division addressed years earlier by the apostle Paul in his
epistles. This is perhaps an indication that unfortunately the church at
Corinth has remained problematic for a long time." [249]
Ignatius: "He was bishop of the Church of Antioch, in Syria. Ignatius wrote a series of letters in which he extolled the need for leadership and unity in the Church, and combated a dangerous heresy that bore Gnostic concepts. Ignatius was widely known for his martyrdom. Some traditions say that Ignatius was set apart for the ministry by the apostle Peter." [250]
Polycarp: "was bishop of Smyrna and disciple of the apostle John. Polycarp wrote an important letter to the church at Philippi in the first decade of the 2nd century A.D. Polycarp was also well known in Church history for his martyrdom in 155 A.D., when he was burned impaled while declaring through praise that Jesus Christ was his Lord and Savior."[251]
They exerted a great influence on the theology of the early Christian Church through their written works and shaped the understanding of theological issues such as the Trinity.
The Apostolic Fathers were mainly Christian writers of the first and second centuries, such as Clement of Rome, Ignatius of Antioch, Polycarp of Smyrna, the author of the Didache, and the author of the Epistle of Barnabas.
The Early Church, after the apostles, lived in a hostile environment and sought to establish and organize itself by developing Christian theology.
"The Apostolic Fathers helped develop Christian doctrine on the Trinity,
the incarnation, and salvation, among other theological issues. They also
upheld the authority of Scripture and apostolic tradition, and laid the
foundations of the church as an institution."[252]
The Church Fathers and the
Trinity
The doctrine of the
Trinity, which affirms the existence of one God in three distinct persons
(Father, Son, and Holy Spirit), was developed by the Church Fathers in response
to theological and heretical challenges that arose in the post-apostolic period
What is the Trinity?
It is a "Christian doctrine
developed between the second and fourth centuries A.D., which defines God as three consubstantial
persons , expressions, or hypostases: the Father (YHWH), the Son (Jesus Christ), and
the Holy Spirit;
"one God in three persons". The three persons are distinct, but they
are one "substance, essence, or nature." In this context,
"nature" is what one is, while "person" is who one is.
According to the core doctrine of most Christian religions, there is only one God in three persons. Although distinct from each other in their original relations (as the Fourth Lateran Council declared, "it is the Father who begets, the Son who begets, and the Holy Spirit who accomplishes"), in their relations with each other they are considered as a whole, coequal, coeternal, and consubstantial, and "each is God, complete and entire."[253]
The contribution of the
Fathers of the Church:
"The Church Fathers contributed to the definition of the doctrine of the Trinity, Christology, pneumatology, eschatology, ecclesiology, and other areas of Christian theology.
The doctrine of the Trinity, which affirms the existence of a single God in three distinct persons (Father, Son, and Holy Spirit), was developed by the Church Fathers in response to theological and heretical challenges that arose in the post-apostolic period. Some of the principal Church Fathers who contributed to the definition of the doctrine of the Trinity were Tertullian, Origen, Athanasius, Augustine of Hippo, and Gregory of Nyssa." [254]
Among the Church
Fathers who contributed to the affirmation of the Trinity are:
Athenagoras (175 A.D.)
"And since the Son is in the Father and the Father in the Son, in unity and power of spirit, the Son of God is intelligence and the Word of the Father
"And since the Son is in the Father and
the Father in the Son, in unity and power of spirit, the Son of God is
intelligence and the Word of the Father... Truly one cannot but be astonished
to hear those called atheists who admit a God the Father, and a God the Son and
a Holy Spirit, showing their power in unity and their distinction in order...
we are moved by the sole desire to come to know the true God and the Word who
is in him, what is the communion that exists between the Father and the Son, what
the Spirit is, what is the unity of such great realities and the distinction
between those thus united, the Spirit, the Son and the Father".[255]=
Tertullian (195 A.D.)
He is a God, and upon these
forms and aspects He is recognized by the name of Father, Son, and Holy Spirit
"While the mystery of the dispensation
is guarded, which distributes the Unity in the Trinity, putting in order the
three Persons—the Father, the Son, and the Holy Ghost: three, however, not in
condition, but in order, not in substance, but in form, not in power, but in
aspect, but yet one in substance, one condition, in one power; and above all He
is one God, and over these forms and
aspects he is recognized by the name of Father, Son and Holy Spirit". [256]
Irenaeus (180 A.D.)
one God,
the Father Almighty, Creator of heaven and earth, and the sea and all things
that are in them; and in one Christ Jesus, the Son of God, who became incarnate
for our salvation, and in the Holy Spirit, who proclaimed through the prophets
the dispensations of God
"The Church, though scattered throughout
the whole world, to the ends of the earth, received from the apostles and their
disciples this faith: . . . one God, the Father Almighty, Creator of heaven and
earth, and the sea and all things that are in them; and in one Christ Jesus,
the Son of God, who became incarnate for our salvation, and in the Holy Spirit,
who proclaimed through the prophets the dispensations of God, and the advents,
and the advents; birth of a virgin, and the passion, and resurrection from the
dead, and the ascension into heaven in the flesh of the beloved Christ Jesus
our Lord, and His manifestation from heaven in the glory of the Father "to
gather all things into one," and to raise up all flesh of the whole human
race, in order that before Christ Jesus,
our Lord, and God, and Savior, and King, according to the will of the
invisible Father, 'let every knee bow, from things in heaven, and from things
on earth, and things under the earth, and let every tongue confess; for him,
and that He should execute righteous judgment on all . . . '" (Against Heresies X.l) [257]
Origen (245 A.D.)
"And these three are
one (1 John 5:7)
The Lord says, "I and the Father are
one." And again it is written of the Father, the Son, and the Holy Spirit:
"And these three are one (1 John 5:7)." [258]
Polycarp, disciple of the apostle John
O Lord
God Almighty... I bless and glorify thee through the eternal and heavenly high
priest Jesus Christ, thy beloved Son, through whom be glory unto thee, with Him
and the Holy Ghost
"O Lord God Almighty... I bless you and glorify you through the eternal and heavenly high priest Jesus Christ, your beloved Son, through whom glory be to you, with Him and the Holy Spirit, now and forever" (No. 14, ed.).[259]
Justin Martyr
In the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Ghost
"For in the name of God, the Father and
Lord of the universe, and of our Savior Jesus Christ, and of the Holy Ghost,
they then receive the washing with water" (First Apol., LXI). [260]
The
Trinity in the creation of the world
The
plurality of persons in the Godhead, Father, Son, and Holy Spirit. The plural
name of God in Hebrew, which speaks of him as many, though he is but one, was
to the Gentiles perhaps a favour from death unto death, hardening them in their
idolatry; but it is to us a favor from life to life, confirming our faith in
the doctrine of the Trinity
Genesis 1
Chapter 1
Verse 1
In the beginning, God
created heaven and earth.
Yet even in this there are secrets that cannot be fathomed, nor
explained
Watch here - 1. The effect
produced, The heaven and the earth - That is, the world, including the whole
structure and furniture of the universe. But it is only the visible part of
creation that Moses plans to account for. Yet even in this there are secrets
that cannot be fathomed, nor explained. But from what we see of heaven and
earth, we can infer the eternal power and divinity of the great Creator. And
that we do and put, as men, remember our duty, as Christians, which is always
to keep heaven in our eyes and earth under our feet. Please note –
The plural name of God in Hebrew, which speaks of him as many, though he
is but one, was to the Gentiles perhaps a favour from death unto death,
hardening them in their idolatry; but it is to us a favor from life to life,
confirming our faith in the doctrine of the Trinity, which, though darkly
hinted at in the Old Testament, is clearly revealed in the New
2. The
author is the cause of this great work, God. The Hebrew word is Elohim; which
(1.) seems to mean The God of the Covenant, being derived from a word meaning
to swear. (2) The plurality of persons in the Godhead, Father, Son, and Holy
Ghost. The plural name of God in Hebrew, which speaks of him as many, though he
is but one, was to the Gentiles perhaps a favour from death unto death,
hardening them in their idolatry; but it is to us a favor from life to life,
confirming our faith in the doctrine of the Trinity, which, though darkly
hinted at in the Old Testament, is clearly revealed in the New, [261] said Wesley.
The Trinity in the Baptism of Jesus
And Jesus,
being baptized, came up immediately out of the water, and, behold, the heavens
were opened to him, and he saw the Spirit of God descending like a dove,
and settling upon him. And behold, a voice from heaven saying, This is
my beloved Son, in whom I am well pleased.
Matthew 3
Verse 13
Then Jesus came from Galilee to the Jordan
Then Jesus came from Galilee to the Jordan, to
John, to be baptized by him.
Verse 15
All justice must be complied with
And Jesus answered and said to him, "Let it be
so now, for thus it is fitting for us to fulfill all righteousness." Then
he suffered it.
Wesley's Comments
It is incumbent upon us to fulfill all
righteousness -
It behooves every messenger of God to observe all his righteous ordinances. But
the particular meaning of our Lord seems to be that it behooves us to do (I
receive baptism and you administer it) to fulfill, that is, that I may fully
fulfill every part of God's righteous law and the commission which he has given
me.
Verse 16
And Jesus, being baptized, immediately came
up out of the water
And
Jesus, being baptized, came up immediately out of the water, and, behold, the
heavens were opened to him, and he saw the Spirit of God descending like a
dove, and settling upon him.
And Jesus being baptized - May our Lord's submission to baptism teach
us a holy exactitude in the observance of those institutions which owe their
obligation only to a divine commandment. Surely it behooves all his followers
to fulfill all righteousness. Jesus had no sin to wash away. And yet he was
baptized.
And God possessed his ordinance, so as to make it the season of pouring
out the Holy Spirit upon him
Wesley's Comments
And God possessed his ordinance, so as to make it the season of pouring
out the Holy Spirit upon him. And where can we expect this sacred effusion, but
in a humble attendance at the Divine appointments? Behold, the heavens were
opened, and he saw the Spirit of God, adds St. Luke, in bodily form, probably
in a glorious appearance of fire, perhaps in the form of a dove, descending
with a floating motion, until it alighted upon him. This was a visible sign of
those secret operations of the blessed Spirit, by which he was anointed in a
peculiar manner; and abundantly suited to his public work.
Verse 17
This is my beloved Son, in whom I am well
pleased
And behold, a voice from
heaven saying, This is my beloved Son, in whom I am well pleased.
Wesley's Comments
And here is a voice—We have here a glorious
manifestation of the ever-blessed Trinity: the Father speaking from heaven, the
Son speaking, the Holy Spirit descending upon him.
In whom I delight - What praise is this! How
poor for this are all other kinds of praise! To him, the pleasure, the delight
of God, this is really praise: this is the true glory: this is the highest,
brightest light, in which virtue can appear.[262]
The Trinity in the mission given by Jesus
Go
therefore and make disciples of all nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit
Matthew 28
Verse 16
Then the eleven disciples went to Galilee
Then the eleven disciples
went to Galilee, to a mountain where Jesus had appointed them.
Wesley's Comments
To the
mountain where Jesus had appointed them - This was probably Mount Tabor, where, (it
is commonly supposed), he had before been transfigured. It seems to have been
here too, that he appeared to more than five hundred brethren at once.
Verse 18
All power is given to me in heaven and on
earth
And Jesus came and spoke to them, saying, "All
power is given to me in heaven and on earth."
All power is given unto me - Even as a man. As God, he had all power from
eternity, Wesley said.
Verse 19
baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost
Go therefore and make
disciples of all nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit;
Wesley's Comments
Disciple all nations - Make them my disciples.
This includes the whole design of Christ's commission. Baptizing and teaching
are the two great branches of this general design. And these should be
determined by the circumstances of things; which made it necessary, in the baptism
of adult or pagan Jews, to teach them before they were baptized; discipling
their children, baptizing them before they are taught; how Jewish children in
all ages were first circumcised and then taught to do all that God had
commanded them. Mark 16:15. [263]
The Trinity in the Gospel of John
But the Comforter, who is
the Holy Spirit, whom the Father will send in my name, he will teach
you all things, and bring to your remembrance all that I have said to you
Verse 23
If anyone loves me, he will keep my words
Jesus answered him,
"If anyone loves me, he will keep my words; and my Father will love him,
and we will come to him, and make our home with him.
Wesley's Comments
Jesus answered, "Because you love me
and obey me, and they do not, so I will reveal myself to you, and not to
them."
My Father will love him - The more one loves and
obeys, the more God will love him.
And we shall come unto him,
and make our abode with him, which implies so great a manifestation of the
Divine presence and love, that the former in justification is nothing in
comparison with him.
Verse 26
But the Comforter, who is the Holy Spirit,
whom the Father will send in my name
But the Comforter, who is the Holy Spirit, whom the
Father will send in my name, he will teach you all things, and bring to your
remembrance all that I have said to you.
Wesley's Comments
In my name - For my sake, in my room,
and as my agent.
He will teach you all
things -
Necessary for you to know. Here is a clear promise to the apostles and their
successors in the faith, that the Holy Spirit will teach them all the truth
necessary for their salvation.
Verse 27
I leave you peace, my peace I give you
I leave peace with you - Peace in general; peace
with God and with your own consciences,[264] said Wesley.
The Apostolic
Blessing in Paul's Epistle
The grace of the Lord Jesus Christ, and
the love of God, and the fellowship of the Holy Spirit be with
you all. Amen.
2 Corinthians
13
Verse 11
Be perfect, be of good cheer, be of one
accord, live in peace
Finally, brethren,
farewell. Be perfect, be of good cheer, be of one accord, live in peace; and
the God of love and peace will be with you.
Wesley's Comments
Be perfect - Aspire to the highest
degree of holiness.
Be of good comfort - Full of divine
consolation.
Be of one mind - Desire, work, pray for
it, to the greatest degree possible
Verses 12
Greet one another
Greet one another with a
holy kiss.
Verse 13
All the saints greet you
All the saints greet you.
Wesley's Comments
Grace - Or favor.
Of our Lord Jesus Christ - By whom alone we can
come to the Father.
And the love of God -
Manifested to you,
and abiding in you.
And communion - Or communion.
In all his gifts and graces. It is with great
reason that this comprehensive and instructive blessing is pronounced at the
close of our solemn assemblies
Wesley's Comments
Of the Holy Ghost - In all
his gifts and graces. It is with great reason that this comprehensive and
instructive blessing is pronounced at the close of our solemn assemblies; and
it is a very indecent thing to see so many giving up on them, or entering into
postures of withdrawal, before this short sentence can be terminated. How often
have we heard this awful blessing pronounced! We will study it more and more,
so that we can value it proportionally; that we may give it up or receive it
with a proper reverence, with eyes and hearts lifted up to God, "who
giveth the blessing of Zion, and life forever."[265]
Verse 14
be with you all
The grace of the Lord Jesus Christ, and the love of
God, and the fellowship of the Holy Spirit be with you all. Amen.[266]
The
Trinity in Paul's Epistle
Now he who establishes us
with you in Christ, and has anointed us, is God, who has also
sealed us, and given the pledge of the Spirit in our hearts
Verse 20
Because all the promises of God in him are yes
For all the promises of God
in him are yes, and in him Amen, to the glory of God for us.
Wesley's Comments
For all
the promises of God are yes and amen in him - Surely they are set forth in him and
through him. They are indeed promising with regard to God; Amen, with respect
to men who believe; yes, with regard to the apostles; Amen, with respect to
your hearers.
Verse 21
Now he who confirms us
Now he who establishes us
with you in Christ, and has anointed us, is God;
Wesley's
Comments
I say, to the glory of God - For it is God
alone who is able to fulfill these promises.
This establishes us—apostles and teachers.
With you - All true believers. In the faith of Christ; and anointed us - With
the oil of gladness, with gladness in the Holy Ghost, thus giving us strength
to do and suffer his will.
Verse 22
who also sealed us and gave us the earnest of the Spirit
who also sealed us and gave
the pledge of the Spirit in our hearts.
Wesley's
Comments
Who also
sealed us - Stamping his image on
our hearts, marking us and sealing us as his own property.
And gave us the earnest of
his Spirit - There
is a difference between a pledge and a promise. The pledge must be returned
when the debt is paid; but a pledge is not taken away, but completed. Such a
pledge is the Spirit. The first fruits of this we have Romans
8:23; and we look forward to all fullness.[267]
Trinity
in Peter's Epistle
Elect
according to the foreknowledge of God
the Father through sanctification of the Spirit to obedience
and sprinkling of the blood of Jesus Christ: grace and peace be
multiplied unto you
Verse 1
Peter, Apostle of Jesus Christ
Wesley's Comments
To pilgrims - On earth, Christians,
especially those of Jewish origin.
Scattered - Long ago driven from
their own land. Those dispersed by the persecution mentioned in Acts 8:1 were scattered only
through Judea and Samaria, though afterwards some of them traveled to
Phoenicia, Cyprus, and Antioch.
Through Pontus, Galatia,
Cappadocia, Asia, and Bithynia - He names these five provinces in the order in
which they occurred to him, writing from the east. All these countries are in
Asia Minor. The Asia here distinguished from the other provinces is that which
was generally called Proconsular Asia, being a Roman province.
Verse 2
foreknowledge of God the Father, through sanctification
of the Spirit, to obedience and sprinkling of the blood of Jesus Christ
Elected according to the
foreknowledge of God the Father, through sanctification of the Spirit, to
obedience and sprinkling of the blood of Jesus Christ; grace and peace be
multiplied unto you.
Wesley's Comments
According to the foreknowledge of God - Speaking after the manner of men. Strictly speaking, there is no foreknowledge, no more than foreknowledge, with God: but all things are known to him as gifts from eternity to eternity. This, therefore, is none other than an instance of the Divine condescension to our low capacities.
Election, in the scriptural sense, is God doing anything in which our
merit or power has no part
Wesley's Comments
Elect - By the free love and
omnipotent power of God taken out of the world, separated from it. Election, in
the scriptural sense, is God doing anything in which our merit or power has no
part. The true predestination, or pre-appointment of God is: 1. He who believes
will be saved from the guilt and power of sin - 2. He who endures to the end
will be saved eternally
Those
who receive the precious gift of faith thus become children of God; and being
sons, they will receive the Spirit of holiness to walk as Christ also walked
Wesley's Comments
- 3. Those who receive the
precious gift of faith thus become children of God; and being sons, they will
receive the Spirit of holiness to walk as Christ also walked. In every part of
this assignment of God, promise and duty go hand in hand. Everything is a free
gift; and yet such is the gift, that the final question depends on our future
obedience to the heavenly calling. But any other predestination besides this,
whether to eternal life or death, Scripture knows not. In addition, it is - 1.
Cruel respect for people; an unfair consideration of one and an unfair
disrespect of the other. It is mere partiality of the creature, and not
infinite righteousness - 2. It is not a clear doctrine of scripture, if it is
true; but rather, inconsistent with the express written word, which speaks of
God's universal offers of grace; his invitations, promises, threats, all being
general —
We are asked to choose life and reprimanded
for not doing it
Wesley's Comments
3. We are asked to choose
life and rebuked for not doing it - 4. It is inconsistent with a state of
probation in those who are to be saved or are to be lost - 5. It is of fatal
consequence; All men are ready, for very small reasons, to imagine themselves
of the chosen number. But the doctrine of predestination is entirely altered
from what it was formerly. But it implies neither faith, nor peace, nor purity.
It is something that will dispense with all of them.
Faith is no more, according to the
predestinarian scheme
Wesley's Comments
Faith is no longer,
according to the modern predestinarian scheme, a "divine evidence of
things not seen," wrought in the soul by the immediate power of the Holy
Spirit; no evidence; but a mere notion. Nor is faith another means of holiness;
but something that will do without him. Christ is no longer a Savior from sin;
but a defense, a countenance of her. He is no longer a source of spiritual life
in the souls of believers, but leaves his elect inwardly dry and outwardly
unfruitful; and it is made little more than a refuge from the image of the
heavenly; yes, of righteousness, peace, and joy in the Holy Ghost.
Wesley's Comments
Through the sanctification
of the Spirit - Through the renewing and purifying influences of his Spirit in their
souls.
To obedience - To engage and enable
them to yield to all holy obedience, the foundation of all that is, the
sprinkling of the blood of Jesus Christ - The atoning blood of Christ, which
was typified by the sprinkling of the blood of sacrifices under the law; in
allusion to what is called "the blood of sprinkling."
Verse 3
and Father of our Lord Jesus Christ
Blessed be the God and
Father of our Lord Jesus Christ, who according to his great mercy has begotten
us again to a living hope through the resurrection of Jesus Christ from the
dead,
Blessed be the God and Father of our Lord Jesus
Christ—His
Father, with respect to his divine nature; his God, with respect to his human,
said Wesley.
A hope that implies true spiritual life,
which revives the heart and makes the soul alive and vigorous
Wesley's Comments
Who has begotten us again
to a living hope - A hope that implies true spiritual life, that revives the heart and
makes the soul alive and vigorous.
By the resurrection of
Christ - Which
is not only a promise of ours, but a part of the purchase price. It also has a
close connection with our resurrection from spiritual death, that as he lives,
so shall we live with him. He was recognized as the Christ, but usually called
Jesus until his resurrection; so he was also called Christ.
Verse 4
for an incorruptible inheritance
to an inheritance
incorruptible, undefiled and unfading, reserved in heaven for you,
Wesley's Comments
For an inheritance - For if we are children,
then heirs.
Incorruptible - Not as earthly
treasures.
Immaculate - Pure and holy, incapable
of being defiled or of being enjoyed by any polluted soul.
That never decays in its worth
Wesley's Comments
And that it does not fade away - That it never
decays in its value, sweetness, or beauty, like all the pleasures of this
world, like the garlands of leaves or flowers, with which the ancient
conquerors used to be crowned.
Reserved in heaven for you - That "by patient
perseverance in doing good, seek glory, honor, and immortality."[268]
============================================================
The Holy Spirit and the Actuality of the
Gifts
===============================
Table of Contents
· Introduction
· Highlights of the study's chapters
· About Espírito Santo
·
About
the Gifts of the Spirit
· Wesley's Experiences with the Gifts of the Spirit
· Fighting cessationism
·
On the use of the gifts of the Spirit in 1 Corinthians 12
===============================
Introduction
For
Wesley, the purpose of the gifts is service, the building up of the body of
Christ, and the glorification of God, never personal exaltation. In his
comments, he emphasizes that the gifts are "diverse streams, but all from
a single source."[269]
The chapter titles are:
· About Espírito Santo
·
About the Gifts of the Spirit
·
Wesley's Experiences with the Gifts of the Spirit
· Fighting cessationism
·
On the use of the gifts of the Spirit in 1 Corinthians 12
The big issue is that
in the eighteenth century, in England, several denominations or people argued
that the gifts of the Spirit had ceased.
Wesley came out in
defense of the continuity of the gifts of the Spirit and fought cessationism.
Wesley restored the
doctrine of the Holy Ghost.
Today the situation
is no different in our environment.
In this study, Wesley
discusses the Holy Ghost and the importance of the gifts of the Spirit.
