Wesley's Doctrine of Sanctification
Sanctification according to the modern day dictionary means to grow in divine grace because of Christian commitment after baptism or conversion (Merriam-Webster, n.d.). However, Wesley gave it the following definition of sanctification in a practical way. He believed that true Christian maturity was primarily evidenced by "'a faith that works by divine love in the crucible of everyday life" (Sullivan, 2012).
This paper was prepared through research of sermons and texts with regards to one great theologian by the name of John Wesley on his distinctive’s of sanctification and the “new creation”. Wesley held to a different view on the renewal of the image of God through the new creation.
The new creation is a cosmic overall dimension of the renewal in God’s image per the Methodist view, however Wesley being more focused on the renewal of a person led him to write research and write about his distinguishing characteristics of the steps to sanctification. The theme to Wesley’s soteriology was that of the renewing of the image. The renewing of the face of the earth begins with the renewing of humans who inhabit it, which links redemption to salvation, understood by Wesley to be the renewing of the heart and the change to how one lives.
The difference between the Wesleyans and the Protestants is how Wesley’s instance of the renewal in the image of God involves the actual transformation of a person into a new creature, with which Wesley describes as “relative” change in the believer as an actual renewal of the image.
Wesley describes human beings as receiving the love of God and then reflecting that love on all living creatures. In ______ sermon Wesley shared his understanding of the image of Go...
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...be instantaneous or progressive, but it must begin with Justification, this order actually eventually brings you to salvation. Wesley’s actual order of salvation begins with the “new birth” going on to justification, then on to sanctification and finally glorification “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn of many breathren”. ~ Romans 8:29-30 (NKJ).
References
Jakes, T.D., (1998). Holy Bible: Woman Thou Art Loose. Thomas Nelson Publishers. Nashville, Tenn.
Scaer, D., (1985) Sanctification in Lutheran Theology. Retrieved from
http://webzoom.freewebs.com/pastormattrichard/scaersanctificationinlutherantheology.pdf
Sullivan, M., (2012) Five Views on Sanctification: An In- Depth Analysis. Retrieved from
http://www.xenos.org/ministries/crossroads/OnlineJournal/issue1/fiveview.htm
Wesleyans and Fundamentalist may have different views on different subject matter reguarding the doctrine and the theology because of their presupsitions. Although this book makes comparasionsleyans to between Wesleyans and Fundamentalists , the Authors of this book makes a clear message that although we may have differnt views on scripture tere is no way to be sure which one is correct however, "we recognize that Wesleyans and their sisters and brothers who are fundamentalists share a love for Jesus Christ and his inaugurated kingdom." (8) Meaning that we the readers should not discriminate between the two views because untimently they both love Jesus and it is for the glory of God.
John Wesley read Isaac Watts at Oxford and was familiar with his writings and theology Further, there can be no doubt that Wesley greatly respected Watts as a theologian. In a 1765 journal entry Wesley wrote of his positive relationship with the Dissenters, although, "... many of them did, however, differ from me both in opinions and modes of worship. I have the privilege to mention Dr. Doddridge, Dr. Watts, and Mr. Wardrobe." (1) Wesley thought so highly of some of Watts' theology that he included forty-four pages of Watts' text on original sin, The Ruin and Recovery of Human Nature, in his own volume titled, On Original Sin. (2) That Watts and John Wesley had a relationship of mutual respect, and that Wesley recognized Watts' preeminent reputation
With this in mind, the objective of this essay is to focus on the main ideas of each theologian, and discuss how each theologian’s ideas are compensatory to the other. This is important because even though each theologian’s writings were inspired by the harsh realities of the societies, and also by the effect each writer experienced in their moment in history, their critiques specifically of Christian institutions remain a consistent amongst all three writings. Furthermore, not only are their critiques consistent, but their goals for providing new frameworks for the future of the Church and Christian discipleship are consistent as well.
According to Ted A. Campbell, "Prevenient grace is the appropriate heading under which Methodists have described all the ways in which God works with human beings before they believe in Christ." This is grace that comes before "faith in Christ."
Holiness is “the presence or character of God reflected especially in the quality of human beings’ moral and spiritual lives, while “sanctification”: is the process by which human being are made holy” (p. 79, Campbell and Burns). Wesley believed that there is an inward and outward holiness. Inward holiness is when the individual seek to reflect God’s love in their live. Outward holiness is reflection of God’s love as witness to other people. Holiness is the normal state of being that a person is trying to return to. Sanctification is the process in which a person seeks to obtain holiness. Holiness is a deep intense personal relationship with God’s love.
Christianity is clearly a living religious tradition through both the significant person in Roncalli, and the practice of baptism. The continuing effects of the impacts of Pope John XXIII in his encyclicals and himself catalysing Vatican 2 and ‘aggiornamento’ create the sense that Christianity is a living religious tradition. The sacred practice of baptism allows adherents to make physical their faith, including the belief in the trinity, and allows candidates to become one with God through the renewal of life, abolishing original sin. It is evident that both aspects of the Christian faith have lead to Christianity being considered a living religious tradition.
Finney, Charles Grandison. Lectures on Revivals of Religion. New York: Christian Classics Ethereal Library, 2009. Accessed April 21, 2014. http://www.ccel.org/ccel/finney/revivals.toc.html.
The conversion experience deals with a transformation from an ‘old life’ to a ‘new’ one. This produces a change of conduct in the converts, who now consciously try not to return to their ‘old life’ represented by their pre-conversion years (Adeboye, 2003 ; 2004).
"EXPLORING THEOLOGY 1 & 2." EXPLORING THEOLOGY 1 2. N.p., n.d. Web. 02 May 2014.
Salvation through faith in Jesus Christ is the inward change, which in turns perpetuates an outward visible signs of the inward change in the form of works.
...s distributed in Theology 101 at the University of Notre Dame, Fremantle on 22 April 2008.
“Human beings are made for worship. Everyone worships someone or something” (Calhoun 2005). The above statement is so true. Some people worship money, themselves, other people or pagan Gods. As for me I worship God the Almighty Father of Heaven and Earth. “True worship of God happens when we put God first in our lives” (Calhoun 2005). Worship isn’t just singing at the beginning of a church service on Sunday. Worship is a daily surrender where we put God first in everything such as our marriage, work life, friendships, family, money, and lifestyle. Worship is where we totally surrender and trust God with everything in our lives.
Kerr, H. (1990). Readings in christian thought (2nd ed.). H. T. Kerr (Ed.). Nashville: Abingdon Press.
The doctrine of salvation contains various aspects. The intent of this research paper is to provide a general overview of salvation from the angle of justification, propitiation, grace, redemption, and sanctification.
The differences between spiritual transformation and conversion can be made by giving the distinction between spirituality and religion that now dominates much of the scientific study of religion. Psychologists define conversion as a radical transformation of self and these definitions emphasize intrapersonal processes. Spiritual transformation is expressed in nonconventional religious language and often in opposition to religious institutions from the individual has converted. The concept of deconversion careers makes clear that from some converts, a variety of conversion experiences can be expected. This specially characterizes converters to a new religious movement, the majority of whom can be expected to leave within a few years. Deconversion