I am no longer my own but thine Put me to what thou wilt rank me with whom thou wilt Put me to doing put me to suffering Let me be employed by thee or laid aside for thee exalted for thee or brought low for thee ID: 727829
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Slide1
Covenant PrayerFrom John Wesley's Covenant Service , 1780
I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt. Put me to doing, put me to suffering.
Let me be employed by thee or laid aside for thee, exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things
to thy pleasure and disposal.
And now, O glorious and blessed God,
Father, Son, and Holy Spirit,
thou art mine, and I am thine. So be it.
And the covenant which I have made on earth,
let it be ratified in heaven. Amen.Slide2
What Is Theology?
Theos
(God) +
Logia
(talk)
Talk about God
Talk to God
Talk from God
Why does theology matter?
False dichotomy: speculative vs. practical
Both speculative AND practical
Lex orandi, lex credendi
(the law of prayer, the law of faith)Slide3
Faith in Jesus for our salvationWho is Jesus?
Is he God or a human being?
Do we believe one God?
What about the Holy Spirit?
What is Faith?
How do I know?
Does it grow? Does growth matter for our salvation?
What is salvation?
Going into the heaven?
What is the heaven?
How is it different from the Kingdom of God?
How is the Church and our society related to the Kingdom of God?Slide4
Avoiding anti-intellectualism (including biblicism)
Supremacy of Gospel
Paul: Phil 3.8, Col 2.8
Tertullian: “What has Athens to do with Jerusalem? What concord is there between the Academy and the Church?”
A modern version: “What has Berlin to do with Jerusalem?”
Wesley: “A man of one book (
homo
unius
libri
)” (?)
BUT…
Avoiding intellectualismSlide5
Being faithfulSeeking holiness“Practical” theology
Not a sense of modern theology
The practice of the church
Sacra
doctrina
Wesley’s way of doing theology
Sermons (like Book of Homily)
Liturgy (like Book of Common Prayer)
Theology in hymnsSlide6
Early conferencesThe London Conference (June 25-29, 1744)The purpose of “conference”: conversation
What to teach? (doctrine)
How to teach? (discipline)
What to do? (practice)Slide7
Faithful to tradition, but sensitive to the contemporary concernsThe Doctrinal Standards of The United Methodist Church
“Our Theological Task”,
BOD, ¶
105
Critical/Constructive; individual/communal; contextual/incarnational; practical
Sources and Criteria
Scripture
Tradition
Experience
Reason
Ecumenical Commitment (Wesley’s “Catholic Spirit”)Slide8
Enthusiasm
Edmund Gibson,
Observations upon the Conduct and
Behaviour
of a Certain Sect Usually Distinguished by the Name of Methodists (1744)
George
Lavington
(bishop of Exeter),
Enthusiasm of Methodists and Papists
Compar’d
(1749)
James Clark,
Montanus
Redivivus
: or,
Montanism
revived, in the Principles and Discipline of the. Methodists
(1760)Slide9
The Sleeping Congregation
(1736)
William HogarthSlide10
Credulity, Superstition, and Fanaticism
(1761)
William Hogarth
“Believe not every Spirit, but try the Spirits whether they are of God: because many false Prophets are gone out into the World.”Slide11
Wesley’s definitions in
Complete English Dictionary (1777)
“enthusiasm”: “religious madness, fancied inspiration.”
“enthusiast”: “a religious madman, one that fancies himself inspired.”
The label, “Enthusiast”:
Against it: a false claim to divine inspiration
Accepting it: Vigorous faith
“The very thing which Mr.
Stinstra
calls fanaticism is no other than heart-religion: in other words, ‘righteousness, and peace, and joy in the Holy Ghost.’ These must be
felt
, or they have no being. All, therefore, who condemn inward feelings in the gross, leave no place either for joy, peace, or love in religion; and consequently reduce it to a dry dead carcass.” (
Journal
, Aug. 12, 1771.
Works,
22:287)Slide12
Wesley’s careful approach: testing the spirits
Wesley himself was not an enthusiast but had sympathy with enthusiasm (in a good sense; not fanaticism)
But the distinction between fanaticism and vigorous faith is not always clear.
Criteria of Discernment
No extra-biblical claims of visionaries
Is a natural explanation possible?
A reliable witness?
Spiritual fruits?
Not to judge quickly
George Bell’s case
A former soldier; joined the Methodist movement in 1750s
Claimed to experience Christian perfection and to have knowledge about the end of the world (predicted to happen Feb. 28, 1763)
Charles denounced Bell promptly; John’s slow response
John’s tolerance turned out to be a costly mistakeSlide13
A snapshot: January, 1739
January 1: love-feast in Fetter Lane. “About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from that awe and amazement at the presence of his majesty, we broke out with one voice, ‘We praise thee, O God; we acknowledge thee to be the Lord.”