===============================
Highlights of the
study's chapters
About Espírito Santo
John Wesley's
understanding of the Holy Spirit is central to Methodist theology, focusing on
the personal experience of grace, sanctification, and the assurance of
salvation. For Wesley, the Holy Spirit is not
just an abstract doctrine, but a living presence that transforms the heart and
life of the believer. [270]
About
the Gifts of the Spirit
John Wesley's understanding of the gifts of the Holy
Spirit was a mixture of belief in the
continuity of gifts (continuity) with a strong emphasis on spiritual maturity and
order. Unlike many of his contemporaries in the
eighteenth century who embraced cessationism (the belief that miraculous gifts
ceased with the apostles), Wesley argued that the absence of extraordinary
gifts in the church was not due to God's will, but to the "coldness"
and lack of faith of Christians. [271]
Wesley's Experiences with
the Gifts of the Spirit
John Wesley
experienced the Holy Spirit as an active presence, marked by his "warmed
heart" in 1738 (Aldersgate), focused on the assurance of salvation and
sanctification. Although wary of excesses, Wesley
recognized gifts such as healing and prophecy, focusing on character
transformation and ministry empowerment rather than just prodigies. [272]
Fighting cessationism
John Wesley (1703-1791), the founder of Methodism, was
firmly opposed to cessationism—the
belief that the miraculous gifts of the Holy Spirit, such as healing and
prophecy, ceased after the apostolic age. Wesley adopted a continuationist
stance, arguing that the lack of miracles in the church of his day was not due
to God's will, but to the loss of living faith and the rapid apostasy of the
Christian church, which became "deist" or formalist. [273]
On the use of the gifts of the Spirit in 1 Corinthians
12
Wesley
held that the gifts of the Holy Spirit are relevant and applicable to the
church in all ages, not just in the time of the apostles. He argued that the
church needs to rediscover its "first love" in order to access these
gifts for effective ministry. [274]
===============================
About Espírito Santo
John Wesley's
understanding of the Holy Spirit is central to Methodist theology, focusing on
the personal experience of grace, sanctification, and the assurance of
salvation. For Wesley, the Holy Spirit is not
just an abstract doctrine, but a living presence that transforms the heart and
life of the believer. [275]
For Wesley, the Holy Ghost
is so important that "the smallest things cannot be done without the assistance
of his Spirit."[276]
But when does a person
receive the Holy Spirit?
With respect to the
biblical phrase "receiving the Holy Spirit," Wesley insisted that it
occurs in justification. Writing to Joseph Benson on December 28, 1770,
respecting entire sanctification, he exhorted him to confirm the brethren
"with all zeal and diligence" in two ways, first, "holding fast
what they have attained—namely, the remission of all their sins by faith in a
bloody Lord," and secondly, "expecting a second change, by which they shall be saved from all sin and
perfected in love." Immediately after the second point, Wesley adds this
important comment. If they like to call it "receiving the Holy
Spirit," they can: just the phrase in that sense is unscriptural, and not
very appropriate; for they all "received the Holy Ghost" when they
were justified. God then "sent the Spirit of His Son into their hearts,
crying Abba, Father."[277]
For Wesley, "the Holy
Spirit is given to convince the followers of Christ of this truth and to enable
them to be holy."[278]
Wesley's pneumatology (the
theological study of the Holy Spirit) was Trinitarian in structure and included
soteriological (salvation), epistemological (knowledge), and eschatological
(late) themes.[279]
John Wesley also believed
in the 'personality' of the Holy Spirit. "He repeatedly makes use of
personal pronouns and images in describing the Spirit in relation to human
beings. A reading of the Wesleys' Hymns in the Trinity reveals a conception of the
Holy Spirit as 'a living, active, 'personal' presence that enters into an
intimate interpersonal friendship with man.[280]
More than a power, an
energy or a gift, the Holy Spirit is a person and is part of the Trinity: God
the Father, God the Son, God the Holy Spirit. We can say that He is God in us.
Wesley said of the Holy
Spirit: "I believe in the infinite and eternal Spirit of God, equal with
the Father and the Son, not only perfect in himself, but being the cause of all
our perfection. He who enlightens our understanding, rectifies our will and
affections, renews our nature, unites our person with Christ, gives us the
assurance of our adoption as sons, guides us in our actions, purifies our soul
and body for the complete and eternal enjoyment of God."[281]
Wesley taught that the Holy
Ghost is of "one substance, majesty, and glory, with the Father and the
Son, very and eternal God." In the letter above, Wesley summarizes the divine
attributes of the Holy Spirit ("infinite ... eternal... perfectly holy in
himself") and his status within the Head of God ("equal with the
Father and the Son") in order to underscore his role as the divine agent
of salvation, imparting to believers the saving benefits of Christ's redemptive
work.[282]
Wesley wrote that "the author of faith and
salvation is God alone. It is he who works in us to will and to do. He is the
sole giver of every perfect gift and the sole author of every good work. There
is no more power than merit in man; but as all credit is in the Son of God for
what He has done and suffered for us, so all power is in the Spirit of God.
Therefore, every man, in order to believe unto salvation, must receive the Holy
Spirit. This is essentially necessary for every Christian, not to work miracles,
but for faith, peace, joy, and love—the common fruits of the Spirit."[283]
For Wesley: "The same Spirit who leads the
repentant sinner to Christ and allows him to confess 'Jesus is Lord' (1
Corinthians 12:3) makes us not only walk uniformly as Christ walked (1
Corinthians 11:1) but also have the same feeling that was in him, namely, that
of emptying himself and identifying himself with our humanity, our misery, our sin and our contradictions, in order to
redeem us (...)."[284]
The Holy Spirit completes the justifying and
redemptive work of the Father and the Son to those who believe.
"Wesley used a variety of verbs to describe
the saving activity of the Spirit—allows, inspires, assists, breathes, guides,
advisors, comforts, secures, unifies, and sanctifies. These internal
actions bring the objective work of the Father and the Son to fruition in the
lives of God's people. As the Spirit of God and the Spirit of Christ, the Holy
Spirit effectively applies the justifying and redemptive work of the Father and
the Son to the hearts of believers, effecting their recovery in the divine
image."[285]
About the Gifts of the Spirit
John Wesley's understanding of the gifts of the
Holy Spirit was a mixture of belief in the
continuity of gifts (continuity) with a strong emphasis on spiritual maturity and
order. Unlike many of his
contemporaries in the eighteenth century who embraced cessationism (the belief
that miraculous gifts ceased with the apostles), Wesley argued that the absence
of extraordinary gifts in the church was not due to God's will, but to the
"coldness" and lack of faith of Christians. [286]
Wesley believed that gifts "are available to Christians today."[287] For him, the gifts of the Spirit are a natural consequence of genuine holiness and the indwelling of the Spirit of God in the heart.[288] He spoke of the extraordinary and ordinary gifts of the Spirit. The former are occasional and special; the second is common to all believers.[289]
According to Wesley, "the 'common gifts' included 'convincing speech,' persuasion, knowledge, faith, 'easy speech,' and pastors and teachers as 'ordinary officers.' Among the 'extraordinary gifts' he included healing, miracles, prophecy (in the sense of predicting), discernment of spirits, speaking in tongues, and interpretation of tongues. He describes the apostles, prophets, and evangelists as "extraordinary officers."[290]
"Although the 'more excellent way' is the way of love, Wesley still insisted that we 'covet fervently' gifts like evangelism to 'search unbelieving hearts; the gift of knowledge to understand both providence and the grace of God, or the gift of faith 'which on particular occasions goes far beyond the power of natural causes.'[291]
For Wesley, the gifts of the Spirit are a natural consequence of genuine holiness and the indwelling of the Spirit of God in the heart.
But the cooling of
love can quench the Spirit.
He stated,
"It does not appear that these extraordinary gifts of the Holy Spirit were
common in the Church for more than two or three centuries... The cause of this
was not because there was no occasion for them because the whole world had
become Christian. The real cause was [that] "the love of many,"
almost all Christians, so called, were "cold." This was the real
reason why the extraordinary gifts of the Holy Spirit were no longer to be
found in the Christian Church, because Christians were once again pagans and
only a dead form remained."[292]
That was the
reason for quenching the Holy Spirit, according to Wesley.
Wesley's
Experiences with the Gifts of the Spirit
John Wesley experienced
the Holy Spirit as an active presence, marked by his "warmed heart"
in 1738 (Aldersgate), focused on the assurance of salvation and sanctification. Although wary of excesses, Wesley
recognized gifts such as healing and prophecy, focusing on character
transformation and ministry empowerment rather than just prodigies. [293]
Wesley was living at a time when the gifts of the Spirit were being revitalized in the Church after centuries of being erased because the gift of love had grown cold.
"Wesley's statement about the gifts and manifestations of the Spirit was not merely theoretical. His insistence on the gifts of the Spirit also resulted from the early days of the Methodist revival (1739-1759), where many individuals in London, Oxford, and Bristol reported supernatural healings, visions, dreams, spiritual impressions, power in evangelism, extraordinary bestowal of wisdom, etc.[294]
Wesley believed fully in healing by prayer. He prayed many times for his own recovery and recorded that God healed him of many ailments in his life. Wesley describes that one night in the chapel his teeth were badly damaged. He prayed and "my pain ceased and did not return."[295]
He tried other cures: "On May 10, 1741, Wesley became quite ill. He had pain in his head as well as in his back, fever and cough that was so great that he could hardly speak. But then a miracle happened to Wesley as he "called on Jesus aloud." As he spoke, his pain disappeared, his fever went away, and his strength returned. And besides, he didn't feel any weakness or pain for many weeks afterward."[296]
But Wesley also believed that "the gift of healing need not be completely confined to the diseases of healing with a word or a touch. It can also be exercised, although to a lesser extent, where natural remedies are applied; And it can often be that, not superior skill, that makes some doctors more successful than others."[297]
On December 25, 1742, Wesley prayed for a man on his deathbed who was recovered.
On October 16, 1778, a woman had been ill for seven months. She immediately recovered after he visited and prayed for her.[298]
In his explanatory notes to the Bible, to the passage from Mark 16. 17, Wesley records one of his experiences in the city of Leonberg, where a cripple was healed through the preaching of this text.[299]
Wesley cites an event that happened to Mr. Mr. Meyrick as a miracle: "I went upstairs and found them all crying over him, his legs were cold and (as it seemed) were already dead. We all knelt down and invoked God with loud cries and tears. He opened his eyes and called me. And from that time on, he continued to regain his strength, until he restored perfect health."[300]
Wesley saw the importance of a series of spiritual gifts, among them: Casting out demons; speak new tongues; to heal the sick; prophecy, foretelling things to come; visions; divine dreams; discernment of spirits, etc.[301]
He cites some facts related to the expulsion of
demons, among them: "A man, by the name of John Haydon, is said to have
read a sermon, when he 'changed color, fell from his chair, and began to scream
terribly and beat himself against the ground.' Wesley arrived on the scene only
to be accused by the devil as "a deceiver of the people." The demon
pretended to be a manifestation of the Holy Spirit in hopes of turning people
against Wesley, but Wesley fought back. He and everyone else there began
to pray. Soon, Haydon's pains ceased and his body and soul were
free."[302]
Fighting cessationism
John Wesley (1703-1791), the founder of
Methodism, was firmly opposed to cessationism—the belief that the miraculous gifts of
the Holy Spirit, such as healing and prophecy, ceased after the apostolic age.
Wesley adopted a continuationist stance, arguing that the lack of miracles in
the church of his day was not due to God's will, but to the loss of living
faith and the rapid apostasy of the Christian church, which became
"deist" or formalist. [303]
Cessationism is the belief that gifts ceased after
the apostles died.
"Cessationism is the Christian view in which
it is formulated that part of the so-called gifts of the Holy Spirit, despite
having been of fundamental usefulness and importance in the early days of the
Christian church, ceased to exist in the period of the Early Church."[304]
For Wesley, "the great reason why the
miraculous gifts were so soon withdrawn was not only that faith and holiness
were well lost, but that dry, formal, orthodox men then began to ridicule any
gifts they did not have, and to weep (against) them all as malignant
folly."[305]
This belief was widespread during the time of John
Wesley, who taught that the gifts of the Spirit remain.
"Therefore, Wesley was one of the forerunners
in declaring the need for God's supernatural gifts to be experienced
today. Wesley believed that it was not only possible for people in his
time to speak in tongues and experience the other miraculous gifts of the Holy
Spirit, but that it was necessary!"[306]
The outpouring of the Spirit occurred in John
Wesley's ministrations because there was a wholehearted pursuit of holiness and
crying. Wesley knew that "... where the power of God is not found, the
work weakens."[307]
There were spiritual manifestations, and Wesley
described the people as being struck down, smitten by the sword of the Spirit,
seized with severe pain. Some fell to their knees, others had strange fits, but
he also records that most were relieved by prayer and achieved peace.[308]
But this was not yet Pentecost.
In 1749, Wesley reported on some manifestations at
the end of the service: "When at last I sent the people away with the
blessing, no one moved; they all stayed in their places, while I was passing in
the middle of them. Soon a person was heard crying out: 'My God, my God, you
have forgotten me'. Having said this, he fell to the ground. We prayed to God
on her behalf. Their cries along with those of many others, crying out to God,
increased. But we kept wrestling with God in prayer, until He answered us with
peace."[309]
But this was not yet Pentecost.
Wesley tells of a revival that took place in 1767
in Cork: "I was here when the flame of revival was highest, and I preached
in the open air, in the centre of the city and on the south side, near the
barracks, and several times in Blackpool, which is to the north. More and more
interested, and there was a greater revival here than in any other part of the
kingdom."[310]
Wesley believed that Pentecost would bring profound
transformations and many people would be justified and sanctified.
Revival, revival, outpouring of the Spirit, or
Pentecost was common in the Methodist movement. Wesley said, "It pleased
God to pour out His Spirit everywhere, both in England and in Ireland, and in
such a manner as we have never even seen before, at least in the last twenty
years."[311]
The revival in Dublin was the most remarkable for
Wesley. It began with a preacher named John Manners, a simple and ineloquent
person, but who seemed destined for this work.
John Wesley described what he saw: "These
people are taken by the divine fire; I have never witnessed days like last
Sunday. As I prayed in society, the power of God took hold of us completely,
and some exclaimed aloud, 'Lord, I can believe now.'[312]
He preached on top of his father's grave, having
been prevented from preaching in the Anglican temple at Epworth: "In this
place, at times, his voice was drowned out by the weeping and clamor of the
hearers, and several fell as if they were dead. He said: My father worked here
for almost 40 years; but there was little fruit. I have suffered also among
these people, and it seemed that my efforts were made in vain, but the fruits
appear now."[313]
Samuel Wesley, his father and pastor, had told John
Wesley to wait because Pentecost would come. Pentecost is also possible in our
day. It may take time, but if we persevere and seek it within biblical
principles, it will come.
On the
use of the gifts of the Spirit in 1 Corinthians 12
Wesley held that the gifts
of the Holy Spirit are relevant and applicable to the church in all ages, not
just in the time of the apostles. He argued that the church needs to rediscover
its "first love" in order to access these gifts for effective
ministry. [314]
In this chapter, Paul writes to try to guide the Church that lived in a
state of confusion or misunderstanding about spiritual gifts.
Wesley commented: "The abundance of these in
the churches of Greece strongly refuted the idle learning of the Greek
philosophers. But the Corinthians did not use them wisely, which occasioned St.
Paul's writings about them."
Comparing it to the pagans, Wesley remarked,
"No one has the Holy Spirit but Christians: all Christians have this
Spirit."
Wesley speaks of the one Spirit, which we receive
at baptism: "we are all united in one body."
Paul speaks of the importance of the body of Christ
and Wesley explains each of the 12 gifts listed in 1 Corinthians 12 and about
the parts of the body of Christ: "Perhaps the foot can represent
particular Christians; the hand, church officers; the eye, teachers; the ear,
listeners," said Wesley.
I don't want you to be ignorant
Now, as for spiritual gifts,
brethren, I don't want you to be ignorant.
Wesley's Comments
But the Corinthians did not use them wisely, which occasioned St. Paul's
writings concerning them
Now, with regard to spiritual
gifts - The
abundance of these in the churches of Greece strongly refuted the idle learning
of the Greek philosophers. But the Corinthians did not use them wisely, which
occasioned St. Paul's writings concerning them. He describes, 1. The unity of
the body, 1 Corinthians 12:1-27:2. The variety of members and offices, 1
Corinthians 12:27-30:3. The way to exercise the gifts aright, namely, by love, 1 Corinthians 12:31; 1 Corinthians 13:1. throughout: and adds, 4. A
comparison of several gifts with each other, in 1 Corinthians 14:1. fourteenth
chapter.
Verse 2
Whatever gifts you have received, it is the free grace of God
You know that you were Gentiles,
caught up to these dumb idols, just as you were led.
Wesley's Comments
Ye were heathen—Wherefore, whatever gifts ye
have received, it is of the free grace of God.
Blind credulity
Taken - By a blind credulity.
After dumb idols - The blind to the dumb; idols
of wood and stone, unable to speak to themselves, and much more to open their
mouths, as God did.
How ye were led - By the subtlety of their
priests.
Verse 3
Since pagan idols cannot speak for themselves, much less give spiritual
gifts to others
Therefore I give you to
understand that no one, speaking by the Spirit of God, calls Jesus accursed,
and that no one can say that Jesus is Lord except by the Holy Spirit.
Wesley's Comments
Therefore—Since heathen idols cannot
speak for themselves, much less give spiritual gifts to others, these must
necessarily be only among Christians.
He is triggered by this Spirit to speak in tongues, to heal diseases, or
to cast out demons
As no one who speaks by the
Spirit of God calls Jesus cursed - That is, as no one who does this, (which all
Jews and pagans have done), speaks by the Spirit of God - He is set in motion
by that Spirit, so as to speak in tongues, heal diseases, or cast out devils.
In scriptural language, to say or believe implies an experiential
warrant
Therefore no one can say, Jesus
is Lord - No one
can receive him as such; for, in the language of scripture, to say or believe
implies an experiential assurance.
All Christians have this Spirit
But by the Holy Ghost - The sum is, No one has the
Holy Ghost but Christians: all Christians have this Spirit.
Verse 4
Now there are diversities of
gifts, but the same Spirit.
Wesley's Comments
Several currents, but all from one source
There are diversities of gifts,
but the same Spirit - Divers
streams, but all from one source. This verse speaks of the Holy Spirit, the
neighbor of Christ, the sixth of God the Father. The apostle treats of the
Spirit, 1 Corinthians 12:7, etc.; of Christ, 1 Corinthians 12:12, etc.; of God, 1 Corinthians 12:28, etc.
Verse 5
And there are differences of
administrations, but the same Lord.
Wesley's Comments
Administrations — Offices. But the same Lord
appoints them all.
Verse 6
And there is diversity of
operations, but it is the same God who works all in all.
Wesley's Comments
But it is the same God who works all these effects in all the people
involved
Operations — Effects produced. This word
is of greater length than any of the foregoing. But it is the same God who
works all these effects in all the people involved.
But the manifestation of the
Spirit is given to each one for his own benefit.
The manifestation - The gift by which the Spirit
manifests Himself.
It is given to every one - For the benefit of the whole
body.
Verse 8
A power to understand and explain God's manifold wisdom
For to one is given by the
Spirit the word of wisdom; to another, the word of knowledge by the same
Spirit;
Wesley's Comments
The word of wisdom - A power of understanding and
explaining the manifold wisdom of God in the grand scheme of gospel salvation.
Perhaps an extraordinary ability to understand and explain
The word of knowledge - Perhaps an extraordinary
ability to understand and explain the Old Testament types and prophecies.
The other faith by the same
Spirit; to another the gifts of healing by the same Spirit;
Wesley's Comments
Faith can mean here an extraordinary trust in God in the most difficult
or dangerous circumstances
Faith can mean here an extraordinary trust in God
in the most difficult or dangerous circumstances. The gift of healing need not
be entirely confined to curative illnesses with a word or a touch. It may also
exert itself, though to a lesser extent, where natural remedies are applied;
And it can often be that, not a superior skill, that makes some doctors more
successful than others. And so it may be in relation to other gifts in the same
way.
After the pure gifts have been lost, the power of God is exercised in a
more secret way
As, after the golden shields were lost, the king of
Judah put bronze in their place, so, after the pure gifts were lost, the power
of God is exercised in a more secret manner, under human study and aid; and
this the more abundantly, as there is, the more space will be given to it.
For another, the operation of
miracles; for another prophecy; for another discernment of spirits; to other
different types of languages; to another the interpretation of tongues:
Wesley's Comments
Foretelling things to come
The operation of other miracles.
Prophecy -
Foretelling things to come.
Whether those who profess to speak by inspiration speak of a divine,
natural, or devilish spirit
Discernment - Whether men are of a right
spirit or not; whether they have natural or supernatural gifts for offices in
the church; and whether those who profess to speak by inspiration speak of a
divine, natural, or devilish spirit.
Verse 11
But all this works one and the
same Spirit, dividing each one separately, as he wills.
Wesley's Comments
A determination founded on wise counsel
As he wills - The Greek word does not
imply so much arbitrary pleasure, as a determination founded on wise counsel.
Verse 12
For as the body is one, and has
many members, and all the members, being many, are one body, so also is Christ.
Such is Christ—that is, the body of Christ,
the church.
Verse 13e Spirit, which we have received in baptism, we are all united in one body.
Whether Jews or Gentiles - Who are at the farthest
distance from each other by nature.
We all drink from one Spirit
Whether slaves or freemen - Who are at the greatest
distance by law and custom.
We all drink of one Spirit - In that cup, received by
faith, we all absorb a Spirit, which first inspired, and still preserves, the
life of God in our souls.
Verse 15
The foot is elegantly presented as speaking of the hand
If the foot says, 'For I am not
a hand, I am not of the body; Is it not, therefore, of the body?
Wesley's Comments
The foot is elegantly presented as speaking of the
hand; the ear, from the eye; each one, from a part that bears some resemblance
to him. Thus, among men, each tends to compare himself with those whose gifts
in some way resemble his own, and not with those who are at a distance, above
or below him.
Perhaps the foot may represent particular Christians; the hand, church
officers; the eye, teachers; the ear, listeners
Is it not, therefore, of the
body - Is the
inference good? Perhaps the foot may represent particular Christians; the hand,
church officers; the eye, teachers; the ear, listeners.
Verse 16
And if the ear says, 'For I am
not the eye, I am not of the body; Is it not, therefore, of the body?
Wesley's Comments
With the finest wisdom and kindness
The ear - A less noble part.
The eye - The noblest.
Verse 18
But now God has placed the
members, each one of them in the body, as he pleased.
Wesley's Comments
How pleased he was - With the most exquisite
wisdom and kindness.
But now they are many members,
but only one body.
Wesley's Comments
The various members need each other
But a body - And it is a necessary
consequence of this unity, that the several members need each other.
Verse 21
And the eyes cannot say to the
hand: I do not need you, nor my head to toe, I do not need you.
Wesley's Comments
The highest part of them all
Not even the head - The highest part of all.
For the foot - The lowest.
No, much more those members of
the body, which seem to be weaker, are necessary:
Wesley's Comments
The members who appear to be weaker
The limbs that appear to be
weaker - Being of
a more delicate and tender structure; perhaps the brain and intestines, or the
veins, arteries, and other tiny channels of the body.
We surround with most abundant honor
And those members of the body,
which we consider less honorable, to these we bestow more abundant honor; and
our unseemly parts have more beauty.
Wesley's Comments
We surround them with most
abundant honor - Covering them with so much
care.
More abundant beauty - With the help of the dress.
God tempered the body
For our beautiful members have
no need, but God has tempered the body, giving more honor to what was lacking.
Wesley's Comments
Giving more abundant honour to
what was lacking - As being
cared for and served by the nobler parts.
The Body and Members of Christ
Now you are the body of Christ,
and members in particular.
Now ye - Corinthians.
The body and the members of
Christ are part of
them, I mean, not the whole body.
Who plant the gospel in the pagan nations
And God put some in the church,
first apostles, second prophets, third teachers, then miracles, then gifts of
healings, helps, governments, diversity of tongues.
Wesley's Comments
First apostles - Who plant the gospel in the
pagan nations.
Who either foretell the things that are to come, or speak by
extraordinary inspiration, for the edification of the church
Secondly, The prophets - Who either foretell the
things to come, or speak by extraordinary inspiration, for the edification of
the church.
They precede even those who perform miracles
Thirdly, the teachers—who precede even those who work
miracles. Under prophets and teachers are included evangelists and pastors,
Ephesians 4:11.
It does not seem that these mean distinct trades
Help, governments - It does not seem that these
mean distinct offices: rather, any person may be called help, for a peculiar
dexterity in helping the afflicted; and governments, of a peculiar talent for
governing or presiding in assemblies.
But covet the better gifts, and
yet I declare to you a more excellent way.
