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Journal articles on the topic 'Wesley, John, Perfection Sanctification'

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Published: 4 June 2021

Last updated: 1 February 2022

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Hempton, David. "Methodism in Irish Society, 1770–1830." Transactions of the Royal Historical Society 36 (December 1986): 117–43. http://dx.doi.org/10.2307/3679062.

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JOHN WALKER, sometime fellow of Trinity College Dublin and arch-critic of everyone's religious opinions but his own, wrote his Expostulatory Address to the Methodists in Ireland during one of the most remarkable outbreaks of rural revivalism in Irish history. Walker, who inevitably founded the Walkerites, not only condemned Methodist acquisitiveness, but also drew up a list of its Arminian sins after the style of the eighteenth-century Calvinistic polemicists. He alleged that Methodists were idolatrous in their veneration of Wesley, hypocritical in their class-meeting confessions, irrational in their pursuit of religious experience, arrogant in their supposed claims of Christian perfection and heretical in their interpretation of the doctrines of justification and sanctification. The chief importance of Walker's pamphlet was the reply it provoked from Alexander Knox, Lord Castlereagh's private secretary. As an admirer of Wesley's transparent piety and of the beneficial influence of Methodism on the labouring classes, Knox wrote a sensitive and sympathetic riposte.

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Vogt, Peter. "‘No inherent perfection in this life’: Count Zinzendorf‘s theological opposition to John Wesleys concept of sanctification." Bulletin of the John Rylands Library 85, no. 2-3 (June 2003): 297–307. http://dx.doi.org/10.7227/bjrl.85.2-3.19.

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Byeunggoo Moon. "A Commentary on the Biblical Foundations of Perfect Sanctification in John Wesley’s “A Plain Account of Christian Perfection.”." Theology and Mission ll, no. 52 (May 2018): 121–50. http://dx.doi.org/10.35271/cticen.2018..52.121.

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Cho, Kwon Soo. "A Comparative Study of Sanctification between John Calvin and John Wesley." ACTS Theological Journal 43 (December 30, 2017): 127–62. http://dx.doi.org/10.19114/atj.34.4.

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Butler, Geoffrey. "Wesley, Fletcher, and the Baptism of the Holy Spirit." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 181–99. http://dx.doi.org/10.1163/17455251-bja10004.

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Abstract Long regarded as a spiritual grandfather of sorts for the Pentecostal movement, John Wesley has been credited by some as paving the way for their doctrinal distinctive of Spirit baptism through his teaching on entire sanctification. Yet, Wesley’s language surrounding Spirit baptism and the meaning of Pentecost differs significantly from that of classical Pentecostalism, calling into question whether a direct line can be drawn from Wesley himself to this Pentecostal distinctive. This article makes the case that their doctrine of Spirit baptism owes much more to the theology of Wesley’s intended successor John Fletcher and the Holiness movement that followed than Wesley’s doctrine of entire sanctification, and that one may find in Fletcher’s theology the seeds that would culminate in this Pentecostal doctrine easier than one could in Wesley’s theology.

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English, John C. "The Path to Perfection in Pseudo-Macarius and John Wesley." Pacifica: Australasian Theological Studies 11, no. 1 (February 1998): 54–62. http://dx.doi.org/10.1177/1030570x9801100103.

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John Wesley read Macarius' Homilies no later than 30 July 1736. He probably read them in a German translation provided by one of his pietist friends. Wesley was deeply impressed. He tried to give Macarius' ideas a wider circulation by publishing portions of his Homilies in the Christian Library. In 1736, however, Macarius helped Wesley to clarify his attitude toward “mysticism” and reinforced some of his cherished ideas regarding Christian perfection.

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Wellings, Martin. "Commerce and Culture: Benjamin Gregory’s Sidelights on Wesleyan Sanctity in the Later Nineteenth Century." Studies in Church History 47 (2011): 334–45. http://dx.doi.org/10.1017/s0424208400001066.

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In September 1790, some six months before his death, John Wesley was pleased to observe in a letter to Robert Carr Brackenbury that an unnamed Methodist, Brother D., ‘has more light with regard to full sanctification’. ‘This doctrine,’ Wesley continued, ‘is the grand depositum which God has lodged with the people called Methodists; and for the sake of propagating this chiefly He appeared to have raised us up.’

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Noble, Thomas A. "John Wesley as a theologian:." Evangelical Quarterly 82, no. 3 (April 30, 2010): 238–57. http://dx.doi.org/10.1163/27725472-08203004.

