The, Wesley The Process Theologian, And Matched With Notes On John Wesley Essay

Contemporay theology is a study of the men, movements, institutions, and trends found in the current theological world. P.15

Moreover, Calvinism was highly ascetic. Whereas, Catholicism and Lutheranism maintained that believers could essentially “work” for God’s forgiveness through faith, good works, etc., Calvinism stressed “systematic self-control necessary, in every moment” (Weber [1905] 2011: p. 127) and the “intensification of good works into a system” (Weber [1905] 2011: p. 129). These qualities suggested to Weber that Calvinism was the epitome of rationalism (Weber [1905] 2011: p. 130). In the context of religion, rationalization refers to the process of systematically organizing one’s life according to a methodical approach, with an intense orientation towards discipline, and the absence of “magic” or mystical elements (i.e., sacraments that can save the “damned”) (Kalberg 2011a: p. 422). This characteristic is what distinguishes Lutheranism from Calvinism. As opposed to Lutheranism, Weber ([1905] 2011) argues that “Calvinism forced [a] methodical organization of life upon the believer” (p. 135). This is due to the fact that salvation could always be won back in Lutheranism through penance. In contrast, Calvinism offered no means to acquire salvation, only hints or signs which were based on “uninterrupted self-control” and the “planned regulation of one’s own life” (Weber [1905] 2011: p. 136). Lutheranism was also characterized by less asceticism due to its teaching that salvation could be acquired. Therefore, Weber ([1905] 2011) also maintains that “Lutheranism lacks the psychological

In John Wesley's sermon on the, "Image of God" was saying that man was created by God in His likeness. He put Himself into man as He would allow. He made us lords over all things of the Earth. (Gen 1:26) In some ways, He made us not just lords over the earth, but over ourselves, over our choices and actions. When man disobeyed God, he became separated from God and died. He was no longer the visible image of God. The things that were true, now seemed false. Sickness and negative emotions started to reside in man. He placed his own wants before God. "He said in the garden, "Not Your will, but mine." Now man has fallen in disgrace and death is chasing him. Even though man had fallen away from God. God chose a way for man, to be restored, but man will have to humble himself and acknowledge his sinful condition. We need to renew our minds, because we may be restored to a relationship with God, but we are still affected and infected by our sinful flesh and lustful minds.

In John Wesley’s early years at Oxford he wrote the sermon “The Almost Christian,” that distinguish differences between the “almost Christian,” which he refers as the “high-minded hypocrite” in comparison to the “altogether Christian,” stating that he doubts there are many (The Almost Christian, p. 61). He implies being almost a Christian: 1) one must display simple heathen honesty; 2) have a form of godliness which is prescribed in the gospel of Christ, the “outside of a real Christian;” and 3) procure sincerity, the real inward principle of religion in which one’s actions come” (The Almost Christian, p. 62-64). Dissimilarly, for Wesley the “altogether Christian,” is one that strives for a faith that glorifies God by loving Him and their

Often times we are at a loss for words when it comes to talking about the person of the Holy Spirit. Beth Felker Jones in her work entitled “God the Spirit” serves as an introduction to the study of the Holy Spirit in a distinctly Wesleyan and Ecumenical Perspective. Jones is working against the notion that the doctrine of the Holy Spirit is often the most neglected of all Christian teachings (1). She recognizes her experience within the Wesleyan tradition as one that shapes her pneumatology and this book. She asserts that one of Wesleyan Christianity’s special gifts is it’s “leaning against any tendency to neglect the Spirit” (4). Even with this framework she aims to place the Wesleyan perspective in a larger ecumenical milieu that shows the continuity of a Wesleyan pneumatology with the Tradition of the Church. Overall, her approach is very accessible, as she assumes very little and writes in such a way that allows her to cover large dogmatic topics clearly and concisely. By merit of simply being an introduction only style book, there is the risk of glossing over topics and not providing enough in depth discussion to fully understand and comprehend the doctrine discussed. A reader should feel confident that Jones has indeed provided us with a solid introduction to Wesleyan pneumatology that has the ability to bear fruit and initiate growth in the life of the believer.