Wesley's Comments
And they are worth your search, though few of you can reach them
You sincerely covet the best
gifts—And they
are worth your pursuit, though few of you can attain them. But there is a far
more excellent gift than all these; and one that all can, yes, must attain or
perish.[315]
============================================================
The Bible
as the Supreme Authority
===============================
Table of Contents
·
Introduction
·
Highlights of the study's chapters
·
Determined to Be a Bible Christian
· The Bible is God's Word in human language
· Rules and principles of interpretation of a
biblical text
·
Homo unius libri
·
Wesley's Bible Sermons
·
On the Sufficiency of the Holy Scriptures for
Salvation
===============================
Introduction
Wesley had the Bible as the supreme authority.
He "cemented the Bible as the supreme authority and sole
norm for Christian faith, teaching, and practice, upholding the principle of sola
Scriptura. He considered it the Word of God to be infallible, inerrant, and
an 'explanatory agent of himself,' superimposing it on the authority of the
church." [316]
Wesley was determined to be a biblical Christian.
Although Wesley read many other books, he said, "Here I am: me and my Bible. I will not, I dare not, vary from this book, either in great or small things (...). I am determined to be a biblical Christian, not almost, but completely. Who will find me on this land? Join me on this, or not at all." [317]
Wesley "was deeply determined to be a strictly biblical Christian, a pursuit that defined his life, theology, and the Methodist movement." [318]
Among the main points of this purpose are:
The Bible as Authority: Wesley
advocated biblical Christianity as a balance of 'personal holiness' and 'social
holiness', prioritizing God's grace, faith, and service to others.
The 'Man of One Book': Wesley focused on the
Bible as the supreme authority and encouraged his followers to study the
Scriptures daily. He saw faith as a transformation of the heart by the Holy
Spirit." [319]
An important theme for our time.
===============================
Highlights of the
study's chapters
Determined to Be a Bible Christian
"Here I am: me and my
Bible. I will not, I dare not, vary from this book, either in great or small
things (...). I am determined to be a biblical Christian, not almost, but
completely. Who's going to get me and
Contract in this field? Join me on this, or not at all."
The Bible is God's Word in human language
Yes, that phrase accurately sums up John Wesley's view of Scripture. For Wesley, the Bible was not just a historical book, but the living, inspired Word of God and final authority in matters of faith and practice. At the same time, he recognized that it was recorded by human authors, in human languages and within specific historical contexts. [320]
Rules and principles of interpretation of a biblical
text
John Wesley (1703–1791), the
founder of Methodism, adopted a theological approach to the Bible that combined
exegetical rigor with a reading focused on the experience of salvation and
holiness. He prized the literal and natural sense of the text, but subordinated
difficult interpretations to the "analogy of faith." [321]
Homo unius libri
John Wesley, founder of Methodism, adopted the Latin
expression Homo unius libri
("man of one book") to describe his exclusive devotion to the Bible as
the final rule of faith and conduct. Wesley
emphasized that Scripture was his only source for knowing the way to heaven,
dedicating his life to the study and application of God's Word. [322]
Wesley's Bible Sermons
John Wesley's sermons are
the doctrinal foundation of Methodism and one of the most influential legacies
of Protestant Christianity. Over the course of his life, Wesley preached more
than 40,000 sermons, often outdoors to crowds that traditional churches did not
reach.[323]
On the
Sufficiency of the Holy Scriptures for Salvation
The basis of John Wesley's 25 Articles of Religion is an abridged and
adapted version of the 39 Articles of Religion of the Church of England. [324]
===============================
Determined to Be a Bible
Christian
Wesley said, "This is a lantern at the feet of a Christian, and a light in all his ways."[325]
He said, "Here I am: me and my Bible. I will not, I dare not, vary from this book, either in great or small things (...). I am determined to be a biblical Christian, not almost, but completely. Who will find me on this land? Join me on this, or not at all."[326]
The word Bible is derived from the Greek word Byblos, which means "paper, book, papyrus."[327]
It means book, scroll or collection of books.
Wesley said of the Scriptures:
"With reference to the Scriptures in general, it may be observed that the word of the living God who also directed the first patriarchs was written in the time of Moses. The writings of the other prophets were added to this in several later generations. Then the apostles and evangelists wrote down what the Son of God preached and what the Holy Spirit spoke through the apostles. This is what we now call Holy Scripture. This is the word of God that endures forever; Not one tittle shall pass away from that word, though the heavens and the earth shall pass away. Therefore, the Scripture of the Old and New Testaments is the most solid and precious system of divine truth." [328]
The Bible was inspired by God. This word is derived from in spiro, which means "to blow in, to inflate".
"The word
inspiration, when used in relation to the Bible, means God-breathed."[329]
"Wesley firmly held that Scripture was inspired,
however, he believed that it was not always accurate on "tangential
matters" (genealogies, for example). Wesley argued that the Bible was
"infallibly true." The word 'inerrancy' was not in use in his
time."[330]
The difference between an author having the inspiration to write a secular book and a holy man having the inspiration to write the Bible:
The inspiration of the secular author comes from within, from his intelligence.
The biblical author received from the outside in because he came from God (in spiro).
Veil these biblical statements:
"All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness, so that every man of God may be thoroughly equipped for every good work" (2 Timothy 3:16-17).
"Holy men spoke from God as they were moved by the Holy Spirit" (2 Peter 1:20).
Wesley said, "I beg leave to propound a short, clear, and strong argument to prove the divine inspiration of the Holy Scriptures. The Bible must be the invention of good men or angels; of evil men or demons; or from God. It could not be the invention of good men or angels, for they would not and could not make a book telling lies all the time they were writing it, saying, "Thus saith the Lord," when the book was their own invention. It could not be the invention of evil men or devils, for they would not make a book which imposes all duties, forbids all sins, and condemns their souls to hell for all eternity. 3 - I therefore draw the conclusion that the Bible must have been given by divine inspiration."[331].
God has conveyed to holy men His thoughts. The Bible has a twofold authorship:
It contains human words, as a secondary author, and the Word of God.
The Bible was not dictated by God to human beings. It was inspired. God has not eliminated the writer's style, perspective, and cultural conditioning.
In Revelation, the Lord told the apostle John that he should write, "What you see, write in a book, and send to the seven churches" (Rev. 1:11).
The text "What you see, write in a book and send to the seven Churches" shows the freedom to write that the Lord has given to holy men.
The Bible is called "The Scriptures" and the "oracles of God" (Romans 3:2).
The phrase "it is written" shows its origin in God. According to some, the expression "thus saith the Lord" occurs 359 times in the Bible.
For others, "Thus saith
the Lord," it occurs in the Old Testament 276 times
in 18 books."[332]
Finally, others claim that "expressions
such as 'Thus saith the Lord' appear approximately 500 times in the Pentateuch
and more than 1,200 times in the prophets."[333]
God acted and inspired for centuries, and the truth of the Bible was proven through the confirmation of the predicted events and in its practice to obtain victory.
Thus, the Scriptures are considered to be of divine authority.
Jesus said, "And the Scripture cannot fail" (John 10:34).
Jesus also said, "Search the Scriptures, for in them you think you have eternal life, and they are the ones that testify of me" (John 5:39).
Wesley translated the New and Old Testaments to correct many errors in the King James Bible, used especially in England.
"John Wesley's translation of the New Testament was published in 1755. He also translated the Old Testament, but this was not published until 1764. Wesley's translation of the New Testament was made to correct thousands of errors that were contained in the King James Version, and he consulted the Greek texts directly to do this."[334]
The Bible is God's Word in human language
Yes, that phrase
accurately sums up John Wesley's view of Scripture. For Wesley, the Bible was
not just a historical book, but the
living, inspired Word of God and final authority in matters of faith and practice.
At the same time, he recognized that it was recorded by human authors,
in human languages and within specific historical contexts. [335]
Wesley wisely said, "The Old and New Testaments were written by
men. If we abstract them from their divine authority, they must be as worthy of
acceptance at least as all the other ancient writings. Even if we suppose them
to be a mere human testimony, yet they deserve at least the same credit that we
give to profane history. Now, if we add the Divine testimony to this human,
what no other writing in the world can pretend to, the miracles of Christ and
his apostles being a proof of that testimony, and still more: the fulfillment
in Christ alone of all the prophecies since the beginning of the world, the
fact that the Scriptures are the only book in the world which gives us a
description of the complete series of the dispensations of God to the world.
4,000 years since the creation, the great exaltation of natural religion
visible in all parts of it, and, lastly, the providential care so manifest at
all times in the transmission of various books written with the mediation of a
long period of time of each other and all of us and their being today, in its infinite variety of subjects which
have been carefully collected, so free from any material error that no
opposition can be found between any fundamental points of faith or practice; I
say that, if these things are fully considered, they will give to the
Scriptures such a degree of truth as no merely human writing can have, and will
be the greatest evidence of the truth of the things which they are capable of
receiving with a continual and daily repetition of miracles."[336]
God used the understanding, temperament, and ability of prophets, evangelists, and apostles to write the Bible.
"Since many have undertaken to compose an account of the events that have been accomplished among us, as they have been handed down to us by those who from the beginning were eyewitnesses and became 'servants of the word', I also resolved, after having carefully investigated everything from the beginning, to expound them to you in writing and by their command, dearest Theophilus, that you may recognize the soundness of the doctrine in which you have been instructed" (Luke 1:1-4).
Wesley said, "Theology is nothing else
than the grammar of the tongue of the Holy Spirit. To understand this perfectly, we must observe the emphasis that
exists in each word, the holy sentiments expressed therein, and the temper
manifested by the writers."[337]
Rules and principles of interpretation of a
biblical text
John
Wesley (1703–1791), the founder of Methodism, adopted a theological approach to
the Bible that combined exegetical rigor with a reading focused on the
experience of salvation and holiness. He prized the literal and natural sense
of the text, but subordinated difficult interpretations to the "analogy of
faith." [338]
Here are some of the key rules and principles related to Wesley's teachings and vision:
Preference for Literal and Natural Sense
"Wesley preferred what he
called the "literal" or natural sense of Scripture. He believed that,
most of the time, the clear sense is the correct one. However, he was not a
"naïve literalist"; if the literal sense led to a contradiction with
the whole of Scripture or was absurd, he sought a figurative or deeper
meaning."[339]
The Rule of Faith
Wesley appealed to what he called "The Rule of Faith" as a tool for interpreting the Bible.
What does this rule mean?
"The article of
faith identifies the central and unifying themes in the Bible. Difficult,
ambiguous, or obscure passages must be interpreted in light of the central
themes of Scripture."[340]
Wesley says to have "a constant look at
the analogy of faith; the connection and harmony that exists between these
great and fundamental doctrines, Original Sin, Justification by Faith, the New
Birth, Interior and Exterior Holiness."[341]
Read the text in its context
John Wesley asked a few questions to determine our
level of seriousness about Bible study.
One: "Do I read Scripture in large enough
portions to see isolated passages in their larger context?"[342]
Within the context of the parable of the Prodigal Son
in Luke 15, Wesley commented that Jesus "spoke - Three parables of the
same import: to the sheep, the piece of silver, and the lost son, all declare
(in direct contradiction to the Pharisees and scribes) how God receives
sinners."[343]
Wesley shows that the issue of the three parables was
about the Jews' rejection of the salvation of the Gentiles:
"Our Lord in the whole of this parable shows, not
only that the Jews had no reason to murmur at the reception of the Gentiles, (a
point which at that time did not fall so directly under consideration,) but
that if the Pharisees were indeed as good as they imagined themselves to be,
they still had no reason to murmur the kind of treatment of any sincere
penitent. Thus he condemns them, even on his own principles, and so leaves them
without excuse. We have in this parable an animated emblem of the condition and
behavior of sinners in their natural state."[344]
The parallel passages[345]
"Wesley encouraged his followers to compare biblical passages. He believed that the Scriptures are the best interpreter of themselves. The broader context of the Bible should govern the interpretation of any single verse."[346]
Wesley said that when he was studying the Bible and if he had any questions about a text, he would look for the parallel passages: "Then I look for and consider parallel passages of Scripture, 'comparing spiritual things with spiritual.' I meditate with all the attention and seriousness of which my mind is capable. If there are still doubts, I consult those who are experienced in the things of God: and then the writings by which, being dead, they still speak. That's what I learn like this, that I teach."[347]
Some biblical passages deal with the same subject. Luke 4:37-39 and Matthew 8:14-17 deal with the same subject, the healing of Peter's mother-in-law.
The simultaneous reading of these texts helps to clarify the message, as each author gave a special focus because it is the Gospel according to the author.
Some editions have references in the footnote or next to the biblical text that refer the reader to the parallel passages.
The biblical key brings the list of parallel passages.
Another way to find out the parallel passages is from the Bible dictionary.
When we do not understand a biblical passage, we must look for a parallel passage.
Example: Paul in Galatians 3:27 says that the baptized are "clothed with Christ"
In Romans 13:13-14 and Colossians 3:12-14 he explains that it means to stop being carnal and to have a new life of mercy, kindness, and love.
The examination of parallel passages serves to:
1. Confirm some
doctrine;
2. Clarify some difficult text
The Soteriological Purpose (Focus on Salvation)
"For Wesley, the Bible has a clear purpose: to lead men and women to salvation and holiness. Therefore, any interpretation must have as its ultimate goal to understand how God saves, transforms and empowers the human being to love God and neighbor."[348]
Reading in Community and Tradition (Patristics)
"Wesley, as an Anglican, believed that Bible reading was not just an individual but an ecclesiastical exercise. He valued the interpretation of the early church (church fathers) to understand the correct meaning of the text, avoiding private interpretations or interpretations foreign to the Orthodox tradition." [349]
Use the lens of love
With what lens do we read the Bible?
"Perhaps Wesley's most distinctive way of reading the Bible concerns the lens of love that he used to interpret it. Wesley recognized that Christians regard some interpretive lenses as better than others." [350]
Wesley valued the theology of 1 John above all others. "He used 1 John for his sermon text far more often than any other biblical book."[351]
Wesley said of 1 John 4:19, "We love [God] because he first loved us"—it is "the sum of the whole gospel." The book clearly emphasizes God's goal of transforming us so that we can love both God and neighbor and live free from the tyranny of sin."[352]
Use of Critical Tools (The
"Naked Bible")
"Although distant from
modern historical criticism (higher criticism), Wesley used what he called
"the naked Bible", which involved studying the original text
(Greek/Hebrew), analyzing the historical and grammatical context to ensure the
accuracy of the meaning".[353]
Homo unius libri
John Wesley, founder of Methodism,
adopted the Latin expression Homo unius libri
("man of one book") to describe his exclusive devotion to the Bible as
the final rule of faith and conduct. Wesley
emphasized that Scripture was his only source for knowing the way to heaven,
dedicating his life to the study and application of God's Word. [354]
Wesley considered himself a man
of one book, the Bible, despite studying and having many other books.
"Wesley meant that he does
not consider any book comparatively apart from the Bible. The Scriptures are
the first book of importance, but not the only important book."[355]
In a poetic, beautiful and
profound way, he said:
"I thought, I'm a one-day creature, going through life like an arrow
through the air. I am a spirit coming from God, and coming back to God: Just
hovering over the great gulf; until, a few moments, therefore, I am no longer
seen, but I am no longer I fall into an unchanging eternity! I want to know one
thing, the way to heaven; how to land safely on that happy shore. God himself
condescended to teach the way: For this very end he came from heaven. He wrote
it in a book. Oh, give me that book! At any price, give me God's book! I have
this: here's enough knowledge for me. Let me be homo unius libri
("a man from a book")".[356]
Randy L. Maddox, an American
theologian in the United Methodist Church and professor of Wesleyan and
Methodist Studies at Duke University, in his book: "John Wesley – "A
Man of a Book" – explains that Wesley was a man who focused only on the
Bible and used several translations to better understand the
Scriptures. Wesley and his brother Charles read the original Greek
and Hebrew.
"Like his brother Charles,
John Wesley studied other English translations as well as German and French
translations. This can be demonstrated more fully for
Charles, because we have catalogue lists from Charles' personal library around
1765. In addition to the KJV (1611), these lists include the New Testament in
the English translation by Miles Coverdale, which was the first English version
of the Bible authorized for the Church of England by Henry VIII in 1539 (often
called the "Great Bible"). Charles also possessed an English
rendering of Theodore Beza's translation of the New Testament into German (in
1556), along with a German New Testament and the "Geneva Bible"
(1560) in French.[357]
Much of John Wesley's personal
library has been lost. "The Wesley brothers valued the Bible in its
original languages over all later translations. They inherited this emphasis
from their father, who once described comparing different translations with the
original languages as "the best commentary in the world," and
encouraged pastors to use a polyglot Bible that included texts in Hebrew,
Greek, Chaldean Aramaic, Syriac, Samaritan, Arabic, Ethiopic, and Persian.
While there is little evidence of ease with the other languages, John and
Charles were proficient in Greek and Hebrew. They often appeal to these
languages when suggesting alternatives to current English renderings of
biblical words or phrases. And they equip themselves to read in this
comparative way. Consulting again the more complete records in Charles's case,
his personal library included a Hebrew Testament, two Hebrew psalters, a copy
of the Septuagint (the Old Testament in Greek), and four different Greek
versions of the New Testament.[358]
"As Randy Maddox notes,
Wesley owned more than 1,000 books, from Christian history to medicine,
politics, poetry, and beyond."[359]
But Wesley considered himself a
man of one book, the Bible.
Wesley said, "This is a
lantern at the feet of a Christian, and a light in all his ways."[360]
He said, "Here I am: me
and my Bible. I will not, I dare not, vary from this book, either in great or
small things (...). I am determined to be a biblical Christian, not almost, but
completely. Who will find me on this land? Join me on this, or not at
all."[361]
Wesley said, "I am a
creature of a day. I want to know one thing—the way to heaven; how to land
safely on that happy shore. God Himself has condescended to teach me the way;
for this very purpose He came down from heaven. He wrote it in a book. Give me
that Book! At any price, give me God's Book! I have; Here's enough knowledge
for me. Let me be homo unius libri (a man of a book). Here, then, I am,
far from the busy paths of men. I sit alone; only God is here. In His presence,
I open myself, I read His Book; to this end—to find the way to heaven. [362]
Wesley had more than 1,000
books,
These books ranged
"from Christian history to medicine, politics, poetry, and beyond. The
elegant harmony that Wesley (like Hamann) saw between the thousands of books
and the One Book is already inscribed in his bold self-nickname – don't let the
humor pass you by – Wesley announces that he is homo unius libri in Latin. He's
a biblical moth from Oxford,
for sure." [363]
Wesley was a man beyond his
time.
Wesley's Bible
Sermons
John Wesley's sermons are the doctrinal foundation of
Methodism and one of the most influential legacies of Protestant Christianity.
Over the course of his life, Wesley preached more than 40,000 sermons, often
outdoors to crowds that traditional churches did not reach.[364]
"Set your sermon on fire or set your sermon on fire." [365] This phrase is attributed to Wesley and reveals his
view on preaching.
The kind of preaching that
brings results, according to Wesley, cannot be a mere formality. It takes
conviction and the power of God. He said (...) where the power of God is not
found, work weakens." [366]
The main themes of his
sermons were:
- Salvation by faith;
- New birth;
- Witness of the Spirit;
- Holiness.
Wesley preached about "Christ Crucified,"
"Salvation by Faith," "Repentance of Sins," "He Was
Wounded for Our Transgressions," "What Must I Do to Be Saved?"
"The name of Jesus Christ of Nazareth," "Trust in the Lord
Jehovah; for in the Lord is eternal strength"; "If you continue in my
word, then you are truly my disciples", "The righteousness of the law
and the righteousness of faith", "Love your enemies", "Be
ready also", etc.
Wesley preached in temples,
in coal mines, in cemeteries, in the countryside, in prisons, in squares, on
mountain tops, etc.
Initially, Wesley was afraid
to preach "in the field," but later he saw that it was necessary.
"While preaching to
thousands of poor and uneducated miners and their families, Wesley soon became
addicted. The power of the Spirit was easily evident and the fruits of
transformed lives abounded."[367]
Wesley preached upon his
father's grave at St. Andrews in the 1740s, when he was denied preaching in the
Church.
He "asked the current
rector for permission to deliver a message in the old church. When denied, he
told the dean that he would deliver the message about the only piece of free
land nearby. It was six meters from the church door that John Wesley climbed a
top of his father's tomb and once again gave the message of 'you must be born
again'.[368]
Afterward, Wesley said,
"I am sure I have done much more good to my parishioners in Lincolnshire
by preaching three days at my father's grave than by preaching three years in
his pulpit." [369]
At St. Mary's Church,
Oxford's University Church, John Wesley preached several times.[370]
There was a sermon preached
by Wesley at this Oxford University which caused him to no longer be invited to
preach there.
"John Wesley preached
the sermon "Biblical Christianity" at St. Mary's, Oxford University
as the final sermon he preached before the university on August 24, 1744. In
this sermon, Wesley bluntly confronts Oxford University with its failure to
live according to the teaching of Scripture. When you read this sermon, you
probably won't be surprised to find that this was the last time Wesley was
invited to preach at St. Mary's."[371]
Wesley preached to the
prisoners, some of whom were condemned to death.
"I preached the sermon
to the convicted criminals in Newgate (London). Forty-seven were under sentence
of death. As they entered there was something terrible in the clanking of their
chains. But there was no noise, either from them or from the crowded audience,
after the text was announced: "There is more joy in heaven over one
repentant sinner than over the ninety-nine righteous who need no
repentance." The power of the Lord was eminently present, and a large part
of the prisoners were in tears. A few days later, twenty of them died at once,
five of whom died peacefully."[372]
Outdoors the audience was
very large. Because of the Industrial Revolution, many lost their jobs, their
land, homes and came to the streets of cities and towns. When Wesley went out
to preach, the people were already on the streets.
"John Wesley preached
outdoors to audiences estimated to number in the tens of thousands after
Anglican pulpits were closed to him. Sometimes he began preaching at dawn or
even before dawn, and regularly preached three times a day."[373]
On Monday, April
23, 1739, "on repeated invitation, I went to Pensford, about five miles
from Bristol. I sent it to the minister, to ask leave to preach in the church,
but having waited some time and received no answer, I called many of the people
who were assembled together in an open place, If any man thirst, let him
come to me and drink. At four o'clock in the afternoon there were more than
three thousand, in a convenient place near Bristol, to whom I declared, The
hour is coming, and now is, when the dead shall hear the voice of the Son of
God, and they that hear shall live."[374]
Preaching in the field was
"almost a sin" for John Wesley. Of preaching outside the temple, he
said, "To this day the preaching of the field is a cross to me, but I know
my commission and I see no other way to preach the gospel to every creature."[375]
Wesley often preached when
he was tired or unhealthy. "I walked to Burnham. I did not think of
preaching there, doubting that my strength would allow me to preach always
three times a day, as I have done since I came from Evesham. But when I found a
house full of people, I could not contain myself: the more I use my strength,
the more strength I have. I am almost always very tired when I preach for the
first time; a little, after the second; but after the third or fourth time, I
seldom feel weak or tired."[376]
Wesley provided his written
sermons to Methodist preachers. There was a purpose of unity.
His sermons were very well
prepared so that the listeners would understand well and the preaching would
have resulted in their lives.
"Wesley's primary goal
was always to present the gospel as well as he could with the best
understanding he could. He firmly believed that the grace of our Lord Jesus
Christ was sufficient to heal the oppression of sin found in the human heart.
Holiness will be an essential doctrine in the reading of these sermons."[377]
According to researchers,
Wesley preached more than 40,000 sermons.
"In 54 years of
ministry, John preached 42,000 sermons. In fact, on his last preaching tour in
the last year of his life, John Wesley preached in 96 places—at the age of 87!
On March 2, 1791, John finally completed his faith."[378]
Wesley has a lot to teach
the new generations where there is a great influence of the search for
financial gain and a higher salary.