January 17: “I was with two persons who I doubt are properly
enthusiasts
. For, first, they think to attain the end without the means, which is
enthusiasm
, properly so called. Again, they think themselves inspired by God, and are not. But false, imaginary inspiration is
enthusiasm.
That theirs is only imaginary inspiration appears hence: it contradicts the law and the testimony.”Slide14
January 28: “I went (having been long importuned thereto) about five in the evening, with four or five of my friends, to a house where was one of those commonly called ‘French Prophets’ [Mary
Plewit
]. […] She asked why we came. I said, “To try the spirits, whether they be of God.’ Presently after she leaned back in her chair and seemed to have strong workings in her breast, with deep sightings intermixed. Her head, and hands, and by turns every part of her body, seemed also to be in a kind of a convulsive motion. This continued about ten minutes till […] she began to speak […], “Father, thy will, thy will be done. Thus
saith
the Lord, If of any of you that is a father, a child ask bread, will he give him a stone? […] Ask bread of me, […], and I will give you bread. By this judge of what ye shall now hear.” She spoke much (all as in the person of God, and mostly in Scripture words) of the fulfilling of the prophecies, the coming of Christ now at hand, and the spreading of the gospel over all the earth. Then she exhorted us not to be in haste in judging her spirit to be or not to be of God, but to wait upon God, and he would teach us, if we conferred not with flesh and blood. She added, with many enforcements, that we must watch and pray, and take up our cross, and ‘be still before God.” Two or three of our company were much affected and believed she spoke by the Spirit of God. But this was in no wise clear to me. The motion might be either hysterical or artificial. And the same words any person of a good understanding and well versed in the Scriptures might have spoken. But I let the matter alone, knowing this, that ‘if it be not of God, it will come to
nought
.’”Slide15
the Witness of the Spirit
Samuel Wesley said to John: “The inward witness, son, the inward witness, … that is the proof, the strongest proof, of Christianity.” (
Works,
26:289)
Wesley’s strength
allowing room for enthusiasm; but moderating it with discipline.
Tendencies of individualism in “awakening”; strong communal accountability.
Immediate nature of the witness of the Spirit (not in a human control); but the means of grace are viewed as common channels through which the Spirit works (many people experiencing “the witness of the Spirit” after spending substantial time in class meetings).
The direct witness and the indirect witness
Degrees of assuranceSlide16
Wesleyan Emphases on the Holy SpiritMethodism’s later influence on PentecostalismSlide17
Sermon “Catholic Spirit”
2 Kings 10:15: “Is
thine
heart right, as my heart is with they heart? […] If it be, give me
thine
hand.”
humanum
est
errare
et
nescire
No “speculative latitudinarianism”
No “practical latitudinarianism”Slide18
Struggles with Calvinists
Predestination
Synod of Dort (1618-19)
Trial of Jacob Arminius
TULIP
T
otal Depravity
U
nconditional Election
L
imited Atonement
I
rresistible Grace
P
erseverance of the Saints
Wesley’s
Arminianism
and Whitefield’s CalvinismSlide19
Wesley’s Arguments
“single” predestination is not possible
logically, “double”: elect and reprobate
“Election”
(Wesley’s “Predestination Calmly Considered”)
1. “a divine appointment of some particular men to do some particular work in the world”: personal, absolute, unconditional; no necessary connection to eternal happiness
2. “a divine appointment of some [people] to eternal happiness”: conditional
3. No denial of “election”; Rejection of “unconditional election,” which “necessarily implies unconditional reprobation”
Antinomianism
‘If I am ordained to life, I shall live; if to death, I shall die. So I need not trouble myself about it.’
Justice of God
“The sovereignty of God is then never to brought to supersede his justice.” (§31, “Predestination Calmly Considered”)
God is love.