The Crucible of Life, by Timothy Crutcher, is a book that explains: the interrelationship of theological method and religious epistemology, the function of experience as an authority, the specific epistemological grounds, and the usefulness today of John Wesley’s theological method (17). The book begins by explaining an important distinction in Wesley’s usage of the word experience in comparison to our contemporary common use of the word. That is, Wesley uses the word experience to describe an outward, active process rather than a subjective and passive interpretation (23). Furthermore, it is noted that Wesley should not be assumed to be a Lockean philosopher due to his variety of philosophical roots (25).

“God authorized and commanded me to commission you: Go out and train everyone you meet, far and near, in this way of life, marking them by baptism in the threefold name: Father, Son and Holy Spirit “- Matthew 28:18-20 (The Message)

Wesley believed that sanctification was a process that could be received as an instantaneous experience after conversion, or later on in life. No matter when sanctification was achieved, the moment someone received sanctification was the “climax” of their Christian life. He believed that the “second blessing purified the believer from his inward sin and enabled him to secure perfect love of God and of his fellowmen.” Followers of Wesley had trouble balancing the “crisis and process views” of Wesley, and the crisis view began to take “precedence over the process view.” Soon, sanctification was no longer viewed as the goal of a Christian life, but the beginning of a Christian life.

A. This chapter talks about the idea of Providence in the divine way. Also, he lists the different thoughts and theories of Providence through time as the church has continued. He contrasts Premodern Providence, and how the idea of how we as a people have been losing Providence in our world because of our time, technology, and societal individuality. - 58 words

When Wesley talked about development in holiness, and the fundamental goal of being entire sanctification, he was fixed that sanctification and justification is by faith. In his preaching, “The Scripture Way of Salvation”, Wesley expounded the faith by which Christians are perfected is because God is able, he promised in Scripture, he is willing, and he really does it 1) God has foretold this in Scripture. 2) What God promises, God is able to do. 3) God is capable and willing to manage it right away. 4) God actually answers this. Wesley concluded the sermon by exhorting his audience “expect it by faith, expect it as you are, and expect it now!”

John Wesley wrote in his Sermon 16 that the means of grace are understood as “outward signs, words, or actions ordained by God… to be the ordinary channels whereby (God) might convey to men preventing, justifying, or sanctifying grace.” Means are what happen outside of oneself and the grace is what does the work inside of ourselves or another way to say this is to say the ways we receive and experience grace. When we speak of the sacraments we refer to them as outward signs of an inward and spiritual grace. The means of grace in the sacraments, means are the bread and cup of communion and the water of the baptism and the liturgy spoken. These act in an outward and physical way, but the real work is that of the invisible grace we receive.

Chapter four describes the theistic alternatives for naturalism. Bush mainly discusses the Process theology and Open Theism. These views are clearly in disagreement with the traditional position held by Christians. Process theology, that presents God as the source of fundamental structures of reality (55), hangs on a lot of scientific arguments and looks like a “mystical science” (58) more than a theistic worldview. The author poses that Open Theism, which affirms that God is fallible, is contradictory.

John Wesley’s discourse, “The Means of Grace,” expresses the expedient of grace as, “outward signs, language, or actions ordained of God, and appointed for this end— to be the ordinary channels whereby he might impart to men preventing, justifying, or sanctifying grace.” Acknowledging his need and proceeding in his evangelization, Wesley could obtain the grace he needed to have both the potency and placidity that was eluding from his religion. God utilized his perpetuated participation in the ministry of Scripture to proclaim faith in Christ into Wesley’s philosophy.

Cobb was the most influential theologian in process theology and defender of process theology. He denied Whitehead’s idea of God’s dipolar nature and instead believed God as a unity and a living person. Cobb argued against most of the ideas meant by God in traditional theology and described God as “responsive love”. Moreover, he pointed out that other religious traditions may have valid writings.

Introduction: Process Theology is based on the process thought that affirms process being elementary to its nature. Process theology, with respect to the topic of the doctrine of God is relative to Process Theism. The core theme of the character of God is embedded in the statement “God’s power in the world is necessarily persuasive, not coercive.”