"An innkeeper, at whose
establishment Wesley once stopped, asked him how much he earned a year to
preach. After quoting a certain amount, Wesley added that his chief reward was
the assurance that by his preaching many people were being saved. The innkeeper
was speechless with astonishment. However, for the one who had experienced
salvation, this answer was perfectly understandable. Wesley's mystical
encounter at Aldersgate prepared him to understand sympathetically the
experiences of his uneducated followers, whose relations with God were almost
always at very low levels."[379]
The passage through
Aldersgate made all the difference.
On the
Sufficiency of the Holy Scriptures for Salvation
The basis of John Wesley's
25 Articles of Religion is an abridged and adapted version of the 39 Articles
of Religion of the Church of England. [380]
Methodism has 25 articles of
religion as its doctrinal basis.
"The Twenty-Five Articles of Religion are
an official doctrinal
statement of Methodism—particularly
of American Methodism and its offshoots. John Wesley abridged
the Thirty-Nine
Articles of the Church of England,
removing the Calvinist and
other portions, reflecting Wesley's Arminian
theology . [381]
In article 5, Wesley
addresses the Bible, which he calls the Holy Scriptures:
Article 5 - On the
Sufficiency of the Holy Scriptures for Salvation
The Holy Scriptures contain
all that is necessary for salvation, so that what is not found in them, nor by
them can be proved, is not to be required of any person to be believed as an
article of faith, nor is it to be thought necessary for salvation. Holy
Scriptures are understood to be the canonical books of the Old and New
Testaments whose authority has never been doubted in the Church, namely, the
Old Testament:
Genesis, Exodus, Leviticus,
Numbers, Deuteronomy, Joshua, Judges, Ruth, I and II Samuel, I and II Kings, I
and II Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes,
Song of Solomon, Isaiah, Jeremiah, Lamentations of Jeremiah, Ezekiel, Daniel,
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,
Zechariah, and Malachi; and from the New Testament: Gospels; according to St.
Matthew, St. Mark. St. Luke and St. John, Acts of the Apostles; Epistles of St.
Paul: to the Romans, I and II to the Corinthians, to the Galatians, to the
Ephesians, to the Philippians, to the Colossians, I and II to the
Thessalonians, I and II to Timothy, to Titus, and to Philemon; Epistle to the
Hebrews; Epistle of St. James; Epistles I and II of St. Peter; Epistles I, II
and III of St. John; Epistle of St. Jude, and the Apocalypse". [382]
Article 6 - The Old Testament
"The Old Testament is
not in contradiction with the New, for in both the Old and New Testaments
eternal life is offered to mankind by Christ, who is the only mediator between
God and man, being Himself God and Man; Therefore one should not listen to
those who say that the patriarchs had in view only transitory promises.
Although the law given by God to Moses, as to ceremonies and rites, does not
apply to Christians, nor are their civil precepts necessarily to be accepted by
any government, no Christian is exempt from obeying the commandments called
moral." [383]
============================================================
The
Sacraments of the Church
===============================
Table of Contents
·
Introduction
·
Highlights of
the study's chapters
·
The Sacrament
of the Lord's Supper
·
Christian
Baptism
·
The Benefits
of Baptism
·
Wesley and the
Practice of Baptism
·
Wesley and the
Baptism of Infants
·
Latter-day Saint Fathers Who Advocated for
Infant Baptism
===============================
Introduction
"For John Wesley, the sacraments are essential means of grace, defined as outward signs and channels ordained by
God to communicate his preventive, justifying, and sanctifying grace to souls.
Following the tradition of the Reformation and its formation in the Anglican
Church, Methodism formally recognizes two sacraments: Baptism and the Lord's Supper. [384]
Wesley advocated three forms of baptism: sprinkling,
immersion, and pouring or washing.
"Wesley maintained the practice of infant baptism,
seeing it as a sign of God's grace that precedes human response itself
(prevenient grace)." [385]
Wesley is based on the Bible and the
tradition of the Church, "The Fathers of the Church (patristic) have
largely supported the baptism of infants from the earliest centuries,
considering it an apostolic tradition for spiritual regeneration and purification
from original sin. Figures such as Origen
(century. III) and St. Augustine emphasized the necessity of the sacrament for
newborn babies, while Hippolytus of Rome
described rites involving infants (c. II-III)". [386]
The benefits of the sacraments are diverse and
essential.
A necessary theme for our days.
===============================
Highlights of the study's chapters
The Sacrament of the Lord's Supper
For John Wesley, the Lord's Supper is an
essential "means of grace" and the main feast of spiritual
nourishment, where Christ is truly present in a spiritual way to the faithful. Wesley saw the sacrament not just as a memorial but
as a real encounter with God that strengthens the soul, confirms forgiveness,
and propels the believer toward holiness.[387]
Christian Baptism
John Wesley saw baptism as a sacred sacrament
and a "means of grace" instituted by Christ, which symbolizes the
washing away of sin and new life. He advocated
infant baptism as acceptance into God's covenant and accepted forms such as
sprinkling, infusion, or immersion, focusing on regeneration and incorporation
into the church. [388]
The Benefits of Baptism
For John Wesley, baptism was a sacrament
instituted by Christ, functioning as a "visible sign of an invisible
grace" and a means of grace that brings significant spiritual benefits,
both for adults and children. [389]
Wesley and the Practice of
Baptism
The practice
of baptism in the ministry of John Wesley (1703-1791) was deeply sacramental,
influenced by his Anglican upbringing, but adapted to the revivalist context of
the Methodist movement. Wesley saw baptism as a
visible sign of invisible grace and a means of covenant with God.[390]
Wesley and the
Baptism of Infants
John Wesley strongly defended infant baptism
(paedobaptism), seeing it as a means of grace that cleanses from original sin
and welcomes the child into God's covenant.
Based on church tradition, he argued that, as Jesus blessed children, they
should not be hindered, with baptism being a sign of acceptance. [391]
Latter-day Saint Fathers Who Advocated for
Infant Baptism
The major Church Fathers who advocated or
mentioned infant baptism (paedobaptism) in the Early Church include Origen, Cyprian of Carthage, Augustine of Hippo, and Irenaeus
of Lyons. They saw the rite as
necessary for the remission of original sin, with the practice becoming
consolidated mainly from the third century onwards as an apostolic tradition. [392]
===============================
The Sacrament of the Lord's Supper
For John Wesley, the Lord's Supper is an
essential "means of grace" and the main feast of spiritual
nourishment, where Christ is truly present in a spiritual way to the faithful. Wesley saw the sacrament not just as a memorial but
as a real encounter with God that strengthens the soul, confirms forgiveness,
and propels the believer toward holiness.[393]
"Key
Points of the Wesleyan Vision:
- Means
of Grace: Wesley considered the Supper to be one
of the most important means of grace instituted, through which God
communicates forgiveness, strength, and spiritual life.
- Real
Spiritual Presence: Wesley rejected
transubstantiation, but advocated a real, spiritual presence of Christ,
which is received by the faith of the cante.
- Constant
Communion: He ardently advocated the constant
celebration of Communion (daily or weekly), arguing that every Christian
should take communion whenever possible to nourish his soul.
- Open
Table: The Supper is seen as a 'converted'
table, an invitation to all repentant sinners who seek God, not just to
the 'perfect'.
- Remembrance
and Hope: The act is an anamnesis
(remembering) the death of Christ, while announcing his return.
- Focus
on Holiness: The Supper is a central part of the path
to holiness (Christian perfection), as it gives strength to love and obey
God.
In short, Wesley saw the Supper as a transformative and lifelong encounter, not a simple symbolic rite." [394]
Some important points
Using a small piece of bread and a small cup
of grape juice, evangelicals participate in the Lord's Supper, usually on the
first Sunday of each month.
The Lord's Supper is a sacrament. It is a
visible sign of an invisible grace of God.
It was instituted by Jesus.
But why do we practice Holy Communion?
The Lord's Supper is the sign of our
redemption in Christ and the perpetual memorial of his passion and death.
What are the elements that make up the Lord's
Supper?
* The bread (Matthew 26:26), which symbolizes the body of Christ.
* The wine (Matthew 26:27), which symbolizes the blood of Christ.
The importance of trust in the act of the
Supper
For Wesley,
the simple act of the Lord's Supper is of no avail!
"There is
no power unto salvation except in the Spirit of God."
There is no
merit but in the blood of Christ.
"That which is ordained of God does not convey grace if we do not trust in him alone." [395]
What benefits does the Lord's Supper bring?
* Forgiveness of our past sins,
* The present strengthening,
* And the renewal of our souls. [396]
What is necessary for us to partake of the
Lord's Supper?
* Belong to God's people through faith in Jesus (1 Corinthians 11:25),
* Examining the conscience and confessing sin (1 Corinthians 11:28-29),
* Participate with a conscience at peace with God and neighbor (1
Corinthians 11:20-22,33).
"For John Wesley, the sacrament of the
Lord's Supper (or Holy Communion) is much more than a simple memorial; it
is a divinely ordained means of grace,
through which God communicates his presence and love to the faithful. Wesley
encouraged constant communion, seeing it as a vital source of spiritual
nourishment and sanctification." [397]
Christian Baptism
John Wesley saw baptism as a sacred sacrament
and a "means of grace" instituted by Christ, which symbolizes the
washing away of sin and new life. He advocated
infant baptism as acceptance into God's covenant and accepted forms such as
sprinkling, infusion, or immersion, focusing on regeneration and incorporation
into the church. [398]
"Key points of John
Wesley's view of baptism:
- Sacrament
as a Means of Grace: Wesley believed that
baptism is a channel through which God works invisibly, strengthening
faith and offering grace to the baptized.
- Theological
Meaning: It represents the new birth, the
purification of sins and the mark of belonging to the covenant of grace
with God, not just a symbolic act.
- Infant
Baptism: Wesley supported infant baptism, seeing
it as the means by which the resurrected Christ welcomes infants into His
church, comparable to circumcision in the Old Testament.
- Mode
of Baptism: Water is necessary, but the mode
(immersion, sprinkling, or pouring) is not essential. Wesley argued that
all traditional methods of applying water are acceptable, not just
soaking.
- Need
for Regeneration: Although baptism is a
sign of the new birth, Wesley emphasized that it must be accompanied by
personal faith and the experience of the Holy Spirit for full salvation,
as baptism alone does not guarantee internal conversion.
For Wesley, baptism marks the beginning of the Christian journey and the entry into the community of faith, being the "first sign" of new life, essentially linked to personal faith. [399]
What is baptism
Wesley says, "It is the initiatory
sacrament that makes us enter into the covenant with God.
* It was instituted by Christ, who alone has power to institute a suitable
sacrament,
* A sign, a seal, a guarantee, and a means of grace,
* Perpetually binding on all Christians." [400]
The Bible is not concerned with form. It only
says, "He who believes and is baptized will be saved" (Acts 16:16).
Let us now look at the three forms of
baptism:
1. Sprinkler
Although the New Testament does not explicitly describe the mode of application of water, proponents of sprinkling point to scenarios where immersion would be difficult, such as the baptism of 3,000 people in one day (Acts 2), the Philippian jailer at midnight (Acts 16:33), and Paul on the "Right Street" (Acts 9:18). [401]
Sprinkling consists of throwing a little
water on the person's head. There are several events in the Bible that show
this practice:
-
Ananias departed, went into the house, laid his hands on him, and said,
"Saul, my brother, the Lord is sending me, this Jesus who appeared to you
on the way by which you came... Then he arose and was baptized"
(Acts 9:17-19).
- The Philippian jailer was also baptized
inside the jail and not in a river (Acts 16:31-33).
- It is important to remember that the word
baptism is used to mean that the Holy Spirit has come upon the person
(Acts 1:5-8; 11:15-17).
2. Immersion
"According to John Wesley, the main biblical example that
alludes to baptism by immersion in the New Testament is found in Romans 6:4."
[402]
Of Romans 6:4, Wesley
commented, "We are buried with him—alluding to the ancient way of
baptizing by immersion. Who as Christ rose from the dead by glory–Glorious
power. From the Father, so we also, by the same power, must rise again; And
just as He lives a new life in heaven, so too must we walk in the new life.
This, says the apostle, our own baptism represents to us."[403]
Immersion consists of sinking the person in
the water; there are two facts in the Bible that give the idea of it being
baptism by immersion;
- The baptism of John the Baptist (Mark 3:6).
- The baptism of the eunuch (Acts 8:26-40).
3. Pouring or washing
Baptisms in Jerusalem (Acts 2 and Acts 4): Wesley points out that when Peter baptized
3,000 people on the day of Pentecost and later 5,000 more, it is unlikely that
there would have been enough rivers or pools in Jerusalem for total immersion.
He cites observer Fuller, who noted the absence of large streams of water in
the city, making sprinkling/pouring the practical method. [404]
It consists of pouring water on the person;
there is a fact in the Bible that gives the impression that this baptism took
place: when three thousand people were baptized in one day (Acts 2:41),
Ezekiel 36:25 says, "I will pour out
pure water on you, and you will be clean..."
"According to Ezekiel 36:25, the form of
purification promised by God is the sprinkling (pouring) of pure water
on his people."[405]
Wesley commented, "Sprinkling -
"This means both the blood of Christ sprinkled upon his conscience, to
take away his guilt, as the water of purification was sprinkled, to take away
his ceremonial impurity, and the grace of the spirit sprinkled upon the whole
soul, to cleanse him from all corrupt inclinations and dispositions."[406]
The elements of Baptism:
* Jesus only said, "Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy
Spirit." (Matthew 28:19).
* So, it matters in baptism:
-
Baptize with water;
- Baptize in the name of the Father, the Son, and the Holy Spirit.
Wesley says, "I say by washing,
immersion, or sprinkling, because Scripture does not determine which of these
means is to be used, either by express precept, or by a clear example to prove
it, or by force or by the meaning of the word baptize."[407]
The Benefits of Baptism
For John Wesley, baptism was a sacrament
instituted by Christ, functioning as a "visible sign of an invisible
grace" and a means of grace that brings significant spiritual benefits,
both for adults and children. [408]
Baptism, as a sign and means of
grace, initiates a person into a covenant with God in which he participates in five basic benefits[409]:
- We are washed from our guilt of original
sin
Wesley
states: "... we are all born on the guilt of Adam's sin... And the virtue
of this free gift, the merits of Christ's life and death, are applied to us in
baptism." [410]
"Wesley attributed the removal of the
guilt of original sin to preventive grace as an unconditional benefit (Letter
to John Mason)." [411]
- We enter into God's covenant
Wesley says, "As circumcision was the
means of entering into that covenant; baptism is now so." [412]
"For Wesley, this New Testament covenant
is one in which God promises to "give them a new heart and a new spirit,
to sprinkle clean water on them." Baptism is, in his words, "just a
figure" of the reality of interior renewal.[413]
- We are made members of Christ
Wesley states, "We are admitted into the
Church by baptism, and consequently made members of Christ, his head... For,
"all who are baptized into Christ" (Galatians 3:27), that is, are
mystically united and made one with Him." [414]
"The third and fourth benefits confer
admission into the Church, or membership in the body of Christ, and adoption
into the family of God for those born of water and the Spirit." [415]
- We are made children of God
Wesley
says, "Being grafted into the body of Christ's Church, we are made
children of God by adoption and grace."
This is based on the following: "Unless
a man is born of water and the Spirit, he cannot enter the kingdom of God"
(John 3:5). Thus, by water as a medium, the water of baptism, we are
regenerated or born again, whence the being he called also by the apostle 'the
washing of regeneration.'" [416]
- We are heirs of the Kingdom of Heaven
* "We are heirs of the Kingdom of Heaven as a result of being made
children of God." [417]
* "Baptism saves us if our life corresponds to it, if we repent, believe and obey the Gospel; supposing this, as he admits us to the Church here, so we are also in future glory." [418]
We also highlight two other benefits
Baptism is also a "Means of Sanctification: Baptism is not just a rite of entry, but a means
by which the Holy Spirit begins to work sanctification in the believer." [419]
"[T]he merit of Christ's life and death are
applied to us in baptism. 'He gave himself
up for the church, to sanctify and cleanse her with the washing of water by the
word;' i.e. in baptism, the common instrument of our justification. Agreeing
with this, our Church prays in the baptismal office that the person to be
baptized may be 'washed and sanctified by the Holy Spirit, and, being delivered
from the wrath of God, receive the remission of sins and enjoy the eternal
blessing of his heavenly washing'; and states in the rubric at the end of the
office: 'It is certain, by the Word of God, that infants who have been
baptized, dying before committing actual sin, are saved.' And this agrees with
the unanimous judgment of the ancient priests."[420]
Wesley and the Practice of Baptism
The practice
of baptism in the ministry of John Wesley (1703-1791) was deeply sacramental,
influenced by his Anglican upbringing, but adapted to the revivalist context of
the Methodist movement. Wesley saw baptism as a
visible sign of invisible grace and a means of covenant with God.[421]
What is the
Church[422]
Wesley asks
and answers:
"The catholic or universal Church consists of all
the people in the universe whom God has called out of the world by granting
them the qualities above mentioned, 'as being one body united by one Spirit,
having one faith, one hope, one baptism; a God and Father of all, who is above
all, through all and in all". [423]
"I baptized seven adults, two of them by
immersion"
At Colchester, on Wednesday, March 21, 1759, Wesley said, "I
baptized seven adults, two of them by immersion; and in the evening (the ministers
themselves expelled them for going to hear the Methodists) I administered the
Lord's Supper to them, and many others, whom their several teachers had
repelled for the same reason."[424]
The Theological Foundation of
Baptism
"By
washing, immersing, or sprinkling, because Scripture does not determine which
of these means is to be used either by express precept."
Baptism and the New Birth
"He
insists on infant baptism which he bases upon saving grace, one of the
universal benefits of the atonement"
For Wesley,
"baptism is related to the new birth and requires it in order to become
effective, real. He insists on infant baptism which he bases upon saving grace,
one of the universal benefits of the atonement. Wesley never ceased to
emphasize the duty of atonement. Wesley never ceased to emphasize the duty of
frequent communion, wishing that I am a people to partake of it at least once a
week."[425]
What is
baptism?
"Scripture
does not determine which of these means is to be used either by express
precept"
"It is
the initiatory sacrament that makes us enter into the covenant of God. It has
been instituted by Christ alone who has power to institute a suitable
sacrament, a sign, a seal, a guarantee, and a means of grace, perpetually
obligatory on all Christians. We do not really know the exact time of its
institution, but we do know that it was long before the Lord's ascension. It
was instituted in the circumcision hall, for as that was a sign and a seal of
God's covenant, so is it. The element of this sacrament is water, which is the
most suitable for this symbolic use, given its natural power to cleanse.
Baptism is performed by washing, immersing, or sprinkling the person in the
name of the Father, the Son, and the Holy Ghost," [426]
Wesley said.
And he
adds: "I say by washing, immersion, or sprinkling, because Scripture does
not determine which of these means is to be used, either by express precept, or
by a clear example that proves, or by force or by the meaning of the word
baptize." [427]
We enter
into God's covenant by baptism
"A new
heart and a new spirit and sprinkle clean water on them"
"We
enter into the covenant of God by baptism," said Wesley, "into that
everlasting covenant which He hath ordained for ever—Ps. 111:9; that new
covenant which He promised to make with spiritual Israel, "to give them a
new heart and a new spirit, and to sprinkle clean water upon them," of
which baptism is but a figure, "and to remember their sins and iniquities
no more"; in a word, to be his God as he promised Abraham, in the
evangelical covenant made with him and with all his spiritual descendants -
Gen. 17:7,8," [428] Wesley said.
Circumcision
and Baptism
"Jews
were admitted to the Church by circumcision; so are Christians by
baptism."
"As
circumcision was the means of entering into that covenant," said Wesley,
"baptism is now so, which is called by the Apostle (his words being
reproduced by many good interpreters) 'the condition, contract, or covenant of
a good conscience with God.' We are admitted into the Church by baptism, and
consequently made members of Christ, its head. Jews were admitted to the
Church by circumcision; so are Christians by baptism. For 'all who are
baptized into Christ,' in his name, have thereby 'put on Christ' - Gal.3:27, that
is, they are mystically united to Christ and made one with him. "We are
all baptized by one Spirit, forming one body" - I Cor. 12:13, especially
the Church - 'the body of Christ' - Eph. 4:12”.[429]
"We
Are Regenerated or Born Again"
"Thus
by water as a medium, the water of baptism, we are regenerated or born
again," said Wesley, "whence the being he called also by the Apostle
'the washing of regeneration.' Our Church, therefore, does not attribute
greater virtue to baptism than Christ Himself did. Nor does it attribute this
fact to outward washing, but to inward grace, which, added to the act, makes it
a sacrament," [430]
Wesley said.
Baptism and
Salvation
"Baptism
saves us if our lives correspond to it, if we repent, believe, and obey the
gospel"
"Baptism
saves us if our lives correspond to it, if we repent, believe, and obey the
gospel; supposing this, as he admits us to the Church here, so we are also in
future glory," he said.[431]
"In
accordance with the uninterrupted practice of the whole Church of Christ from
the earliest times"
"In
short, therefore, it is our duty," said Wesley, "not only lawful and
innocent, but just and strict, according to the uninterrupted practice of the
whole Church of Christ from the earliest times, to consecrate our children to
God by baptism as it was the order for the Church of the Jews to do so by
circumcision. Works: "A work on baptism", 1, from here and there (X,
188, 190-92, 201)".[432]
The benefits
In "A
Treatise on Baptism (1756)," Wesley drew extensively on his father's
earlier work, The Pious Communicant (1700), to produce a robust defense of the
practice as a sacrament instituted by Christ and of perpetual obligation. Here
the benefits conferred are those traditionally associated with baptism: the
washing away of original sin; entrance into the new covenant in Christ;
incorporation into the Church; and regeneration or new birth."[433]
Wesley and the Baptism of Infants
John Wesley strongly defended infant baptism
(paedobaptism), seeing it as a means of grace that cleanses from original sin
and welcomes the child into God's covenant.
Based on church tradition, he argued that, as Jesus blessed children, they
should not be hindered, with baptism being a sign of acceptance. [434]
"Wesley
held that the practice of infant baptism was maintained both by the scriptures
and by the tradition of the early Church. He understood baptism, specifically
infant baptism, as the circumcision of the New Testament, and cited its
practice in the book of Acts and in the Christian tradition during the first
eighteen thousand years." [435]
"He
recognized that infant baptism, as an initiatory sacrament, was the 'ordinary
way' to be initiated into Christ and regenerating grace. However, as an
initiatory work, infant baptism was not a seal that completed regeneration or salvation. Wesley
observed that many baptized infants sinned
their baptismal grace, as he did at the age of ten, and needed the
new birth. Although baptized as a baby, Wesley came to the place where he
needed to be born again to enter the kingdom of God. Wesley answers the one who
depends strictly on infant baptism: "Lean no more on the staff of that
broken reed, which you have been born again in baptism. Who denies that they
were then made children of God and heirs of the kingdom of heaven? But
notwithstanding this, you are now children of the devil." Wesley found
many who claimed baptism in word, but denied it by their deeds, and did not
have the marks of the new birth, which are 'power over outward sin,' faith,
hope, and love ('The New Birth' and 'Marks of the New Birth'). The fruit of the
Spirit, and not just the water, signifies the true mark of regeneration." [436]
"Baptism
is the initiating grace that accompanies the baptism of infants." [437]
Those
who were baptized as children need to grow in grace.
"The
necessity of the new birth in recent years does not discard or deny the initial
grace in infant baptism, nor does it deny that later in life one must be born
again. What is initiated in infant baptism needs to grow as the child develops
morally and matures into adulthood." [438]
Wesley's Clarity on Infant
Baptism
"Nowhere does the New
Testament explicitly prohibit the practice"
"Although direct evidence
of infant baptism is quite scanty in the first century, it is clearly practiced
in the second, which is difficult to explain if it had not been practiced in
the early years of the church. For those who remain skeptical, Wesley reminds
them that nowhere does the New Testament explicitly prohibit the practice.[43]
"Baptize the children first, and
if they can speak for themselves, let them do it. Otherwise, let your parents
or other relatives speak for them" (Apostolic Tradition 21:16 [A.D.