Human responsibility
Sanctification (growth in faith)
Backsliding
Scope of graceSlide20
What are at stake for George Whitefield?God’s sovereignty
Salvation by faith
Points of agreements
Need for grace
Salvation by faithSlide21
Pastoral Issues
Assurance
Signs of the Spirit’s Presence
Uncertainty in Calvinism
Edwards’s
A Treatise Concerning Religious Affections
Backsliding
The importance of spiritual disciplineSlide22
Praying for salvation? 1 Timothy 2:1-6“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; […] For this is good and acceptable in the sight of God our
Saviour
; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.” (KJV)
That we pray for all men. Do you ask, "Why are not more converted?" We do not pray enough. Is acceptable in the sight of God our
Saviour
- Who has actually saved us that believe, and
willeth
all men to be saved. It is strange that any whom he has actually saved should doubt the universality of his grace
! (Wesley,
NT Notes, 1 Tim 2:3)Slide23
The Scriptural Way of SalvationBy Faith in Christ: more than an intellectual consent
“it is not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart.” (Sermon, “Salvation by Faith”, §I.4)
Not simply going to heaven. It is a present thing (Sermon: “Scripture Way of Salvation”, I.1)
A deliverance from guilt; a deliverance from the power of sin
“a present deliverance from sin, a restoration of the soul to its primitive health, its original purity; a recovery of the divine nature. […] This implies all holy and heavenly tempers, and by consequence all holiness of conversation” (
Farther Appeal
, Pt. I, §3)Slide24
Justification (pardon); sanctification begins
“born again”; “born from above”
Both a “real” change and a “relative” change occur
“relative” change: a new relationship between God and a forgiven sinner
“real” change: the change in the heart and will of the justified sinner (regeneration; new birth)
By the faith in Christ only
The only condition
“Repentance and fruits” necessary for justification
But not necessary in the
same sense,
nor
in the same degree,
with faith
Only “remotely” necessary (cf. faith: “immediately and directly” necessary)
Sanctification
Sin: only suspended, not destroyed
A need of a gradual work of sanctification. (not denying the possibility of instantaneous sanctification though; but wary of such claims)
By faith
repentance (which is consequent upon justification); the practice of good works (works of piety; works of mercy)
Continually “watch and pray”
Entire Sanctification (Christian perfection)Slide25
Summary
Justification: pardons of the guilt of (past) sins by the merits of Christ
Faith: an assurance awakened by God’s witness
Grace:
prevenient, convincing, justifying, sanctifying grace
Not different
kinds
of grace
The
same
grace of God working in different stages
Sanctification: Breaking the power of cancelled sin
New birth
growth in grace Christian perfection
Therapeutic model
Lutheran:
simul
iustus
et
peccator
Judicial modelSlide26
Contemporary Ecumenical Dialogues on the Doctrine of Justification
Joint Declaration on the Doctrine of Justification
Between the Roman Catholic Church and the Lutheran World Federation (1999)
Sharing a “common understanding of our justification by God’s grace through faith in Christ”
Methodist Response
A adoption of the JDDJ at the World Methodist Council (Seoul
, Korea; 2006)Slide27
Early Methodism in Early Evangelicalism & Church Renewal Movements
Common questions: How to keep vitality?
Protestant Churches
sola fide
(only faith)
Lack of discipline
How do I know I have faith?
Roman Catholic: the church; sacraments; monasticism
Protestants: consciousness; the heart; para-church (works)
Methodism in the context of trans-Atlantic pietistic movements
Continental Europe: (German, Lutheran) Pietism (17th c- )
Great Awakening in North America: Puritan Piety
Voluntary societies
ecclesiola
in
ecclesia
(small churches in the church)Slide28
Where was John Wesley located in this larger picture?The Church of EnglandPuritans; English Moravians
The industrial revolution
Early Evangelicalism
The same concern: the heart; the renewal of the church
Different theological paradigms; different socio-political, ecclesial contextsSlide29
Quietist Controversy
Philip Henry
Molther
From Germany to Fetter Lane Society (1739)
Stillness
Psa. 46:10: “Be still, and know that I am God. I am exalted among the nations, I am exalted in the earth.”
English Moravians: “outward observances” are superfluous, or even harmful, in spiritual life.
Wesley’s “
high-church
evangelicalism”
1. an emphasis on “assurance”
2. an emphasis on the “means of grace”; especially sacraments
A rare combination of two values which were often seen as incompatible.
(cf. “rational enthusiast”; faith and work)Slide30
“Means of Grace”“outward signs, words, or actions ordained of God, and appointed for this end—to be the
ordinary
channels whereby he might convey to men preventing, justifying, or sanctifying grace.”Slide31
Disposition of the heart
The means of grace shape one’s affections and tempers
Human faculties: understanding, will, and liberty
Wesley’s view on will and affection: affection as not passive fleeting feelings, but one’s dispositions
Shaping and nurturing “holy tempers” through the means of grace
Holy Tempers: “habitual” disposition
Holy works (actions) flow from holy tempers.
People get to have more “freedom” to do right things (freedom made possible by disciplined practice)
Irony in this understanding of “freedom”: the more your tempers are shaped, the more you are inclined to act in a certain way
Liberty: a will (affection) is not totally deterministic.