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The twentieth century saw a revival of interest in John Wesley as a theologian, but whereas the standard treatments of his theology have arranged his thought in the customary shape of Systematic Theologies, this article takes the shape of Wesley’s theology from the way he arranged and prioritized his doctrines pastorally in his Standard Sermons. This demonstrates that he began with the evangelical doctrine of the Reformation on Justification and the Atonement (focusing on Christ), understood regeneration and assurance in relation to the Holy Spirit, and saw the sovereign grace of God the Father as extending to ‘all his works’. The underlying structure is Trinitarian. His much misunderstood doctrine of ‘perfection’ was inherited from the Fathers and was his most creative contribution to Evangelical theology, but needs further development and clarification.

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Shrier, Paul, and Cahleen Shrier. "Wesley's Sanctification Narrative: A Tool for Understanding the Holy Spirit's Work in a More Physical Soul." Pneuma 31, no. 2 (2009): 225–41. http://dx.doi.org/10.1163/027209609x12470371387804.

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AbstractRapid advances in neuroscience during the past fifteen years require Christians to rethink traditional understandings of the human soul, sin, salvation, and sanctification. John Wesley's understanding of means of grace and his theology of the Holy Spirit provide tools to integrate our understanding of the soul and sanctification with current neuroscience. First, a new, more physical, Christian understanding of the soul is suggested. Then Wesley's theology of sanctification through acts of mercy is explained and related to current concepts of empathy. The relationship between empathy and sanctification, as understood by Wesley, is then compared with new neurological findings about human mirror neuron systems that are prerequisite for empathizing with others. The final section suggests a new sanctification narrative based on the interactions of the Holy Spirit, mirror neuron systems, and empathy, and then makes recommendations for Christian actions based on the correlation of brain function and operations of the Holy Spirit.

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Ford, Coleman M. "‘A Pure Dwelling Place for the Holy Spirit’: John Wesley’s Reception of the Homilies of Macarius." Expository Times 130, no. 4 (July 9, 2018): 157–66. http://dx.doi.org/10.1177/0014524618787342.

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The focus of this essay is on how, and to what extent, John Wesley’s doctrine of Christian perfection was influenced by his readings of the late fourth-century monastic preacher, Macarius Symeon. In this essay, I argue that Wesley focuses too narrowly upon Macarius’s language of Christian perfection to the neglect of his broader theological reflection. In doing so, Wesley sets out to paint upon a doctrinal canvas using fourth-century paint, yet neglects some of the necessary hues and tones. Wesley’s doctrine of Christian perfection evolved throughout his life, though his reliance upon Macarius is well noted in his writings. The difference, however, between the 18th-century revival preacher and the fourth century Egyptian monk is a greater recognition of earthly struggle and sin in this present life. While Macarius uses perfection language, his notion of the Christian life provided a much more grounded reality of sin and fallen human nature, contrary to Wesley’s rendering with his doctrinal formulation.

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Bebbington, David. "The Spirituality of the Wesleyan Methodists of Brunswick Chapel, Leeds, in the Victorian Era." Bulletin of the John Rylands Library 97, no. 1 (March 1, 2021): 129–43. http://dx.doi.org/10.7227/bjrl.97.1.9.

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The spirituality of Brunswick Chapel, Leeds, in the Victorian era illustrates the legacy of John Wesley when Wesleyan Methodism was a power in the land. The priorities were conversion, turning to Christ in repentance and faith, the Bible as the source of divine instruction, the cross as the way in which salvation was achieved and activism as the proper human response. These features were prominent in the whole of the broader Evangelical movement which Wesley inaugurated. There was concern with death, and especially last words, in providing evidence of the assurance on which Wesley insisted and which was cultivated in the class meetings he began. Prayer, Charles Wesley’s hymns and sermons loomed large. Men and women had their own channels for the expression of piety, but some avenues, especially in Sunday school teaching, were open to either sex. Some still professed Wesley’s sublime doctrine of entire sanctification. Towards the end of the period there were signs that the tradition was decaying, with the spirituality becoming shallower, but for the bulk of the period the tradition was flourishing.

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Oh, Sung Wook. "Reconsideration of the Doctrine of Sanctification in the Theology of John Wesley from the Perspective of the Church Renewal." Theology and Mission ll, no. 56 (September 2019): 181–217. http://dx.doi.org/10.35271/cticen.2019..56.181.

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Gregersen, Niels Henrik. "Guds frie nåde, troens frie gensvar: Frelsens betingelser hos N. F. S. Grundtvig og John Wesley." Grundtvig-Studier 55, no. 1 (January 1, 2004): 103–33. http://dx.doi.org/10.7146/grs.v55i1.16458.