215])."[439]
Wesley is based on the Bible and the tradition of the Church, "The
Fathers of the Church (patristic) have largely supported the baptism of infants
from the earliest centuries, considering it an apostolic tradition for
spiritual regeneration and purification from original sin. Figures such as Origen (century. III) and St. Augustine emphasized
the necessity of the sacrament for newborn babies, while Hippolytus
of Rome described rites involving
infants (c. II-III)". [440]
Latter-day Saint Fathers Who Advocated for Infant Baptism
The major Church Fathers who advocated or
mentioned infant baptism (paedobaptism) in the Early Church include Origen, Cyprian of Carthage, Augustine of Hippo, and Irenaeus
of Lyons. They saw the rite as
necessary for the remission of original sin, with the practice becoming
consolidated mainly from the third century onwards as an apostolic tradition.
[441]
What does "Church
Fathers" mean?
It is the designation given to
"an influential group of theologians, bishops, writers, and Christian
leaders who lived between the second and seventh centuries A.D. They were the
natural successors of the apostles, responsible for leading the early church
shortly after the death of Jesus' disciples, laying the theological and
doctrinal foundations of Christianity." [442]
Here are some of them:
Origen (185-254) was born to Christian parents
in Alexandria. He was a theologian, writer and philosopher.[443]
He was the most complete connoisseur of the Bible among the Christian writers
of the first centuries.
He was an influential Christian
theologian, and was one of the first to document and defend infant
baptism (paedobaptism) as a traditional practice of the Church, linking it
directly to the apostolic tradition. He argued
that although infants had no personal sin, they needed baptism for the
remission of original sin inherited from Adam." [444]
He wrote that infant baptism
came from the apostles:
"Origen also holds that the
Church should baptize infants: 'The Church received from the Apostles the tradition of giving baptism also to newborn
babies' (Epist. ad Rom. Book 5,9)."[445]
"The Church received from
the apostles the tradition of giving baptism even to infants"
He said, "Every soul that
is born in the flesh is stained with the filth of wickedness and sin... In the
Church, baptism is given for the remission of sins, and according to the custom
of the Church, baptism is given even to infants. If there were nothing in
infants that required the remission of sins, and nothing in them pertaining to
forgiveness, the grace of baptism would seem superfluous' (Homilies on
Leviticus 8:3 [A.D. 248]). "The Church received from the apostles the
tradition of giving baptism even to infants. The apostles, to whom the secrets
of the divine sacraments were entrusted, knew that there are in every person
innate tensions of [original] sin, which must be washed away by water and the
Spirit' (Commentaries on Romans 5:9 [A.D. 248])."[446]
Testimony of Cyprian
St. Cyprian of Carthage (3rd century) was a staunch supporter of infant
baptism, arguing that divine grace should not be withheld from infants. He held that, since the child bears original sin,
baptism is necessary for remission and union with Christ, a practice that he
considered unanimous in the early Church. [447]
Cyprian was bishop of Carthage
in the third century. He stated that infant baptism was a common practice
of Christians. This is confirmed at the Council of Carthage (255 - 256 AD).[448]
"They should not be
baptized on the second or third day after birth"
He said: "As regards the
case of babies: You [Fidus] said that they should not be baptized on the second
or third day after birth, that the ancient law of circumcision should be taken
into consideration, and that you did not do so. I think someone should be
baptized and sanctified within the eighth day after his birth. In our council,
it seemed very different to us. No one agreed with the course you thought
should be taken. Rather, we all judge that the mercy and grace of God are not
to be withheld from any man born" (Letters 58:2 [A.D. 253])."[449]
"St. Irenaeus of Lyons (second century) is one of the earliest patristic evidences of the practice of infant
baptism in the Early Church. In his work, he
mentions that 'babies, small children... and adults' are reborn to God through
baptism, arguing that baptism has replaced circumcision and is necessary for
the remission of sins and salvation." [450]
Who was Saint Irenaeus of Lyons (c. 130–202)?
He "was a bishop, theologian and Father of the
Church of the second century, fundamental in the consolidation of orthodox
Christian theology against Gnosticism. A disciple of Polycarp (who knew the
Apostle John), he was active in Gaul (present-day France), combating heresies
with the classic work "Adversus Haereses". [451]
Opposition to infant baptism
It was not until the sixteenth
century that the Anabaptists emerged condemning the baptism of infants.
"The Anabaptists bore this
name because they refused baptism in infant age, reserving it only for
adulthood, in which the individual would be able to decide about it."[452]
Martin Luther, who was baptized as a child and
who made the Protestant Reformation, did not agree with the Anabaptists and was
in favor of infant baptism.
"Martin Luther fervently defended infant baptism (paedobaptism)
during the Reformation, opposing the Anabaptists.
For Luther, baptism is a means of grace instituted by God, essential for the
forgiveness of sins and faith, being capable of regenerating the child, even
without the use of reason". [453]
In our day, another Martin
Luther Junior was also baptized as a child.
The baptism of Martin Luther
King Jr
"Rev. Martin Luther King
Jr., was baptized as a child in the church"
Martin Luther King Jr.
(1929-1968) "was an American Baptist pastor who was known for his
leadership in the fight against racial segregation in the USA in the 1950s and
1960s".[454]
Martin Luther King Jr. was the
son of Baptist pastor Martin Luther King and Alberta Williams King. His father was a pastor at Ebenezer Baptist Church.
"Throughout its long
history, Ebenezer Baptist Church, located in Atlanta, Georgia, has been a
spiritual home for many citizens of the 'Sweet Auburn' community. Its most
famous member, Rev. Martin Luther King Jr., was baptized as a child in the church.
After giving an experimental sermon to the congregation in Ebenezer, at the age
of 19, Martin was ordained a minister. In 1960, Dr. He became co-pastor of
Ebenezer with his father, Rev. He remained in that position until his death in
1968. As a final farewell to his spiritual home, the funeral of Dr. Martin
Luther King Jr."[455]
The "Sweet Auburn"
district is located east of downtown Atlanta.
A duty
"Consecrating Our Children
to God by Baptism"
Wesley says, "In short,
therefore, it is our duty not only lawful and innocent, but just and strict,
according to the uninterrupted practice of the whole Church of Christ from the
earliest times, to consecrate our children to God by baptism as it was
commanded that the Church of the Jews should do so by circumcision."[456]
============================================================
The 25
Articles of Religion
===============================
Table
of Contents
· Summary of the history and content of religion
articles
· The
origin of the articles of religion in the Anglican Church
· Articles of Religion in Methodism
· The 25 Articles of Religion
· The articles in their entirety
· Understanding
the 1st article on the Trinity
· Methodist
theology in the 25 articles
===============================
Introduction
"The 25 Articles of
Religion of Methodism" is a 28-page book and deals with the history and 25
articles of religion of Methodism.
The articles of religion began
with King Henry VIII, who when he separated from Catholicism, needed a
doctrinal basis starting with 10 articles in 1736, and concluding in 1771 with
39 articles.
Wesley excluded doctrines and
practices that had nothing in common with Methodism, especially as it pertained
to predestination. He left only 25 articles of religion.
In the 25 Articles of Religion, Methodism accepts "the
final authority of Scripture" and affirms the theological and
Christological orthodoxy of the first five centuries. Methodism affirms the
spirituality and desire for conformity to Christ expressed in many of the
spiritual writers of medieval Christianity. Methodism clearly separated itself
from the main distinguishing doctrines of Calvinism."
A Necessary Book for All Methodists The essential foundation
of Methodist doctrine is the Bible. Other essential foundations are the
Apostles' Creed; the 25 Articles of Religion; Wesley's doctrinal sermons and
his Explanatory Notes on the New Testament.
===============================
Highlights
of the study's chapters
The origin of the articles of
religion in the Anglican Church
38 Articles were published in 1562 early in the reign of Queen Elizabeth
I. These articles were approved by the bishops and clergy of England, but not
without some debate with the queen. In 1571, several were improved and Article
19 was added to make the 39 articles we have now
Articles of Religion in Methodism
A discipline was
adopted, containing the General Rules and Articles of Religion, abridged by
Wesley from the Thirty-Nine Articles, the new form being stripped of all
distinctively Catholic and Calvinistic elements, and a liturgy, also prepared
by Wesley
The 25
Articles of Religion
(1) Of
faith in the Holy Trinity; (2) Of the Word or Son of God who became true Man;
(3) Of the resurrection of Christ; (4) Of the Holy Spirit;[457] (5) Of the sufficiency of the Holy Scriptures
unto salvation; (6)
The
articles in their entirety
There is
one living and true God, eternal, without body or parts; of infinite power,
wisdom, and goodness; creator and preserver of all things visible and
invisible. In the unity of this Godhead, there are three persons of the same
substance, power, and eternity – Father, Son, and Holy Spirit
Understanding the 1st article on the Trinity
Evangelical Methodists believe in the Trinity: God
the Father, God the Son, and God the Holy Spirit (Holy Spirit).
They are co-eternal in existence, co-equal in
power, wisdom, and goodness
Methodist theology in the 25 articles
Methodism accepts the final authority of Scripture and affirms the
theological and Christological orthodoxy of the first five centuries
The
origin of the articles of religion in the Anglican Church
38 Articles were published in 1562 early in
the reign of Queen Elizabeth I. These articles were approved by the bishops and
clergy of England, but not without some debate with the queen. In 1571, several
were improved and Article 19 was added to make the 39 articles we have now
The origin of the Articles of
Religion originates from the reign of King Henry VIII.
"The Articles of Religion
state the principal doctrines of the Church of England, but they are not a
systematic statement of all Christian doctrine. The Anglican Church assumes
that Scripture teaches Anglicans the truth about other doctrines.
During the reigns of Henry
VIII and Edward VI, several sets of articles were approved by the kings. Henry
wrote 10 in 1536, and 42 were approved in 1553, near the end of Edward's life.
38 Articles were published in
1562 early in the reign of Queen Elizabeth I. These articles were approved by
the bishops and clergy of England, but not without some debate with the queen.
In 1571, several were improved and Article 19 was added to make the 39 articles
we have now.
They are still the official
statement of Anglican doctrine."[458]
Early reign of Henry VIII
"When Henry VIII broke
with the Catholic Church and was excommunicated, he
began the reform of the Church of England, which would be headed by the monarch (himself), and not by
the pope. At this point, he needed to determine what his doctrines and
practices would be in relation to the Church of Rome and the new Protestant movements in
continental Europe. A number of defining documents were written and replaced
over a period of thirty years, as the doctrinal and political situation changed
from Henry VIII's excommunication in 1533 to Elizabeth I's excommunication in 1570. These
positions began with the Ten Articles in 1536 and concluded with the completion
of the Thirty-Nine Articles in 1571. The Thirty-Nine Articles ultimately served
to define the doctrine of the Church of England as it relates to Calvinistic doctrine
and Catholic practice."[459]
During the reign of Edward VI
During the reign of Edward VI, son
of Henry VIII, the Forty-Two Articles were written under the
direction of Archbishop Thomas Cranmer in
1552. It was in this document that Calvinist thought reached the height of its
influence in the English Church. These articles were never put into action, due
to the death of Edward VI and the English Church's reversion to Catholicism
under Henry VIII's eldest daughter, Mary I.
Finally, after the coronation
of Elizabeth I and the re-establishment of the Church of England as separate
from the Catholic Church, the Thirty-Nine Articles of Religion were initiated
by the Convocation of 1563, under the direction of Matthew Parker, the Archbishop of Canterbury." [460]
Articles of Religion in Methodism
A discipline was
adopted, containing the General Rules and Articles of Religion, abridged by
Wesley from the Thirty-Nine Articles, the new form being stripped of all
distinctively Catholic and Calvinistic elements, and a liturgy, also prepared
by Wesley
"The Twenty-Five Articles
of Religion are an official doctrinal
statement of Methodism—particularly
of American Methodism and its offshoots. John Wesley
abridged the Thirty-Nine Articles of the Church of England,
removing the Calvinist and
other portions, reflecting Wesley's Arminian
theology . [461]
If John Wesley and the early
Methodists disagreed, in part, with the Anglican Church and believed that God
had raised them up to change this Church, it left a great influence on the
structure and doctrinal basis of Methodism.
The Anglican Church came into
being in 1534 by the will of King Henry VIII, who separated from the Catholic
Church to obtain a divorce and remarry to have an heir. He had secretly married
Anne Boleyn on 25 January 1533. Pope Clement VII had prepared a bull
threatening the king with excommunication on July 11, 1533.[462]
"The king's response was
a series of laws obtained in 1534 from parliament. For them any payments to the
pope were forbidden; all bishops would be elected by appointment of the king;
all oaths of obedience to the pope, Roman licenses, and other acknowledgments
of papal authority were void."[463]
The English Parliament passed
the "Act of Supremacy" recognizing the king as the sole head of the
Church in England and no longer the pope. The king drew up ten articles of
religion, a kind of creed, but when he died England still had much of Catholicism.[464]
The ancestors of John and
Charles Wesley were Anglicans. His father, Samuel Wesley, was a pastor in the
Church of England. Wesley was ordained a priest and served at Epworth for three
years, helping his father. For this reason, there was also great respect for
the Church of origin, so much so that John and Charles Wesley fought against
the separation and died Anglicans.
Of the 39 Articles of Religion
of the official Church, the Methodists left 25 as part of the doctrinal basis.
Wesley Review
"Wesley revised the Articles in 1784 for
Methodist work in America. Its twenty-four articles reflect both his
theological commitments and his desire for doctrinal clarity, shortening some
articles and deleting others if they could easily be misinterpreted."[465]
Deleted items
"A
discipline was adopted, containing the General Rules and Articles of Religion,
abridged by Wesley from the Thirty-Nine Articles, the new form being stripped
of all distinctively Catholic and Calvinistic elements, and a liturgy, also
prepared by Wesley." [466]
"Among the items excluded by Wesley as
unnecessary to the Methodists were articles on Of Works Before Justification,
which in Calvinism are widely discounted, but in Methodism praised; Of
Predestination and Election, which Wesley felt would be understood in a
Calvinistic manner which the Methodists rejected; and On the Traditions of the
Church, which Wesley felt was no longer in question." [467]
1784 Christmas
Conference
"The creed was accepted
at the conference in Baltimore, Maryland, USA, in 1784, when the Methodist
Episcopal Church was formally organized."[468]
"The resulting Twenty-Five Articles were
adopted at the Christmas Conference of 1784, and are found in the Books of Discipline of
the Methodist Churches, such as Chapter I of the Doctrines and Discipline of the African Methodist Episcopal Church and
paragraph 103 of the Book of Discipline of the United Methodist
Church. They have remained relatively unchanged since 1808, except
for a few additional articles added in later years in both the United Methodist
tradition and the Wesleyan Methodist Connection Allegheny,
among other Methodist
connections"[469]
The 25 Articles of Religion
(1) Of faith in the Holy Trinity; (2) Of the
Word or Son of God who became true Man; (3) Of the resurrection of Christ; (4)
Of the Holy Spirit;[470] (5) Of the Sufficiency of the Holy Scriptures
for Salvation
In the 25 Articles of
Religion, which basically form the doctrinal heritage that Methodism inherited
from Anglicanism, there are: (1) Faith in the Holy Trinity; (2) Of the Word or
Son of God who became true Man; (3) Of the resurrection of Christ; (4) Of the
Holy Spirit;[471] (5) Of the sufficiency of the Holy
Scriptures unto salvation; (6) From the Old Testament; (7) Of original sin;[472] (8) Of free will;
(9) Of man's justification; (10) Of good works; (11) Of the works of
supererogation;[473] (12) Of sin after
justification; (13) Of the Church; (14) From purgatory;[474]
(15) Speaking in the congregation in an unknown tongue; (16) On the Sacraments;
(17) Of baptism; (18) Of the Lord's Supper; (19) Of both kinds; (20) Of the
unique ablation of Christ on the cross; (21) Of the marriage of ministers; (22)
Of the rites and ceremonies of the Church; (23) Of the civil duties of
Christians; (24) Of the goods of Christians; (25) Of the Christian's oath. [475]
The articles in their entirety
There is one living and true God, eternal,
without body or parts; of infinite power, wisdom, and goodness; creator and
preserver of all things visible and invisible. In the unity of this Godhead,
there are three persons of the same substance, power, and eternity – Father,
Son, and Holy Spirit
The 25 Articles of Faith date from the time of John
Wesley himself and were taken by him from the 37 Articles of Faith of the
Church of England.
Article 1 - Faith in the Most Holy Trinity.
There is one living and true God, eternal, without body or parts; of infinite power, wisdom, and goodness; creator and preserver of all things visible and invisible. In the unity of this Godhead there are three persons of the same substance, power, and eternity—Father, Son, and Holy Spirit.
Article 2: Of the Word or Son of God Who Became
True Man
The Son, who is the word of the Father, true and
eternal God, of the same substance as the Father, took human nature in the womb
of the blessed Virgin, so that two entire and perfect natures, namely, divinity
and humanity, were united in one person so that they should never be separated,
which person is Christ, true God and
true Man, who really suffered, was crucified, died and buried, to reconcile us
to his Father and to be a sacrifice not only for original sin, but also for the
actual sins of men.
Article 3 - Of the Resurrection of Christ
Christ, indeed, rose from the dead, taking again
his body with all the things necessary for a perfect human nature, with which
he ascended into heaven, and is there until he judges men again at the last
day.
Article 4 - On the Holy Spirit
The Holy Spirit, who proceeds from the Father and
the Son, is of the same substance, majesty, and glory with the Father and with
the Son, true and eternal God.
Article 5: Of the Sufficiency of the Holy
Scriptures for Salvation
The Holy Scriptures contain all that is necessary
for salvation, so that what is not found in them, nor by them can be proved, is
not to be required of any person to be believed as an article of faith, nor is
it to be thought necessary for salvation. Holy Scriptures are understood to be
the canonical books of the Old and New Testaments whose authority has never
been doubted in the Church, namely, the Old Testament:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy,
Joshua, Judges, Ruth, I and II Samuel, I and II Kings, I and II Chronicles,
Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon,
Isaiah, Jeremiah, Lamentations of Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos,
Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and
Malachi; and from the New Testament: Gospels; according to St. Matthew, St.
Mark. St. Luke and St. John, Acts of the Apostles; Epistles of St. Paul: to the
Romans, I and II to the Corinthians, to the Galatians, to the Ephesians, to the
Philippians, to the Colossians, I and II to the Thessalonians, I and II to
Timothy, to Titus, and to Philemon; Epistle to the Hebrews; Epistle of St.
James; Epistles I and II of St. Peter; Epistles I, II and III of St. John;
Epistle of St. Jude, and the Apocalypse.
Article 6 - The Old Testament
The Old Testament is not in contradiction with the
New, for in both the Old and New Testaments eternal life is offered to mankind
by Christ, who is the only mediator between God and man, being Himself God and
Man; Therefore one should not listen to those who say that the patriarchs had
in view only transitory promises. Although the law given by God to Moses, as to
ceremonies and rites, does not apply to Christians, nor are their civil
precepts necessarily to be accepted by any government, no Christian is exempt
from obeying the so-called moral commandments.
Article 7 - Original Sin
Original sin is not in imitating Adam, as the
Pelagians erroneously say, but it is the corruption of the nature of every
descendant of Adam, by which man is very far from original righteousness and is
of his own nature inclined to evil and this continually.
Article 8 - Free Will
The condition of man, after the fall of Adam, is
such that he cannot convert and prepare himself by his own power and works, for
the faith and invocation of God; therefore, we have no strength to do good
works pleasing and acceptable to God without His grace through Christ,
predisposing us to have good will, and working in us when we have that good
will.
Article 9: Justification of Man
We are accounted righteous before God only by the
merits of our Lord and Savior Jesus Christ, by faith and not by our works or
merits; therefore, the doctrine that we are justified by faith alone is very
sound and full of comfort.
Article 10 - Good Works
Though good works, which are the fruit of faith and
follow justification, cannot take away our sins, nor endure the severity of
God's judgment, yet they are pleasing and acceptable to God in Christ, and are
born of a living and true faith, so much so that a living faith is known by
them as a tree is known by its fruits.
Article 11 - Of the works of supererogation
Voluntary works which are not included in the
commandments of God, which are called works of supererogation, cannot be taught
without arrogance and impiety; for by them men declare that they not only
render to God all that is due to him, but also do more on his part than they
ought, although Christ plainly says, "When you have done all that is
commanded you, say, we are unprofitable servants."
Article 12 - Sin after justification
Not all sin, voluntarily committed after
justification, is a sin against the Holy Spirit and unpardonable; therefore the
possibility of repentance should not be denied to those who fall into sin after
justification. After we have received the Holy Spirit, it is possible to turn
away from the grace we have received and fall into sin, and by the grace of God
to rise up again and amend our lives. Therefore, those who say that they can no
longer sin while living here, or who deny the possibility of forgiveness to
those who truly repent, must be condemned.
Article 13 - On the Church
The visible Church of Christ is a congregation of
the faithful in which the pure Word of God is preached and the sacraments are
duly administered, with all things necessary for them, according to the
institution of Christ.
Article 14 - Purgatory
The Roman doctrine of purgatory, of indulgences,
veneration, and adoration, both of images and relics, as well as the invocation
of saints, is a futile invention, without any basis in any testimony of the
Scriptures, and even repugnant to the Word of God.
Article 15 - Speaking in the Congregation in an
Unknown Tongue
It is clearly contrary to the Word of God and the
custom of the early Church to celebrate public worship in the Church, or to
administer the sacraments, in a language that the people do not understand.
Article 16 - Sacraments
The sacraments instituted by Christ are not only
distinctive of the profession of faith of Christians; they are also sure signs
of God's grace and good will toward us, by which he invisibly works in us, and
not only awakens, but strengthens and confirms our faith in him. There are only
two sacraments instituted by Christ our Lord in the Gospel, namely, baptism and
the Lord's Supper. The other five, commonly called sacraments, namely,
confirmation, penance, holy orders, marriage, and extreme unction, are not to
be regarded as sacraments of the Gospel, being, as they are, in part, a corrupt
imitation of apostolic customs, and in part states of life permitted in the
Scriptures, but which have neither the nature of baptism, nor that of the
Lord's Supper, for they have no visible
sign, or ceremony established by God. The sacraments were not instituted by
Christ to serve as a spectacle, but to be received worthily. And it is only in
those who worthily partake of them that they produce a salutary effect, but
those who receive them unworthily receive condemnation for themselves, as St.
Paul says. (I Corinthians 11:29)
Article 17 - Baptism
Baptism is not only a sign of profession of faith
and a mark of differentiation that distinguishes Christians from those who are
not baptized, but it is also a sign of regeneration, or of new birth. The
baptism of infants is to be preserved in the Church.
Article 18 - Of the Lord's Supper
The Lord's Supper is not only a sign of the love
that Christians should have for one another, but rather it is a sacrament of
our redemption through the death of Christ, for those who receive it uprightly,
worthily and in faith, the bread we break is a participation in the body of
Christ, as well as the cup of blessing is a participation in the blood of
Christ. The transubstantiation, or change of substance of the bread and wine in
the Lord's Supper, cannot be proved by the Holy Scriptures, and is contrary to
their utter words; It destroys the nature of a sacrament and has given rise to
many superstitions. The body of Christ is given, received, and eaten in the
supper, only in a spiritual way. The means by which the body of Christ is
received and eaten in the supper is faith. The sacrament of the Lord's Supper
was not, by Christ's command, guarded, carried in procession, elevated or adored.
Article 19 - Of both types
The cup of the Lord is not to be denied to the
laity, because both kinds of the Lord's Supper, by the institution and
commandment of Christ, are to be administered to all Christians equally.
Article 20: Of the Unique Oblation of Christ on the
Cross
The one-time offering of Christ is the perfect
redemption, propitiation, and satisfaction for all the sins of the whole world,
both original and present, and there is no other satisfaction for sin than
this. Therefore the sacrifice of the Mass, in which the priest is generally
said to offer Christ in expiation of sins for the living and the dead, is a
blasphemous fable and a dangerous deception.