Good works
Human parts
“God works, therefore you can work”: Because God works in you, you are now able to work out your own salvation.
“God works, therefore you must work” (Sermon, “On Working Out Our Own Salvation)
The meanings of “works” in the epistles of Paul and James
Paul: works that precede faith; James: works that spring from faith (The London Conference ,1744)Slide32
Tendencies of individualism in Pietistic movements“Christianity is essentially a social religion, and […] to turn it into a solitary religion is indeed to destroy it.” (“Sermon on the Mount, IV” § I.1)
Not denying the benefit of solitude: “We have need daily to retire from the world, at least morning and evening to converse with God, to commune more freely with our Father which is in secret.”Slide33
Communal Nature of Wesleyan Spiritual Growth
The gospel of Christ knows of no religion, but social; no holiness but social holiness.” (HSP (1739), Preface, §§4-5)
Class meetings
Open to all, even seekers
Mixed gender, ages, marital status, etc.
Roles of the class leader
Bands
Accountability for emerging leaders
Five to ten persons
Separated by gender, marital status
No single leader: mutual accountability
Penitent Bands: for those who left but wanted to return
Select Society: for spiritual exemplars
United Society
Covenant renewal service
Watch-night service
Love feastSlide34
Importance of Lay Leadership
Wesley’s vision of spiritual growth
Lord’s Supper
Worship
Corporate prayers, sermon, hymns
Small Group Meetings
Love Feasts
Works of Mercy
Medical dispensary
Poor house (widows)
Micro-loan programs (lending stock)
General Rules
Do no harm, do good, and attend upon all the ordinances of God
Goal: Growing towards Christian perfectionSlide35
Sermon 92, “On Zeal”
Holy Tempers: longsuffering, gentleness, meekness, fidelity, temperance, etc. (having the mind of Christ)Slide36
“Why has Christianity done so little good, even among us? Among the Methodists?” (1789, Sermon 122)Getting richer: an unintended consequence of the life of diligence and frugality
JW’s advice: “give all you can.”
gain all you can; save all you can; give all you can (Sermon 50, “The Use of Money) Slide37
Christian Perfection
What is Christian Perfection?
“The loving God with all our heart, mind, soul, and strength. This implies no wrong temper, none contrary to love, remains in the soul; and that all the thoughts, words, and actions are governed by pure love.” (
Thoughts on Christian Perfection
)
A renewal of one’s character
God “breaks the power of cancelled sin” (
HSP
1740, 120-123,
st.
10)
Both real and relative change
“By salvation I mean, […] a present deliverance from sin, a restoration of the soul to its primitive health, its original purity; a recovery of the divine nature […] This implies all holy and heavenly tempers, and by consequence all holiness of conversation.” (
Farther Appeal
, Pt. I, §3)Slide38
Perfection as goal
“Perfected Perfection” or “Perfecting Perfection”
Not static; in movement (growth in spirit)
More like “maturity”
What Perfection is NOT:
NOT perfect in knowledge
NOT free from ignorance or error
NOT wholly free from temptation
Sin: “a willful transgression of a known law.”
The reasons for Wesley’s insistence on this doctrine
Prayers in scripture
God’s commandment: “Be ye perfect as your Father which is in heaven is perfect.”
evidence of possibility?Slide39
1767: “Brief Thoughts on Christian Perfection”
SOME thoughts occurred to my mind this morning concerning Christian perfection, and the manner and time of receiving it, which I believe may be useful to set down.
1. By perfection I mean the humble, gentle, patient love of God, and our
neighbour
, ruling our tempers, words, and actions. I do not include an impossibility of falling from it, either in part or in whole. Therefore, I retract several expressions in our Hymns, which partly express, partly imply, such an impossibility. And I do not contend for the term sinless, though I do not object against it.
2. As to the manner. I believe this perfection is always wrought in the soul by a simple act of faith; consequently, in an instant. But I believe a gradual work, both preceding and following that instant.
3. As to the time. I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before. I believe it is usually many years after justification; but that it may be within five years or five months after it, I know no conclusive argument to the contrary. If it must be many years after justification, I would be glad to know how many.
Pretium
quotus
arroget
annus
?
And how many days or months, or even years, can any one allow to be between perfection and death? How far from justification must it be; and how near to death?
LONDON, Jan. 27, 1767.Slide40
Historic Examination for Admission into Full ConnectionQuestions
2. Are you going on to perfection?
3. Do you expect to be made perfect in love in this life?
4. Are you earnestly striving after it?