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Guds frie nåde, troens frie gensvar: Frelsens betingelser hos N. F. S. Grundtvig og John Wesley[Free Divine Grace andfree Response o f Faith: Conditionalist Motives in N. F. S. Grundtvig and John Wesley]By Niels Henrik GregersenThe essay aims to point out common theological grounds between John Wesley (1703-1791) and N. F. S. Grundtvig (1783-1872). It is argued, first, that Wesley and Grundtvig share the same problem of how to reformulate the Reformation insight in God’s unconditional justification in a context of modernity, in which human freedom is seen as essential also in spiritual matters. It is furthermore argued that Wesley and Grundtvig concur in criticizing the Augustinian-Reformed doctrine of double predestination. Both argue that grace is for all humankind, but grace is not an irresistible force that captivates the human mind. Grace, rather, is a divine self-offering that stimulates the sinner to give a positive response to God’s free offer. Due to his Arminian allegiance, Wesley was an outspoken conditionalist, who explicitly criticized Augustine, Luther, and Calvin. Grundtvig’s critique of Augustine and Luther, by contrast, was mostly of a more indirect nature and couched in his independent use of the Augustinian motifs of grace. The most important difference between Wesley and Grundtvig, however, is that whereas Wesley develops an expanded notion of prevenient grace, Grundtvig expands the traditional notion of creation and imago dei. According to Grundtvig’s doctrine of baptism (central to his so-called Church View), the invitation by Christ to become baptized puts the requirement on the old human being (who is not yet baptized by the Holy Spirit) that he or she must renounce the Devil and embrace the truth of God. Grundtvig’s rich doctrine of imago dei and divine providence can thus be seen as a functional equivalent to Wesley’s doctrine of prevenient grace. Grundtvig, however, never shared Wesley’s view of the possibility of a Christian perfection. Instead, Grundtvig developed a theory of the possibility of a post-mortal conversion (cf. 1 Pet 3). This eschatological vision has the same universal scope as Wesley’s doctrine of prevenient grace, but involves a temporal relaxation as compared with Wesley’s evangelicalism.The common ground between Grundtvig and Wesley casts a new light on the very structure of Grundtvig’s theology. Grundtvig’s “Church View” should not be understood as a precursor to 20th century dialectical theology. Divine action, according to Grundtvig, is certainly primary to human activity, but it is not unilateral. The baptismal covenant between God and the human person involves an “agreement”, or contract, between two parties, God and humanity. God offers His divine grace, but human beings should themselves accept grace in order to be part of salvation. This important motif is reflected in Grundtvig’s doctrinal writings, especially in his doctrine of baptism; however, conditionalist motifs can also be found in his hymns and sermons.

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Dickie, James. "Book Review: STRANGELY WARMING ... Nicholas Peter Harvey, Death's Gift: Chapters on Resurrection and Bereavement (London: Epworth Press, 2007. £7.99. pp. 159. ISBN 978—0—7162— 0628—6). J. Neville Ward, Five for Sorrow, Ten for Joy (London: Epworth Press, 2007. £7.99. pp. 152. ISBN 978—0—7162—0629—3). John Wesley, A Plain Account of Christian Perfection (London: Epworth Press, 2007. £7.99. pp. 116. ISBN 978—0—7162—0630—9)." Expository Times 119, no. 12 (September 2008): 615–16. http://dx.doi.org/10.1177/00145246081190121203.

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Forster, Dion Angus. "On the 250th Anniversary of A Plain Account of Christian Perfection: A Historical Review of Wesleyan Theological Hybridity and its Implications for Contemporary Discourses on Christian Humanism." Studia Historiae Ecclesiasticae 44, no. 1 (April 26, 2018). http://dx.doi.org/10.25159/2412-4265/3147.

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In recent decades, there has been a resurgence of interest in discourses of secular and Christian humanism. This interest engages the question of what it means to be truly human, and what the implications of true humanity are for individuals and society. The genesis of theological and secular humanisms stems from the Eastern Orthodox doctrine of theosis—God in Christ becomes human so that human persons may become more truly like the God whose image and likeness they bear. John Wesley was deeply influenced by Eastern Orthodox theologians. Without grasping this hermeneutic position, one cannot understand either the content or intent of John Wesley’s theology adequately. This paper expounds this aspect of Wesley’s theology by means of a historical theological exploration of the influences of Eastern Orthodoxy in Wesleyan soteriology. It is argued that when Wesley’s theology is understood as a hybrid of Eastern and Western theological influences and approaches, Christian perfection in the ordo salutis (order of salvation) supersedes the traditional Protestant emphasis on justification. In particular, this approach holds promise for making a unique and valuable contribution to contemporary discourses around Christian humanism.

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