Article 21 - Marriage of Ministers
Christ's ministers are not bound by the law of God
either to take a vow of celibacy or to abstain from marriage; Therefore it is
as lawful for them as for other Christians to marry as they please, as they
judge best to practice piety.
Article 22 - Rites and ceremonies of the Church
It is not necessary that the rites and ceremonies
of the Churches should be everywhere the same and exactly the same, because
they have always been different and may change according to the diversity of
countries, times and customs of men, provided nothing is established against
the Word of God. However, whoever voluntarily, openly, and purposely breaks the
rites and ceremonies of the Church to which he belongs, which, not being
repugnant to the Word of God, are ordained and approved to the competent authority,
should be openly rebuked as an offender against the common order of the Church
and the conscience of weak brethren, so that others may fear to do the same.
Any Church can establish, change, or abolish rites and ceremonies, provided
that it is done for edification.
Article 23 - The Civil Duties of Christians
It is the duty of Christians, especially of
Christ's ministers, to submit to the supreme authority of the country where
they reside, and to employ every praiseworthy means to inculcate obedience to
the legitimately constituted powers. Ministers and members of the Church are
therefore expected to behave as moderate and peaceful citizens.
Article 24 - Of the Goods of Christians
The riches and goods of Christians are not common,
as to their right, title, and possession, as some falsely proclaim;
nevertheless, each one should give liberally of what he has to the poor.
Article 25 - The Christian's Oath
Just as we confess that it is forbidden for
Christians by our Lord Jesus Christ and James his apostle to swear in vain and
rashly, so we also judge that the Christian religion does not forbid the oath
when a magistrate requires it in the cause of faith and charity, provided it is
done according to the teaching of the prophet in righteousness, judgment and truth.
Understanding the 1st article on the Trinity
Evangelical Methodists believe in the Trinity: God
the Father, God the Son, and God the Holy Spirit (Holy Spirit).
They are co-eternal in existence, co-equal in power, wisdom, and goodness
"Evangelical
Methodists believe in the Trinity: God the Father, God the Son, and God the
Holy Spirit (Holy Spirit).
They are co-eternal in existence, co-equal in
power, wisdom, and goodness. God the Father, to whom all power belongs, saw fit
to assign that power to God the Son and that that power should be expressed
through him (Matthew 28:18-20). In Him also dwells all wisdom, for in Him is
all the fullness of the Godhead bodily.
Evangelical Methodists are not evolutionists. They
believe that in the beginning God created. Once again, God the Father expressed
His creative power through God the Son, for we read in John 1:1-2: "In the
beginning was the Word, and the Word was with God, and the Word was God. All
things were made by Him, and without Him nothing was made that was made."
The Son. in turn, he used God the Holy Spirit as an agent of action and
operation. In Genesis I it is the Holy Spirit who moves over chaos and brings
form and order from it.
He is
not only the Creator of all things, but also the Preserver of all things. Paul
in Colossians states that Christ is not the only Creator, but that through Him
all things consist of or are held together. No Christian who knows his Bible is
alarmed by the wolf cries of "scientists, falsely called" who are
shouting a false alarm that the world is about to disintegrate, explode, or
meet some other terrible fate. He still holds the world in the palm of His
hand, the winds and waves still obey His will, and the stars that fought
against Sisera are guided by His voice. The babe in the cradle and the king on
his throne live because He gives the breath of life. The sun that shines in its
glory in the heavens and the invisible atom in a drop of water are the
creatures of His plan and purpose.
In
the Triune Deity there is perfect unity. God the Son speaks only the words that
the Father gives and lives to do the Father's will. The office of the Holy
Spirit is to take the things of Christ and make them known to us, thus working
in us the words and will of the Father expressed by the Son.
The
following Scriptural references will be beneficial in the study of the first
article or doctrine of the gospel Methodist faith: Genesis 1:1, 17:1; Exodus
3:13-15, 33:20."[476]
Methodist theology in the 25 articles
Methodism accepts the final authority of Scripture and
affirms the theological and Christological orthodoxy of the first five
centuries
In the 25 articles of religion, "Methodism accepts the final
authority of Scripture and affirms the theological and Christological orthodoxy
of the first five centuries. Methodism affirms the spirituality and desire for
conformity to Christ expressed in many of the spiritual writers of medieval
Christianity. Methodism clearly separated itself from the main distinguishing
doctrines of Calvinism. Divine foreknowledge is an effect of absolute
omniscience in God and not in his decree. The atoning work of Christ is the
root of prevenient grace, for its retroactive effect is universal in removing
the guilt of Adam's sin from all men. The work of the Spirit is also a
universal phenomenon that restores, because of Christ's universal atonement,
the intrinsic ability to respond positively to God's revelation. While
maintaining an orthodox and evangelical core of doctrine, Methodism embraced
Wesley's conviction that the experience of many throughout Christendom can be
genuinely saving—and fundamentally Christian.[477]
============================================================
The
return of Jesus
===============================
Table
of Contents
· Introduction
· Key points of Wesley's theology
about Jesus' return
· The
signs for that time and for the future about the coming of Jesus
· The importance of keeping faith alive and watching
===============================
Introduction
"John
Wesley's (1703-1791) theology of Jesus' return and paradise is marked by a
mixture of eschatological hope, optimism of grace, and commitment to
practical holiness. Wesley did not focus on predicting dates, but on living
a holy life while awaiting the final restoration of all things."[478]
It
will be a cosmic event, visible and literal.
Wesley
highlights the importance that Jesus warned about watching. He also highlights
perseverance through faith that operates in love.
For John Wesley, the second coming of Jesus is understood as a single, visible, cataclysmic, and public event, and not divided into secret stages (like the modern concept of the secret rapture).[479]
In the
Gospel of Luke 21:28, Jesus clearly says, "And when these things begin to
happen, then look up and lift up your heads; for your redemption draws
near."
Wesley comments, "Now, when
these things – Mentioned Luke 21:8; Luke 21:10, etc., begin to come to
pass, look up with firm faith, and lift up your heads with joy: for your
redemption from many tribulations is drawing near through God's destruction of
your implacable enemies."[480]
Wesley's
explanatory notes, as always, are profound and enlightening.
===============================
Key points of Wesley's theology about Jesus' return
"John
Wesley's understanding of Jesus' return (Second Coming) was deeply eschatological,
graphic, and optimistic, centered on the hope of a final triumph of God's grace
over sin. Unlike purely pessimistic views, Wesley believed that before Christ's
physical return, the gospel would spread and the world would experience a
transformation (a kind of millennium), driven by practical holiness."[481]
Here are the main points of
Wesley's theology about Jesus' return:
- Living and Continuing Hope: For Wesley,
Jesus' return was not just a feared future event, but a reality that was
to be looked forward to with daily anticipation. He said he wished he was
doing what he did every day when he saw Jesus return.
- Postmillennial View (Optimism of Grace):
Influenced by thinkers such as Johann Bengel, Wesley leaned toward
postmillennialism. He believed that the eighteenth-century revival and the
preaching of the gospel would lead to the conversion of the nations, resulting
in a long period of peace and righteousness on earth (a millennium) before
the physical coming of Christ.
- The Cosmic and Physical Second Coming:
Wesley described Christ's return as a literal, visible, cataclysmic event:
the Lord would descend into the clouds, the dead would be raised,
believers would be raptured, and the cosmos would be purified by fire."
[482]
·
Judgment and Restoration: Prior to
the new creation, Wesley envisioned catastrophic events, including earthquakes
and the melting of the present-day cosmos by fire. Christ's return brings the
final judgment, where the faithful are gathered, and the Antichrist is
destroyed. [483]
The signs for that time and for the future about the coming of Jesus
Matthew
24
In this long chapter, Jesus
speaks to the disciples about the signs of the coming of the Son of Man.
And Wesley wisely explains
that some of Jesus' statements about the signs were for that time, others for
the future.
An example was when Jesus said
to them: "Do you not see all these things? Truly, I say to you, not one
stone will be left here upon another that will not be thrown down." Wesley
commented, "Leave no stone unturned—This was most punctually fulfilled;
for after the temple was burned, Titus, the Roman general, ordered the very
foundations to be dug up; after which the ground on which it stood was ploughed
by Turnus Rufus. 3”.
Other
statements of Jesus were for the future.
Jesus
said, "Take heed lest any man deceive you," and Wesley explains,
"Caution is more particularly designed for the succeeding Christians, whom
the apostles then represented. The first sign of my coming is the rise of false
prophets. But it's highly likely, a lot of these things are about more
important events that are yet to come."
Wesley says little about the
great tribulation, but wisely says, "Immediately after the tribulation of
those days—Here our Lord begins to speak of his last coming. But he speaks not
so much in the language of man as of God, for whom a thousand years are as a
day, a moment."
About the signs, Wesley
comments on Jesus' statement: "Then will appear the sign of the Son of Man
in heaven" and says: "It seems a little before he himself descended.
The sun, moon, and stars being extinguished (probably not only those of our
system), the sign of the Son of man (perhaps the cross) will appear in the
glory of the Lord."
Wesley
ainda fala da perseverança pela fé que opera no amor.
“A volta de Jesus está diretamente ligada ao julgamento final, onde todas as nações serão julgadas. Wesley chamava isso de "Grande Assize" (O Grande Julgamento)”. [484]
Mateus 24, Versículo 1
Versículo 2
Isso foi
cumprido mais pontualmente
E Jesus lhes disse: Não vedes todas estas coisas?
Em verdade vos digo que não ficará aqui pedra sobre pedra que não seja
derribada.
Não deixará pedra sobre pedra - Isso foi cumprido mais pontualmente; pois
depois que o templo foi queimado, Tito, o general romano, ordenou que as
próprias fundações fossem desenterradas; após o que o terreno em que estava foi
arado por Turnus Rufus. 3.
Nosso
Senhor responde distintamente a respeito
Enquanto ele se sentava no monte das Oliveiras - de onde eles tinham uma visão completa do
templo. Quando sucederão estas coisas? E qual será o sinal da tua vinda e do
fim do mundo? - Os discípulos perguntam confusamente, 1. Sobre o tempo da
destruição do templo; 2. Sobre os sinais da vinda de Cristo e do fim do mundo,
como se imaginassem que esses dois eram a mesma coisa. Nosso Senhor responde
distintamente a respeito:
O tempo do
fim do mundo
1. A destruição do templo e da cidade, com os
sinais anteriores, versículo 4, etc., 15, etc. Mateus 24: 4,152 . Sua própria
vinda, e o fim do mundo, com os seus sinais, versículos 29-31. Mateus 24:29-51.
O tempo da destruição do templo, versículo 32, etc. Mateus 24:324. O tempo do
fim do mundo, versículo - 36. Mateus 24:36.
Versículo 3
Comentários de Wesley
E qual será
o sinal da tua vinda e do fim do mundo?
Enquanto
ele estava sentado no monte das Oliveiras - de onde eles tinham uma visão
completa do templo. Quando sucederão estas coisas? E qual será o sinal da tua
vinda e do fim do mundo? - Os discípulos perguntam confusamente: Sobre o tempo
da destruição do templo; Sobre os sinais da vinda de Cristo e do fim do mundo,
como se imaginassem que esses dois eram a mesma coisa. Nosso Senhor responde
distintamente a respeito: A destruição do templo e da cidade, com os sinais
anteriores, Mateus 24: 4,
etc, Mateus 24:15, etc. Sua
própria vinda, e o fim do mundo, com os sinais disso, Mateus 24: 29-31.
O tempo da destruição do templo, Mateus 24:32, etc. O
tempo do fim do mundo, Mateus 24:36.
Versículo 4
Comentários de Wesley
A cautela é
mais particularmente projetada para os cristãos que se sucederam
Tome cuidado para que ninguém vos engane - A cautela é mais
particularmente projetada para os cristãos que se sucederam, a quem os
apóstolos então representavam. O primeiro sinal da minha vinda é o surgimento
de falsos profetas. Mas é altamente provável, muitas dessas coisas se referem a
eventos mais importantes, que ainda estão por vir.
Versículo 5
Primeiro,
falsos cristos, em seguida, falsos profetas
Porque muitos virão em meu nome, dizendo: Eu sou o
Cristo; e enganará a muitos.
Comentários de Wesley
Muitos virão em meu nome - Primeiro, falsos
cristos, em seguida, falsos profetas, Mateus 24:11. Por fim,
os dois juntos, Mateus 24:24 . E,
de fato, nunca tantos impostores apareceram no mundo como alguns anos antes da
destruição de Jerusalém; sem dúvida, porque esse era o tempo em que os judeus
em geral esperavam o Messias.
Versículo 6
Todas essas
coisas devem acontecer
E ouvireis falar de guerras e rumores de guerras;
vede que não vos perturbeis, porque é necessário que todas estas coisas
aconteçam, mas ainda não é o fim.
Comentários
de Wesley
Guerras -
Perto: Rumores de guerras - À distância.
Todas essas coisas devem acontecer - Como base para uma tranquilidade duradoura.
Este é
apenas o começo das tristezas
Mas o fim -
Sobre o qual você pergunta, ainda não está - Tão longe disso, que este é apenas
o começo das tristezas.
Versículo 9
Como se
fôsseis a causa de todos esses males
Então vos entregarão para serdes afligidos, e vos
matarão, e sereis odiados de todas as nações por causa do meu nome.
Comentários de Wesley
Então eles vos entregarão à aflição - Como se fôsseis a causa de todos esses males.
Mas em
nenhuma nação os filhos do diabo tolerarão os filhos de Deus
E ele odiará de todas as nações - Mesmo daqueles que toleram todas as outras
seitas e partidos; mas em nenhuma nação os filhos do diabo tolerarão os filhos
de Deus. Mateus 10:17.
Versículo 10
E então muitos se escandalizarão, e se trairão uns
aos outros, e se odiarão uns aos outros.
Comentários de Wesley
De modo a
naufragar totalmente na fé e na consciência pura
Então muitos ele ofendeu - De modo a naufragar totalmente na fé e na
consciência pura. Mas mantende firme fé, Mateus 24:11 . apesar dos falsos
profetas: amor, mesmo quando a iniqüidade e as ofensas abundam, Mateus 24:12.
E espere, até o fim, Mateus
24:13 . Aquele que fizer isso,
será arrebatado do fogo.
Deixará seu
primeiro amor
O amor de muitos esfriará - A generalidade daqueles que amam a Deus
(como a Igreja em Éfeso, Apocalipse
2: 4) deixará seu primeiro amor.
Versículo 13
Mas aquele que perseverar até o fim, esse será
salvo.
Mateus 10:22; Marcos 13:13; Lucas 21:17.
Versículo 14
Não
universalmente: isso ainda não foi feito: mas em geral através das várias
partes do mundo
E este evangelho do reino será pregado em todo o
mundo, em testemunho a todas as nações; e então virá o fim.
Comentários de Wesley
Este Evangelho ele pregará em todo o mundo - Não universalmente: isso ainda não foi
feito: mas em geral através das várias partes do mundo, e não apenas na Judéia
E isso foi feito por São Paulo e os outros apóstolos, antes de Jerusalém ser
destruída.
A História
da Guerra Judaica de Josefo é o melhor comentário sobre este capítulo
E então virá o fim - Da cidade e do templo. A História da Guerra
Judaica de Josefo é o melhor comentário sobre este capítulo. é um exemplo
maravilhoso da providência de Deus, que ele, uma testemunha ocular, e alguém
que viveu e morreu judeu, deve, especialmente de maneira tão extraordinária,
ser preservado, para nos transmitir uma coleção de fatos importantes, que
ilustram tão exatamente esta gloriosa profecia, em quase todas as
circunstâncias. Marcos 13:10.
Versículo 15
O termo de
Daniel é: A abominação que faz desolação
Quando, pois, virdes a abominação da desolação, de
que falou o profeta Daniel, estar no lugar santo (quem lê, entenda),
Comentários de Wesley
De pé no
lugar santo
Quando virdes a abominação da desolação - O termo de Daniel é: A abominação que faz
desolação, Daniel 11:31; isto é, os estandartes das legiões desoladoras,
nas quais carregam as imagens abomináveis de seus ídolos: De pé no lugar santo
- Não apenas o templo e a montanha em que estava, mas toda a cidade de
Jerusalém, e vários estádios de terra ao seu redor, foram considerados santos;
particularmente o monte em que nosso Senhor agora estava sentado, e no qual os
romanos depois plantaram suas insígnias.
Aquele que lê que ele entenda - Quem lê essa profecia de Daniel, que ele
considere profundamente. Marcos
13:14; Lucas 21:20; Daniel 9:27.
Versículo 16
Então os que estiverem na Judéia fujam para os
montes;
Comentários de Wesley
Os cristãos
tomaram isso como um sinal para se retirar, o que fizeram
Então, os que estão na Judéia fujam para as
montanhas - Assim os cristãos
fizeram, e foram preservados. É notável que, depois que os romanos sob Cesto
Galo fizeram seus primeiros avanços em direção a Jerusalém, eles se retiraram
repentinamente novamente, da maneira mais inesperada e de fato impolítica. Os
cristãos tomaram isso como um sinal para se retirar, o que fizeram, alguns para
Pela e outros para o Monte Líbano.
Versículo 17
Quem estiver sobre o eirado não desça para tirar
coisa alguma de sua casa;
Comentários de Wesley
Pode-se
lembrar que suas escadas costumavam estar do lado de fora de suas casas
Não desça aquele que está no topo da casa para
tirar qualquer coisa de sua casa -
Pode-se lembrar que suas escadas costumavam estar do lado de fora de suas
casas.
Versículo 19
Porque eles
não podem escapar tão facilmente
E ai dos que estiverem grávidas, e dos que
amamentarem naqueles dias!
Comentários de Wesley
Ai dos que estão grávidas e dos que amamentam - Porque eles não podem escapar tão
facilmente.
Versículo 20
Eles o
fizeram; e sua fuga foi na primavera
Mas orai para que a vossa fuga não seja no inverno,
nem no dia de sábado;
Comentários de Wesley
Ore para que sua fuga não seja no inverno - Eles o fizeram; e sua fuga foi na
primavera.
Pois os
judeus achavam ilegal andar acima de dois mil passos (duas milhas) no dia de
sábado
Nem no sábado -
Sendo em muitos casos inconveniente; além disso, muitos teriam escrúpulos em
viajar para longe naquele dia. Pois os judeus achavam ilegal andar acima de
dois mil passos (duas milhas) no dia de sábado.
Versículo 21
Porque
então haverá grande tribulação
Porque então haverá grande tribulação, como nunca houve desde o princípio do mundo até
agora, nem tampouco haverá jamais.
Comentários de Wesley
Então haverá grande tribulação - Não têm muitas coisas faladas no capítulo,
bem como em Marcos 13:14 etc., Lucas 21:21 etc. um significado mais
amplo e muito mais extenso do que já foi cumprido?
Versículo 22
Por causa
dos cristãos
E se aqueles dias não forem abreviados, nenhuma
carne se salvará, mas por causa dos escolhidos aqueles dias serão abreviados.
Comentários de Wesley
E a menos que aqueles dias foram encurtados - Pela tomada de Jerusalém mais cedo do que
se poderia esperar: Nenhuma carne seria sã.
Mas por causa dos eleitos – Isto é, por causa dos cristãos.
Versículo 23
Não
acredite
Então, se alguém vos disser: Eis aqui o Cristo, ou
ali; não acredite.
Marcos 13:21; Lucas 17:23.
Versículo 24
Porque surgirão falsos cristos e falsos profetas, e
farão grandes sinais e prodígios; de modo que, se fosse possível, enganariam os
próprios eleitos.
Comentários de Wesley
Mas não é
possível que Deus deva permitir que o corpo de cristãos seja assim enganado
Eles enganariam, se possível, os próprios eleitos - Mas não é possível que Deus deva permitir
que o corpo de cristãos seja assim enganado.
Versículo 27
Para que
não haja tempo para tal aviso prévio
Porque, assim como o relâmpago sai do oriente e se
faz bem ao ocidente, assim será também a vinda do Filho do homem.
Comentários de Wesley
Pois como o relâmpago sai - Para a próxima vinda de Cristo, ele será
tão rápido quanto um relâmpago; para que não haja tempo para tal aviso prévio.
Versículo 28
Não espere
nenhum libertador da nação judaica
Pois onde estiver o cadáver, ali se ajuntarão as
águias.
Comentários de Wesley
Pois onde quer que esteja a carcaça, ali estarão as
águias que ele reuniu - Nosso Senhor dá isso,
como uma razão adicional, por que eles não devem ouvir nenhum pretenso
libertador. Como se ele tivesse dito: Não espere nenhum libertador da nação
judaica; pois é dedicado à destruição. Já é diante de Deus uma carcaça morta,
que as águias romanas logo devorarão. Lucas 17:37.
Aqui nosso
Senhor começa a falar de sua última vinda
Logo depois da tribulação daqueles dias, o sol
escurecerá, e a lua não dará a sua luz, e as estrelas cairão do céu, e os
poderes dos céus serão abalados.
Comentários de Wesley
Imediatamente após a tribulação daqueles dias - Aqui nosso Senhor começa a falar de sua
última vinda. Mas ele fala não tanto na linguagem do homem quanto de Deus, para
quem mil anos são como um dia, um momento.
Um erro que
São Paulo se esforça para remover
Muitos
dos cristãos primitivos, não observando isso, pensaram que ele viria
imediatamente, no sentido comum da palavra: um erro que São Paulo se esforça
para remover, em sua Segunda Epístola aos Tessalonicenses.
Os poderes dos céus - Provavelmente as influências dos corpos
celestes. Marcos 13:24; Lucas 21:25.
O sinal do
Filho do homem (talvez a cruz) aparecerá na glória do Senhor
Então aparecerá no céu o sinal do Filho do homem, e
então todas as tribos da terra se lamentarão, e verão o Filho do homem vir
sobre as nuvens do céu, com poder e grande glória.
Comentários de Wesley
O sol, a
lua e as estrelas sendo extintos
Então aparecerá o sinal do Filho do homem no céu - Parece um pouco antes de ele mesmo descer.
O sol, a lua e as estrelas sendo extintos (provavelmente não apenas os do nosso
sistema), o sinal do Filho do homem (talvez a cruz)
aparecerá na glória do Senhor.
Versículo 31
Isto é,
todos os que perseveraram até o fim na fé que opera pelo amor
E ele enviará os seus anjos com grande clangor de
trombeta, e eles ajuntarão os seus escolhidos desde os quatro ventos, de uma à
outra extremidade do céu.
Comentários de Wesley
Eles reunirão os seus eleitos - Isto é, todos os
que perseveraram até o fim na fé que opera pelo amor.
Nosso
Senhor, tendo falado dos sinais que precedem os dois grandes eventos
Agora aprenda uma parábola da figueira; Quando o
seu ramo ainda está tenro, e brota folhas, sabeis que o verão está próximo.
Comentários de Wesley
Começa aqui
a falar do tempo deles
Aprenda uma parábola - Nosso Senhor, tendo falado dos sinais que
precedem os dois grandes eventos, sobre os quais os apóstolos haviam
perguntado, começa aqui a falar do tempo deles. E à pergunta proposta, Mateus 24:3,
sobre o tempo da destruição de Jerusalém, ele responde Mateus 24:34.
Com relação ao tempo do fim do mundo, ele responde Mateus 24:36. Marcos 13:28; Lucas 21:29.
Em verdade vos digo que não passará esta geração
sem que todas estas coisas se cumpram.
Comentários de Wesley
A expressão
implica que grande parte dessa geração passaria, mas não o todo
Esta
geração de homens que agora vivem não passará até que todas essas coisas sejam feitas
- A expressão implica que grande parte dessa geração passaria, mas não o todo.
Assim foi. Pois a cidade e o templo foram destruídos trinta e nove ou quarenta
anos depois.
Mas daquele dia e hora ninguém sabe, nem os anjos
do céu, nem o Pai.
Comentários de Wesley
Não
enquanto nosso Senhor estava na terra
Mas daquele dia -
O dia do julgamento; Não conhece ninguém - Não enquanto nosso Senhor estava na
terra. No entanto, pode ser posteriormente revelado a São João de forma
consistente com isso.
Como foi
nos dias de Noé
Mas, como foi nos dias de Noé, assim será também a
vinda do Filho do homem.
Lucas 17:26.
Para a
proteção imediata de Deus: e um é deixado - Para compartilhar as calamidades
comuns
Então dois estarão no campo; um será tomado e o
outro deixado.
Comentários de Wesley
Um é levado -
Para a proteção imediata de Deus: e um é deixado - Para
compartilhar as calamidades comuns. Nosso Senhor fala como tendo toda a
transação presente diante de seus olhos.
Duas mulheres estarão moendo no moinho; uma será
tomada e a outra deixada.
Comentários de Wesley
Duas
mulheres estarão moendo
Duas mulheres estarão moendo - O que era então um emprego comum das
mulheres.
Vigiai, pois, porque não sabeis a que hora virá o
vosso Senhor.
Comentários de Wesley
Não sabeis
a que hora vem o vosso Senhor
Não sabeis a que hora vem o vosso Senhor - Ou para exigir a vossa alma de vós, ou para
vingar-se desta nação. Marcos
13:33; Lucas 12:35; Lucas 21:34.
Servo fiel
e sábio
Quem, pois, é o servo fiel e prudente, a quem o seu
senhor constituiu sobre a sua casa, para lhe dar o sustento a seu tempo?
Comentários de Wesley
Quem é então o servo fiel e sábio - Qual de vocês aspira a esse caráter? Sábio
- A cada momento mantendo a mais clara convicção, de que tudo o que ele agora
tem é confiado a ele apenas como mordomo: Fiel - Pensando, falando e agindo
continuamente, de maneira adequada a essa convicção.
Mas se aquele servo mau disser em seu coração: Meu
senhor tarda em vir;
Comentários de Wesley
Agora mau,
tendo deixado de lado a fé
Mas se aquele servo mau - Agora mau, tendo deixado de lado a fé e uma
boa consciência.
e o cortará em pedaços, e lhe dará a sua parte com
os hipócritas; ali haverá choro e ranger de dentes.
Comentários de Wesley
Pois
nenhuma hipocrisia pode ser mais vil do que nos chamarmos ministros de Cristo,
enquanto somos escravos da avareza, ambição ou sensualidade
E repartiu-lhe a sua parte com os hipócritas - O pior dos pecadores, tão reto e sincero
como ele era uma vez. Se os ministros são as pessoas aqui pretendidas, há uma
propriedade peculiar na expressão. Pois nenhuma
hipocrisia pode ser mais vil do que nos chamarmos ministros de Cristo, enquanto
somos escravos da avareza, ambição ou sensualidade. Onde quer que sejam
encontrados, que Deus os reforme por sua graça, ou os desarme daquele poder e
influência, dos quais eles continuamente abusam para sua desonra e para sua
própria condenação agravada![485]
A importância de manter a fé viva e de vigiar
Mateus
25
E
Jesus conta logo a seguir parábolas sobre sua vinda. A parábola das 10 virgens
é um alerta de Jesus sobre a importância de manter a fé viva.
Wesley
disse sobre a descoberta das virgens: “A nossa fé está morta. Que momento para
descobrir isso! Quer signifique a hora da morte ou do julgamento. Para qual dos
santos te voltarás? Quem pode te ajudar em tal época?”
Essa
parábola também destaca a importância de vigiar.
Wesley
comenta a afirmação de Jesus: “Vigiai, portanto” – “Aquele que vigia não
tem apenas uma lâmpada acesa, mas também óleo em seu vaso. E mesmo quando ele
dorme, seu coração acorda. Ele está quieto; mas não seguro”.
Capítulo 25, Versículo 1
Comentários
de Wesley
As damas de honra na noite de
núpcias costumavam ir à casa onde a noiva estava, com lâmpadas acesas ou tochas
nas mãos, para esperar a vinda do noivo
Então
o reino dos céus - Ou seja, os candidatos a ele, serão como dez virgens - As damas
de honra na noite de núpcias costumavam ir à casa onde a noiva estava, com
lâmpadas acesas ou tochas nas mãos, para esperar a vinda do noivo. Quando ele
se aproximou, eles foram encontrá-lo com suas lâmpadas e conduzi-lo à noiva.
Versículo 3
Os insensatos tomaram as suas lâmpadas, e não
levaram azeite consigo.
Comentários
de Wesley
.Uma
lâmpada e óleo com ela, é a fé operando pelo amor
Os tolos não levaram óleo com eles - Não mais do que os manteve queimando apenas
por enquanto. Ninguém para suprir sua necessidade futura, para recrutar a
decadência de sua lâmpada. A lâmpada é a fé. Uma lâmpada e óleo com ela, é a fé
operando pelo amor.
Versículo 4
Mas os sábios levaram óleo em seus vasos com suas
lâmpadas.
Comentários
de Wesley
Até que sua fé se tornasse
perfeita
Os sábios levaram óleo em seus vasos - Amor em seus corações. E eles diariamente
buscavam um novo suprimento de força espiritual, até que sua fé se tornasse
perfeita.
Versículo 5
Enquanto o noivo se demorava, todos cochilaram e
dormiram.
Comentários
de Wesley
Os sábios desfrutando de uma
verdadeira paz, os tolos uma falsa paz
Enquanto o noivo demorava - Ou seja, antes de serem chamados para
atendê-lo, todos cochilaram e dormiram - Foram fáceis e tranquilos, os sábios
desfrutando de uma verdadeira paz, os tolos uma falsa paz.
Versículo 6
E à meia-noite ouviu-se um grito: Eis o noivo; saí
ao seu encontro.
Comentários
de Wesley
Em uma hora impensada
À meia-noite -
Em uma hora impensada.
Versículo 7
Então todas aquelas virgens se levantaram e
prepararam suas lâmpadas.
Comentários
de Wesley
Eles se
examinaram e se prepararam para encontrar seu Deus
Eles prepararam suas lâmpadas - Eles se examinaram
e se prepararam para encontrar seu Deus.
Versículo 8
E os tolos disseram aos sábios: Dá-nos do teu
azeite; porque as nossas lâmpadas se apagaram.
Comentários
de Wesley
Quer signifique a hora da morte
ou do julgamento
Dá-nos do teu óleo, pois as nossas lâmpadas se
apagaram - A nossa fé está morta.
Que momento para descobrir isso! Quer signifique a hora
da morte ou do julgamento. Para qual dos santos te voltarás? Quem pode te
ajudar em tal época?
Versículo 9
Mas o sábio respondeu, dizendo: Não é assim; para
que não haja o suficiente para nós e para vós, mas ide antes aos que vendem, e
comprai para vós.
Comentários
de Wesley
Como mostraram sua surpresa com
o estado daqueles pobres desgraçados
Mas os sábios responderam: Para que não nos baste e
a vós! — Começando a frase com
uma bela brusquidão; como mostraram sua surpresa com o
estado daqueles pobres desgraçados, que os receberam por tanto tempo, bem
como suas próprias almas.
Pois nenhum
homem tem mais do que santidade suficiente para si mesmo
Para que não haja o suficiente - É certo que não há; pois nenhum homem tem
mais do que santidade suficiente para si mesmo.
Ide antes aos que vendem - Sem dinheiro e sem preço: isto é, a Deus, a
Cristo.
O tempo
passou e não retorna mais
E compre -
Se puder. Oh, não! O tempo passou e não retorna mais!
Versículo 13
Vigiai, pois, porque não sabeis o dia nem a hora em
que há de vir o Filho do homem.
Comentários
de Wesley
Aquele que
vigia não tem apenas uma lâmpada acesa
Vigiai, portanto -
Aquele que vigia não tem apenas uma lâmpada acesa, mas também óleo em seu vaso.
E mesmo quando ele dorme, seu coração acorda. Ele está quieto; mas não seguro.[486]
===============================
[1] Visão geral criada por IA do google
[2]
https://www.oholyao-em-queimados-rj.com.br/estudos-escriturais/o-verdadeiro-significado-da-palavra-gra%C3%A7a/
[3]
https://www.letras.mus.br/elida-araujo/maravilhosa-graca/
[4]
https://www.letras.mus.br/paulo-cesar-baruk/sobre-a-graca/
[5]https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
[6] Idem.
[7] A TEOLOGIA DA GRAÇA EM PAULO: a
Suficiência do Sacrifício de Cristo para a Salvação. Ruberdan de Souza Lima.
https://faculdadecristadecuritiba.com.br/storage/2018/12/Numero8-Junho-2018-Art2.pdf
[8] Idem.
[9] BURTNER, Robert - CHILES, Robert.
Coletânea da Teologia de João Wesley. Junta Geral de Educação Cristã, Imprensa
Metodista, 1960, p. 207.
[10]NASMITH, Ben - https://medium.com/@BNasmith/john-wesley-on-the-love-of-god-shed-abroad-in-our-hearts-9b9c45cf66b3 - As Obras de John Wesley [vol. 2;
ed. AC Outler; Abingdon, 1985], 433.
[11] Idem.
[12]
Idem.
[13]
https://salcultural.com.br/wesleyano/index.php/2019/01/29/os-meios-da-graca-no-pensamento-de-john-wesley/
[14] KLAIBER, Walter – MARQUARDT, Manfred.
Viver a graça de Deus – Um compendio da teologia metodista. SP, Editeo –
Editora Cedro, 1999, p´.238.
[15] Op.cit, p.239.
[16] Idem.
[17] Op.cit., p.240.
[18]
Op.cit., p.241
[19]
Op.cit, p.243.
[20]https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
[21]
Idem.
[22]https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
[23] Idem.
[24] Idem.
[25] Idem.
[26]https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
[27] Idem.
[28] Idem.
[29] SMITH, J.Warren. “Estar
aberto ao Espírito de Deus: a teologia de Wesley sobre os meios da graça” -
https://wesleyancovenant.org/2018/05/17/being-open-to-the-spirit-of-god-wesleys-theology-of-the-means-of-grace/
[30]https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
[31]https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
[32] Geordan Hammond é diretor do Manchester Wesley Research Centre e palestrante senior em História da Igreja e Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido. https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[33] Geordan Hammond é diretor do
Manchester Wesley Research Centre e palestrante senior em História da Igreja e
Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido.
https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[34]
https://pt.wikipedia.org/wiki/Graça_preveniente
[35]https://www.resourceumc.org/en/content/a-wesleyan-understanding-of-grace
[36]
https://medium.com/valmir-nascimento/o-que-é-a-graça-preveniente-803ecb2a7b7f
[37]
https://medium.com/valmir-nascimento/o-que-é-a-graça-preveniente-803ecb2a7b7f
[38] Geordan Hammond é diretor do
Manchester Wesley Research Centre e palestrante senior em História da Igreja e
Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido.
https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[39] Idem.
[40] Geordan Hammond é diretor do
Manchester Wesley Research Centre e palestrante senior em História da Igreja e
Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido.
https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[41] Idem.
[42]
https://pt.wikipedia.org/wiki/Graça_preveniente
[43] Geordan Hammond é diretor do Manchester Wesley Research Centre e palestrante senior em História da Igreja e Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido. https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[44]
https://medium.com/valmir-nascimento/o-que-é-a-graça-preveniente-803ecb2a7b7f
[45]
https://pt.wikipedia.org/wiki/Graça_preveniente
[46]
https://pt.wikipedia.org/wiki/Graça_preveniente
[47]
https://www.studylight.org/commentaries/eng/wen/acts-9.html
[48]
https://www.studylight.org/commentaries/eng/wen/luke-19.html.
[49]
http://www.hymntime.com/tch/htm/u/n/c/l/unclean.htm
[50] http://www.hymntime.com/tch/htm/u/n/c/l/unclean.htm
[51]
https://hymnary.org/text/o_sun_of_righteousness_arise_with_healin
[52]
https://hymnary.org/text/o_sun_of_righteousness_arise_with_healin
[53] Visão geral criada por IA do Google
[54] Visão geral do IA do Google
[55] Visão geral do IA do Google
[57] Visão geral criada por IA do Google
[58] Visão geral criada por IA do Google
[59] Visão geral criada por IA do Google
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[66]
https://www.salvationist.org/extranet_main.nsf/vw_sublinks/8E93913570C2699B80256F16006D3C6F?openDocument
[67] WESLEY, João. Sermões. Imprensa
Metodista, SP, volume 1, 1994, p.37.
[68] As últimas gerações são chamadas de
Geração X, Geração Y, Geração Z, Geração Alpha, etc muito ligadas às redes
sociais. http://www.portaldomarketing.com.br/Artigos/Geracao_X_Geracao_Y_Geracao_Z.htm
[69]
WESLEY, John. Sermões de Wesley. Segundo volume, São Bernardo do Campo, SP, Imprensa Metodista, 1981,
p.388.
[70] Idem, p. 390.
[71] Idem, p. 392.
[72] WESLEY, João . Vol. I, p. 351.
[73] WESLEY, João. Vol. II, op. cit. p. 375.
[74] Visão geral criada por IA do Google
[75]
https://www.hopefaithprayer.com/salvationnew/the-new-birth-john-wesley/
[76] Kevin M. Watson é
professor no Candler School of Theology, Emory
University. https://kevinmwatson.com/2020/08/18/john-wesleys-sermon-the-marks-of-the-new-birth-a-brief-summary/
[77] Kevin M. Watson é
professor no Candler School of Theology, Emory
University. https://kevinmwatson.com/2020/08/18/john-wesleys-sermon-the-marks-of-the-new-birth-a-brief-summary/
[78] Kevin M. Watson é
professor no Candler School of Theology, Emory
University. https://kevinmwatson.com/2020/08/18/john-wesleys-sermon-the-marks-of-the-new-birth-a-brief-summary/
[79] WESLEY, João. Sermões de Wesley. 1 v.,
p.376.
[80] WESLEY, João. Sermões de Wesley. 1 v.,
p.376.
[81] Kevin M. Watson é
professor no Candler School of Theology, Emory University. https://kevinmwatson.com/2020/08/18/john-wesleys-sermon-the-marks-of-the-new-birth-a-brief-summary/
[82] Visão geral criada por IA do Google
[83]
https://www.studylight.org/NicodemusComentários/Eng/Wen/john-3.html.
[84] Visão geral criada por IA do Google
[85] Wesley, seu próprio historiador.
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seu próprio historiador. Cincinnati: Hitchcock e Walden. 1870
[86] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista,
1960. IV O Espírito Santo.
[87] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista,
1960. IV O Espírito Santo.
[88] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista,
1960. IV O Espírito Santo.
[89] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista,
1960. IV O Espírito Santo.
[90] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista,
1960. IV O Espírito Santo.
[91]A Revista de John Wesley, Editado por Percy Livingstone Parker, Chicagomoody Press,
1951, CHICAGO, MOODY PRESS. Op.cit.
[92]
Idem.
[93]A Revista de
John Wesley, Editado por Percy
Livingstone Parker, Chicagomoody Press, 1951, op.cit.
[94] Idem.
[95] Idem.
[98]https://www.jdwetherspoon.com/pub-histories/england/bristol/the-kingswood-colliers-kingswood
[99]
http://metodistavilaisabel.org.br/docs/Joao_Wesley_O_Evangelista.pdf
[100]
http://www.thepotteries.org/borough/010_wesley.htm
[101] Visão geral criada por IA do Google
[102] https://www.umc.org/en/content/ask-the-umc-what-is-meant-by-the-term-image-of-god. Este conteúdo foi produzido por Ask
The UMC, um ministério das Comunicações Metodistas Unidos.
[103] Para um melhor entendimento, leia todo
sermão em Sermões de Wesley, volume I, entre as páginas 350 e 362. WESLEY,
Sermões de Wesley. Tradutor Nicodemus Nunes. São Paulo: Imprensa metodista,
1953.
[104] Visão geral criada por IA do Google
[105] https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2661&t=feat -
Capela de Wesley e Missão
Leysian 49 City Road, Londres EC1Y 1AU – The Museum of Methodism & John
Wesley’s Housed=
[106] https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2661&t=feat -
Capela de Wesley e Missão
Leysian 49 City Road, Londres EC1Y 1AU – The Museum of Methodism & John
Wesley’s Housed=
[107] https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2661&t=feat -
Capela de Wesley e Missão
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Wesley’s Housed=
[108] Visão geral da IA do Google
[109] REILY, Duncan Alexander. Wesley e sua
Bíblia. São Paulo: Editeo, 1997, p.39.
[110] Visão geral da IA do Google
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[114] WESLEY, John. Explicação clara da
perfeição cristã. Imprensa Metodista, São Bernardo do Campo, SP, 1984, p.53.
[115] WESLEY, João. Explicação clara da perfeição
cristã, p.61.
[116] Idem., p.57.
[118]https://timothytennent.com/2018/09/04/my-2018-opening-convocation-address-a-spirit-filled-and-sanctified-community/;https://core.ac.uk/download/pdf/43167474.pdf; https://en.wikipedia.org/wiki/Methodism.
[119] Visão geral da IA do Google
[120]
https://finestofthewheat.org/plain_account_01/
[121]
Op.cit.
[122]
https://www.christianity.com/bible/commentary.php?com=wes&b=40&c=5
[123]
https://www.christianity.com/bible/commentary.php?com=wes&b=62&c=4
[124] Visão geral criado por IA do Google
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[126]
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[127]
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[128]
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[129]
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[130]
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[131]
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[132]
https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2699&t=feat
[133] Visão geral criado por IA do Google
[134] Visão geral da IA do Google
[135]
https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2699&t=feat
[136]
https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2699&t=feat
[137]
https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2699&t=feat
[138]
https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2699&t=feat
[139]
https://www.wesleysheritage.org.uk/exhibits/john-wesleys-sermons/sermon-sheet/?o=2699&t=feat
[140] Visão geral da IA do google
[142]
https://www.eismeaqui.com.br/sem-categoria/john-fletcher-1729-1785
[143]https://chamadoparanacoes.wordpress.com/2015/12/16/a-vida-de-john.
[144]
https://wikimili.com/en/John_William_Fletcher
[145] Visão geral criada por IA do Google
[146] Idem.
[147] No. XXVI, Londres, terça-feira, 7 de
agosto de 1770, Q. 28. A. 2. Minutos das Conferências Metodistas
1744-98 [Mason, 1862] 95).
[148]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[149] Visão geral da IA do Google
[150]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[151] Visão geral da IA do Google
[152] Visão geral criada por IA do Google
[153] Visão geral criada por IA do Google
[154] Visão geral criada por IA do Google
[155] Visão geral criada por IA do Google
[156] Visão geral criada por IA do Google
[157] Visão geral criada por IA do Google
[158] Visão geral criada por IA do Google
[159] Visão geral criada por IA do Google
[160]https://reformedjournal.com/
reformed-assessments-of-arminianism-praise-from-unexpected-quarters/
[161] SALVADOR.José Gonçalves. Arminianismo e
Metodismo, Ibidem, p.22.
[162] Ibidem, p.28.
[163] Ibidem.
[164] A Confissão de Westminister foi
redigida em 1643 pela Assembléia de Clérigos ao qual fora confiada a tarefa de
organizar o New Establishment (BETTENSON, Henry. Documentos da Igreja Cristã.
São Paulo: Imprensa Metodista, ASTE, 1967, p.278).
[165]BETTENSON, Henry. Documentos da Igreja
Cristã. São Paulo: Imprensa Metodista, ASTE, 1967, p. 278-9.
[166] Também chamado de Jacobus Arminius
(BETTENSON, Henry. Documentos da Igreja Cristã, Ibidem, p. 305).
[167] WALKER, Welliston. História da Igreja
Cristã. 2 v. São Paulo: ASTE, 1967, p.
15.
[168]
Ibidem, p.135.
[169]
Ibidem.
[170]
WALKER, Welliston. História
da Igreja Cristã. 2 v. São Paulo: ASTE
1967, p. 136.
[171] SALVADOR, José Gonçalves. Arminianismo e Metodismo. São
Paulo: Igreja Metodista do Brasil, [s.d], p. 51.
[172] Ibidem.
[173] Ibidem, p.63.
[174] Ibidem., p.61-2.
[175] Ibidem., p.62.
[176]
https://concursosnobrasil.com/escola/religiao/arminianismo.html
[177] Visão geral criada por IA do Google
[178] Visão geral criada por IA do Google
[179] Visão geral criada por IA do Google
[180] No. XXVI, Londres, terça-feira, 7 de
agosto de 1770, Q. 28. A. 2. Minutos das Conferências Metodistas
1744-98 [Mason, 1862] 95).
[181]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[184]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[185] BARBIEIRI, Sante Uberto.Estranha
Estirpe de Audazes, Cap. 7 – O Paladino da Divina Misericórdia.
https://arminianismo.wordpress.com/john-fletcher
[186]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[187]https://hls-dhs-dss.ch/de/articles/029084
[188] Visão geral criada por IA do Google
[189] Geordan Hammond é diretor do
Manchester Wesley Research Centre e palestrante senior em História da Igreja e
Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido.
https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[190] Visão geral criada por IA do Google
[191] Visão geral criada por IA do Google
[192] Visão geral criada por IA do Google
[193] Visão geral criada por IA do Google
[194]https://www.resourceumc.org/
en/content/a-wesleyan-understanding-of-grace
[195]
https://medium.com/valmir-nascimento/o-que-é-a-graça-preveniente-803ecb2a7b7f
[196] Geordan Hammond é diretor do Manchester Wesley Research Centre e palestrante senior em História da Igreja e Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido. https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[197] Geordan Hammond é diretor do
Manchester Wesley Research Centre e palestrante senior em História da Igreja e
Estudos Wesleyanos no Nazarene Theological College em Manchester, Reino Unido.
https://holinesstoday.org/ pt-br/destaque-news/joao-wesley-sobre-graca-preveniente
[199]George
Whitefield - Ministérios Pão Diário (paodiario.org).
https://paodiario.org/autores-classicos/george-whitefield/
[200]
https://christianhistoryinstitute.org/magazine/article/wesley-vs-whitefield
[201]
https://quod.lib.umich.edu/e/evans/N03787.0001.001/1:4?rgn=div1;view=fulltext
[202]
https://www.visionofbritain.org.uk/travellers/J_Wesley/4
[203]
https://www.visionofbritain.org.uk/travellers/J_Wesley/4
[204] Idem.
[205] Idem.
[206]
https://en.wikipedia.org/wiki/George_Whitefield
[207] HEITZENHATER, Richard P., Wesley e o
Povo Chamado Metodista, Editeo-Pastoral Bennett, 1996, p.107.
[208] Ibidem, p.214.
[209] Idem, p.120.
[210] Eis um resumo do que Wesley pensava
sobre a predestinação: Se existe a eleição, toda a pregação seria vã; ela tende
a destruir diretamente a santidade; tende a destruir o nosso zelo pelas boas
obras; subverte toda a revelação cristã; faz a revelação contradizer-se; é uma
doutrina cheia de blasfêmia, pois coloca Jesus como um hipócrita, um enganador
do povo, etc (BURTNER, Robert W.; CHILES, Robert E. Coletânea da teologia de
João Wesley. Ibidem, p. 53-4)
[211] HEITZENHATER, Richard P.Ibidem, p.107.
[212] Doutrina que afirma que “Uma vez salvo,
sempre salvo”.
[213]
www.imarc.cc/esecurity/perseverance.html
[214] Idem.
[215] Segundo D.M.Lloyd-Jones, Os temas das
pregações de Whitefield eram: O pecado original, A regeneração, o Espírito
Santo, a justificação pela fé, etc. (JONES, D. M. Lloyd. Os puritanos. Ibidem,
p.130-1).
[216] HEITZENHATER, Richard P.Ibidem,
p.120-1.
[217] Ibidem, p.120.
[218] Ibidem
[219] HEITZENHATER, Richard P., Ibidem, p.
241.
[220] Visão geral criada por IA do Google
[221] Idem.
[222]
https://quod.lib.umich.edu/e/evans/N22587.0001.001/1:18?rgn=div1;view=fulltext
[223] Idem.
[224]
https://quod.lib.umich.edu/e/evans/N22587.0001.001/1:18?rgn=div1;view=fulltext
[225] Idem.
[226]
https://quod.lib.umich.edu/e/evans/N22587.0001.001/1:18?rgn=div1;view=fulltext
[227] Idem.
[228] A REVISTA de John Wesley. Editado
por PERCY LIVINGSTONE PARKER, CHICAGO, MOODY PRESS, 1951
[229] A REVISTA de John Wesley. Editado
por PERCY LIVINGSTONE PARKER, CHICAGO, MOODY PRESS, 1951
[230] A REVISTA de John Wesley. Editado
por PERCY LIVINGSTONE PARKER, CHICAGO, MOODY PRESS, 1951
[231] A REVISTA de John Wesley. Editado
por PERCY LIVINGSTONE PARKER, CHICAGO, MOODY PRESS, 1951
[232] A
Revista de John Wesley, com uma introdução por Hugh Price Hughes, m.a., editado
por Percy Livingstone Parker, chicagomoody press, 1951.
[235]
https://www.visionofbritain.org.uk/travellers/J_Wesley/11
[236]
https://www.facebook.com/wesleyinireland/
[239] Wesley, seu próprio historiador.
https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley,
seu próprio historiador. Cincinnati: Hitchcock e Walden. 1870.
[240] Wesley, seu próprio historiador.
https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley,
seu próprio historiador. Cincinnati: Hitchcock e Walden. 1870.
[241] A Revista de John Wesley, com uma introdução por Hugh Price Hughes,
m.a., editado por Percy Livingstone Parker, chicagomoody press, 1951.
[242]
https://marcosandreclubdateologia.blogspot.com//2018/11/estudo-biblico-quem-foram-os-pais-da.html
[243] https://www.repositoriocristao.com/conteúdo/estudos/pais-da-igreja
[244] Cânones da Igreja Metodista, São Paulo, Imprensa Metodista, 1971, p. 19.
[245] BURTNER, R. - Chiles, R. Coletânea da Teologia de
João Wesley, S. P., Jugec - 1960. p. 43 e 44.
[246] BURTNER, R. - Chiles, R. op. cit. p. 91
[247]
https://www.repositoriocristao.com/conteúdo/estudos/pais-da-igreja
[248]
https://www.repositoriocristao.com/conteúdo/estudos/pais-da-igreja
[249]
https://estiloadoracao.com/pais-da-igreja/#google_vignette
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[252]
https://www.repositoriocristao.com/conteúdo/estudos/pais-da-igreja
[253]https://pt.wikipedia.org/
wiki/Trindade_(cristianismo)
[254]
https://www.repositoriocristao.com/conteúdo/estudos/pais-da-igreja
[255]https://marceloberti.wordpress.com/2010/05/21/doutrina-da-trindade-antes-de-niceia/
[256]https://marceloberti.wordpress.com/2010/05/21/doutrina-da-trindade-antes-de-niceia/
[257]https://www.reddit.com/
r/Reformed/comments/67vdcy/early_church_fathers_and_the_trinity/?tl=pt-br&rdt=63428
[258]https://marceloberti.wordpress.com/2010/05/21/doutrina-da-trindade-antes-de-niceia/
[259]https://www.reddit.com/
r/Reformed/comments/67vdcy/early_church_fathers_and_the_trinity/?tl=pt-br&rdt=63428
[260]https://www.reddit.com/
r/Reformed/comments/67vdcy/early_church_fathers_and_the_trinity/?tl=pt-br&rdt=63428
[261]
https://www.studylight.org/commentaries/eng/wen/genesis-1.html
[262]
https://www.studylight.org/ comentários/en/wen/matthew-3.html.
[263]
https://www.studylight.org/ comentários/en/wen/matthew-28.html.
[264]
https://www.studylight.org/comentários/eng/wen/john-14.html.
[265]
https://www.studylight.org/comentários/eng/wen/2-corinthians-13.html.
[266]
https://www.studylight.org/comentários/eng/wen/2-corinthians-13.html.
[267]https://www.studylight.org/commentaries/eng/wen/2-corinthians-1.html
[268]https://www.studylight.org/commentaries/eng/wen/1-peter-1.html
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[276] BURTNER, Robert; CHILES, Robert. Coletânea da Teologia de João Wesley.
Junta Geral de Educação Cristã, Imprensa Metodista, 1965p. 88.
[277]
https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1773&context=asburyjournal
[278] Idem.
[279] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/
[280] STAPLES, Rob L. John
Wesley’s doctrine of the hole Spirit.
https://iliff.instructure.com/courses/1439137/files/.../download?.
[281] BURTNER, Robert; CHILES, Robert. Coletânea da Teologia de João Wesley,
p. 91-92
[282] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/
[283] BURTNER, Robert; CHILES, Robert. Coletânea da Teologia de João Wesley,
p. 86-87.
[284] REILY, Duncan Alexander. “João Wesley e o Espírito Santo” em
História, Metodismo, Libertações, Ibidem, p. 18.
[286] Visão geral criada por IA do Google
[287] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley’s
view spiritual gifts (Wesley e Carisma: Análise da visão de João Wesley sobre
dons espirituais). Dojcin Zivadinovic, Ph.D. Candidato à História da
Igreja (Andrews University), p.70.
[288] Ibid, p.58. In Wesley,
“The More Excellent Way,” (1787) in Works of the Rev. John Wesley, 12 vols. (London: Wesleyan Conference Office, 1872), 7:27 [hereafter referred to
as WRJW]. See
Wesley’s early longings for Fruits of the Holy Spirit in his diary entry of
August 12, 1738 in WRJW 1:120ff; January 4, 1739 in WRJW 1:170-72. See also the
entire sermon 4, “Scriptural Christianity,” August 24, 1747, in WRJW 5:37-52.
[289] E. H. Sugden,'The Standard
Sermons of John Wesley', Vol. I . https://www.cai.org/bible-studies/scriptural-christianity-john-wesley.
[290] Notas Explicativas , p. 625 (1 Corintios 12:31). Observe
seu comentário sobre cura, p. 623. Veja também o Sermão,
"O caminho mais excelente", Works (Jackson),
7:27; Notas Explicativas , p. 713 (em Eph. 4: 8-11). http://www.swartzentrover.com/cotor/e-books/freemeth/flame/tdf04.html.
[291].JR, Robert G. Tutlle. João Wesley e os dons do Espírito Santo.
Professor de evangelismo na Escola Missões Mundiais E. Stanley Jones e Evangelismo no Asbury Theological Seminary em Wilmore, Kentucky, EUA.. https://ucmpage.org/articles/rtuttle1.html; ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley’s
view spiritual gifts (Wesley e Carisma: Análise da visão de João Wesley sobre
dons espirituais). Dojcin Zivadinovic, Ph.D. Candidato à História da
Igreja (Andrews University), p.58.
[292] E. H. Sugden. The Standard
Sermons of John Wesley' por Vol. I '. https://www.cai.org/bible-studies/scriptural-christianity-john-wesley.cf. http://enrichmentjournal.ag.org/201103/201103_000_holy_sp.cfm
[293] Visão geral criada por IA do Google
[294] Idem, p. 58.
[295] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley’s
view spiritual gifts (Wesley e Carisma: Análise da visão de João Wesley sobre
dons espirituais), op. cit., p. 64.
[296] Jamin Bradley citando The Works of John
Wesley, Volume 19: Journal and Diaries II (1738-1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/
[297]John Wesley's Notes on the
Bible.
http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII.
[298] ZIVADINOVIC, Dojcin.
Wesley and Charisma: An Analysis of John Wesley’s view spiritual gifts (Wesley
e Carisma: Análise da visão de João Wesley sobre dons espirituais), op. cit.,
p. 64.
[299] ZIVADINOVIC, Dojcin.
Wesley and Charisma: An Analysis of John Wesley’s view spiritual gifts (Wesley
e Carisma: Análise da visão de João Wesley sobre dons espirituais), op. cit.,
p. 63.
[300] Jamin Bradley citando The Works of John
Wesley, Volume 19: Journal and Diaries II (1738-1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/
[301] JR, Robert G. Tuttle. João Wesley e os dons do Espírito Santo. Op.cit.,p.58.
[302] Jamin Bradley citando The Works of John
Wesley, Volume 19: Journal and Diaries II (1738-1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/
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[304] https://pt.wikipedia.org/wiki/Cessacionismo
[305] http://www.alaskandreams.net/ekklesia/Wesley%20Quotes.htm
[306] Andrew Williams. Publicado por Duke Lancaster. John Wesley e o
sobrenatural. http://www.vineyardjackson.org/blog/wesley.
[307] WESLEY, João. Trechos do diário de João Wesley, ibidem, p.115.
[308] Ibidem, p.37-8.
[309] Ibidem, p.84.
[310] Ibidem, p.156.
[311] LILIÈVRE, Mateo. João Wesley – Sua vida e obra. São Paulo: Editora
Vida, 1997p.217.p.217.
[312] LILIÈVRE, Mateo. João Wesley – Sua vida e obra. São Paulo: Editora
Vida, 1997p.217p.218.
[313] FISCHER, Harold A. Avivamentos que avivam. Ibidem, p.102.
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https://www.studylight.org/commentaries/eng/wen/1-corinthians-12.html
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[319] Visão geral criada por IA do Google
[320] Visão geral criada por IA do Google
[323] https://www.ministrymatters.com/all/entry/5525/wesley-a-lsquoman-of-one-bookrsquo-and-a-thousand
[324] https://www.ministrymatters.com/all/entry/5525/wesley-a-lsquoman-of-one-bookrsquo-and-a-thousand
[326] Idem.
[327]
https://mundoeducacao.uol.com.br/historiageral/biblia.htm
[328]
https://www.slideshare.net/deuzilenefrancisco/coletanea-da-teologiadejoaowesley-79740825
[329]http://irmaos.net/biblia04_04.html
[330]
http://www.cacp.org.br/a-bíblia-e-john-wesley/
[331]
https://www.slideshare.net/deuzilenefrancisco/coletanea-da-teologiadejoaowesley-79740825
[332] https://
irmaos.org/assim-diz-senhor
[333]
https://juttadolle.com/pt/quantas-vezes-e-039-diz-o-senhor-039-repetido-na-biblia/
[334]
https://library.garrett.edu/collections/special-collections/rare-bible-digital-exhibit/post
[335] Visão
geral criada por IA do Google
[336]
https://www.slideshare.net/deuzilenefrancisco/coletanea-da-teologiadejoaowesley-79740825
[337]
https://pt.scribd.com/document/314478455/Coletanea-Da-Teologia-de-Joao-Wesley
[341]
http://www.craigladams.com/archivefiles/john-wesley-on-the-bible.html
[342]
https://faithalone.org/blog/john-wesley-on-how-to-read-the-bible/
[343] http://wesley.nnu.edu/john-wesleyjohn-wesleys-notes-on-the-bible/notes-on-the-gospel-according-to-st-luke/#Chapter+XV
[344] http://wesley.nnu.edu/john-wesleyjohn-wesleys-notes-on-the-bible/notes-on-the-gospel-according-to-st-luke/#Chapter+XV
[345]
https://bibliotecadopregador.com.br/passagens-paralelas-biblia/
[347]
https://www.bartleby.com/209/750.html
[351] Idem.
[352]
http://thomasjayoord.com/index.php/blog/archives/john-wesleys-view-scripture
[355]
http://thomasjayoord.com/index.php/blog/archives/john_wesley_and_the_bible
[356]
http://www.craigladams.com/arquivo/files/john-wesley-on-the-bible.html
[357] https://divinity.duke.edu/sites/
divinity.duke.edu/files/documents/faculty-maddox/JW_A_Man_of_One_Book.pdf
[358] https://divinity.duke.edu/sites/
divinity.duke.edu/files/documents/faculty-maddox/JW_A_Man_of_One_Book.pdf
[359]
https://www.ministrymatters.com/all/ entrada/5525/Wesley- a...Um-de-Um-
livro-e- a...Mil
[362]
https://bibletruthpublishers.com/homo-unius-libri-man-of-one-book/echoes-of-grace-1975/la104705
[363] https://www.ministrymatters.com/all/entry/5525/wesley-a-lsquoman-of-one-bookrsquo-and-a-thousand
[364] https://www.ministrymatters.com/all/entry/5525/wesley-a-lsquoman-of-one-bookrsquo-and-a-thousand
[365]https://frases.tube/455231_ponha-fogo-no-seu-sermao-ou-ponha-seu-sermao-no-fogo
[366] WESLEY,
João. Trechos do diário de João Wesley, ibidem, p.115.
[369] Idem.
[370]https://www.umnews.org/en/news/wesley-pilgrimage-oxford-history-inspires-today
[371]https://kevinmwatson.com/2020/05/12/john-wesleys-sermon-scriptural-christianity-a-brief-summary/
[372]
http://metodistavilaisabel.org.br/docs/Joao_Wesley_O_Evangelista.pdf
[373]https://www.christianitytoday.com/history/issues/issue-2/john-wesley-did-you-know.html
[374]
https://www.blogger.com/u/0/blog/post/edit/2777667065980939692/2521436257207685717
[375]
http://johnandellenduncan.com/jw_grave.htm
[376]
http://metodistavilaisabel.org.br/docs/Joao_Wesley_O_Evangelista.pdf
[377]http://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/an-introduction/
[378]
https://www.tomokaumc.org/sermons/1-john-wesleys-journey-of-faith/
[379]
http://metodistavilaisabel.org.br/docs/Joao_Wesley_O_Evangelista.pdf
[380] https://www.ministrymatters.com/all/entry/5525/wesley-a-lsquoman-of-one-bookrsquo-and-a-thousand
[381]https://en.wikipedia.org/wiki/Twenty-five_Articles
[382]https://en.wikipedia.org/wiki/Twenty-five_Articles
[383]https://en.wikipedia.org/wiki/Twenty-five_Articles
[384] Visão
geral criada por IA do Google
[385] Visão geral criada por IA do Google
[386] Visão geral criada por IA do Google
[387] Visão geral criada por IA do Google
[388] Visão geral criada por IA do Google
[389] Visão geral criada por IA do Google
[390] Visão geral criada por IA do Google
[391] Visão geral criada por IA do Google
[392] Visão geral criada por IA do Google
[393] Visão geral criada por IA do Google
[394] Visão geral criada por IA do Google
[395] WESLEY, J. - Sermões de Wesley.
Imprensa Metodista, v.2, 1954, p. 352.
[396] WESLEY, J. - Sermões de Wesley, SP, Imp. Met., 1954, p. 111, v. 1.
[397] Visão geral criada por IA do Google
[398] Visão geral criada por IA do Google
[399] Visão geral criada por IA do Google
[400] WESLEY, João. Trechos do Diário de João
Wesley. São Paulo: Imprensa Metodista, 1965.
[401] Visão geral criada por IA do Google
[402] Visão geral criada por IA do Google
[403]
https://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-epistle-to-the-romans/#c5572
[404] Visão geral criada por IA do Google
[405] Visão geral criada por IA do Google
[406]https://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-the-book-of-ezekiel/#Chapter+XXXVI
[407] BURTNER R. R. CHILES, R. - Coletânea da
Teologia de João Wesley, SP, JUGEC, 1960, p. 273.
[408] Visão geral criada por IA do Google
[409]
wesleyan-baptism-sacramental-and-evangelical-firebrand-big-readwesleyan-baptism-sacramental-and-evangelical-firebrand-big-read
[410] BURTNER R. R. CHILES, R. - Coletânea da
Teologia de João Wesley, SP, JUGEC, 1960, p. 274.
[411]
wesleyan-baptism-sacramental-and-evangelical-firebrand-big-readwesleyan-baptism-sacramental-and-evangelical-firebrand-big-read
[412] BURTNER R. R. CHILES, R. - Coletânea da
Teologia de João Wesley, SP, JUGEC, 1960, p. 270.
[413]
wesleyan-baptism-sacramental-and-evangelical-firebrand-big-readwesleyan-baptism-sacramental-and-evangelical-firebrand-big-read
[414] BURTNER R. R. CHILES, R. - Coletânea da
Teologia de João Wesley, SP, JUGEC, 1960. p. 275.
[415]
wesleyan-baptism-sacramental-and-evangelical-firebrand-big-readwesleyan-baptism-sacramental-and-evangelical-firebrand-big-read
[416]
WESLEY, J. - Sermões de Wesley, SP, Imp. Met., 1954, p. 111, v. 1.
20.BURTNER
R. R. CHILES, R. - Coletânea da Teologia de João Wesley, SP, JUGEC, 1960, p.
275.
[417] BURTNER R. R. CHILES, R. - Coletânea da
Teologia de João Wesley, SP, JUGEC, 1960. p. 275
[418] BURTNER R. R. CHILES, R. - Coletânea da
Teologia de João Wesley, SP, JUGEC, 1960. p. 275
[419] Visão geral criada por IA do Google
[420]
https://firebrandmag.com/articles/a-wesleyan-view-of-baptism
[421] Visão geral criada por IA do Google
[422] COLETÂNIA DA TEOLOGIA DE JOÃO WESLEY
Compilação de Robert W. Burtner e Robert E. Chiles. 2ª edição: 1995. Editor:
Filipe P. de Mesquita. Setor de Publicações da Pastoral Bennett Instituto
Metodista Bennett, p.101.
[423] Idem.
[424] Wesley, seu próprio historiador.
Wesley, seu próprio historiador.
https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley,
seu próprio historiador. Cincinnati: Hitchcock e Walden. 1870
[425] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista, 1960
[426] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista, 1960
[427] Idem.
[428] Idem.
[429] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista, 1960
[430] Idem.
[431] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista, 1960
[432] Idem.
[433]
https://dmbi.online/index.php?do=app.entry&id=137
[434] Visão geral criada por IA do Google
[435]
wesleyan-baptism-sacramental-and-evangelical-firebrand-big-readwesleyan-baptism-sacramental-and-evangelical-firebrand-big-read
[436]
wesleyan-baptism-sacramental-and-evangelical-firebrand-big-readwesleyan-baptism-sacramental-and-evangelical-firebrand-big-read
[437] Idem
[438] Idem.
[439]
https://www.churchfathers.org/infant-baptism
[440] Visão geral criada por IA do Google
[441] Visão geral criada por IA do Google
[442] Visão geral criada por IA do Google
[443]
https://www.estudantedefilosofia.com.br/filosofos/origenes.php
[444] Visão geral criada por IA do Google
[445] https://pt.wikipedia.org/wiki/Orígenes
[446]
https://www.churchfathers.org/infant-baptism
[447] Visão geral criada por IA do Google
[448] https://servantofchrist.tripod.com/ofsuchisthekingdom/id18.html;
https://northamanglican.com/infant-baptism-a-treatise-in-defense-of-infant-baptism-written-in-the-scholastic-style-part-i/
[449]
https://www.churchfathers.org/infant-baptism
[450] Visão geral criada por IA do Google
[451] Visão geral criada por IA do Google
[452]
https://escolakids.uol.com.br/historia/revoltas-anabatistas.htm
[453] Visão geral criada por IA do Google
[454]
https://brasilescola.uol.com.br/historiag/martin-luther-king.htm
[455]
https://www.nps.gov/malu/planyourvisit/ebenezer_baptist_church.htm
[456] BURTNER, Robert W.; CHILES, Robert E.
Coletânea da Teologia de João Wesley. JGEC. São Paulo: Imprensa Metodista,
1960,.p.210.
[457] Este artigo 4º afirma: “O Espírito
Santo, que procede do Pai e do Filho, é da mesma substância, majestade e glória
com o Pai e com Filho, verdadeiro e eterno Deus” (CÂNONES da Igreja Metodista,
Ibidem, p.34).
[458]https://www.allsaintsjakarta.org/anglican-belief
[459]
https://en.wikipedia.org/wiki/Thirty-nine_Articles
[460]
https://en.wikipedia.org/wiki/Thirty-nine_Articles
[461]https://en.wikipedia.org/wiki/Twenty-five_Articles
[462]
WALKER, Welliston, Ibidem, p.83.
[463]
Ibidem.
[464] Ibidem, p. 84.
[465]https://en.wikipedia.org/wiki/Twenty-five_Articles
[466]https://en.wikipedia.org/wiki/Twenty-five_Articles
[467]https://en.wikipedia.org/wiki/Twenty-five_Articles
[468]
https://www.britannica.com/topic/Twenty-five-Articles-of-Religion
[469]https://en.wikipedia.org/wiki/Twenty-five_Articles
[470] Este artigo 4º afirma: “O Espírito
Santo, que procede do Pai e do Filho, é da mesma substância, majestade e glória
com o Pai e com Filho, verdadeiro e eterno Deus” (CÂNONES da Igreja Metodista,
Ibidem, p.34).
[471] Este artigo 4º afirma: “O Espírito
Santo, que procede do Pai e do Filho, é da mesma substância, majestade e glória
com o Pai e com Filho, verdadeiro e eterno Deus” (CÂNONES da Igreja Metodista,
Ibidem, p.34).
[472] Este artigo diz : “O pecado original
não está em imitar Adão, como erradamente dizem os Pelagianos, mas é a
corrupção da natureza de todo descendente de Adão, pela qual o homem está muito
longe da retidão original e é de sua própria natureza inclinado ao mal e isto
continuamente” (CÂNONES da Igreja Metodista, Ibidem, p.36). “Pelágio era um
monge inglês, possivelmente, de
origem irlandesa. Em 400 veio a Roma e ficou chocado com o baixo nível da
península itálica. Achando que havia necessidade de um esforço moral mais
acentuado, chocou-se com a oração de Santo Agostinho: ‘Concede-me, Senhor, o
que tu exiges, e manda o que for de teu agrado. ’Sua doutrina, parece não Ter
provocado distúrbios antes de sua ida `a África após o saque de Roma”
(BETTENSON, Henry. Documentos da Igreja Cristã, ibidem, p.87).Ele acredita que
o homem podia permanecer sem pecado. Com isso, ele dizia glorificar a Deus “já
que reconhecemos que dEle nos vem esta dádiva e este poder” (BETTENSON, Henry,
Ibidem, p.88).
[473] Obras de superrogação significa: “As
obras voluntárias que não se achem compreendidas nos mandamentos de Deus, as
quais se chamam de obras de superrogação, não se podem ensinar sem arrogância e
impiedade; pois, por elas, declaram os homens que não só rendem a Deus tudo
quanto lhe é devido, mas também de sua
parte fazem ainda mais do que devem, embora Cristo claramente diga: ´Quando
tiverdes feito tudo o que se vos manda, dizeis: Somos servos inúteis” (CÂNONES
da Igreja Metodista. Ibidem, p.37).
[474] Este 14º artigo afirma: “A doutrina
romana do purgatório, das indulgências, veneração e adoração, tanto de imagens
de relíquias, bem como a invocação dos santos, é uma invenção fútil, sem base
em nenhum testemunho das Escrituras e até repugnantes à Palavra de Deus (CÂNONES da Igreja Metodista. São Paulo:
Associação Religiosa Imprensa da Fé, 1998, p. 38)
[475] CÂNONES da Igreja Metodista. Ibidem,
p.33-43.
[476]
https://www.imarc.cc/br/br2/wesley25ar1.html
[478] Visão geral criada por IA do Google
[479]
Visão geral criada por IA do Google
[480]
https://www.studylight.org/commentaries/eng/wen/luke-21.html
[481] Visão geral criada por IA do Google
[482] Visão geral criada por IA do Google
[483] Visão geral criada por IA do Google
[484] Visão geral criada por IA do Google
[485]
https://www.studylight.org/commentaries/eng/wen/matthew-24.html
[486]
https://www.studylight.org/commentaries/eng/wen/matthew-25.html
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