This was a very interesting book and presented John Wesley in a very understandable format. It not only allowed me to gather a richer and fuller understanding of the Methodist foundation and had it was formulated. It allows a more universal conduit to help other to reflect upon the Methodist foundational people and doctrines. Chapter One I was intrigued by John Wesley’s family background. Of how, “John Wesley began life as a happy by-product of a family dispute” (p. 3, Abraham) of praying for King William III. I find it hard to consider that the leader of the Methodist movement was the result of conflict resolution. John was the fifteenth child of a family of nineteen children. His parents, “Susanna and Samuel Wesley was both Dissenter, those who rejected the vision of Christianity developed by the Anglican Church after the Reformation” (p. 4, Abraham). John grandfather, Susanna’s father, was a “distinguished Dissenting Preacher” (p. 4, Abraham). His family tree was rich with ancestors who did not go along with the establishment if it did not match with spiritual truths. John had a strong background in the Anglican Church, “he never wavered in his own sense of loyalty. He loved the church of England dearly, gloried in its treasures, pined over its faults, and worked mightily to goad it into a deeper spirituality and into a more effective service to God” (p. 4, Abraham). John “inherited a rich theological tradition and was steeped in its way of piety and ritual. He spent most of his life in Anglican educational institutions, first as a student and then as a lecturer in Logic and Greek (p. 4, Abraham). “He was totally immersed in his church’s worship and prayer, shaped in a host of ways by its wonderful intellectual balance, ... ... middle of paper ... ...th 2. Second Circle – all those that profess to be Christian 3. Innermost Circle – Real Christians” (p. 165, Abraham) On the issue of predestination Wesley held that “God has decreed that those who believe will be saved; those who do not believe will not be saved” (p. 174, Abraham). Wesley went ever farther in the “God makes the decree, but the decree does not exclude genuine human agency and freedom; indeed, it builds the exercise of such freedom into the very content of the decree” (p. 174, Abraham). He held that if one would come to God that they should have no doubts about their salvation. God has a drive for our salvation but it is an active choice that we must make, even those God knows what the decision will be from the very beginning. Works Cited 1. Abraham, William J., 2005, Wesley for Armchair Theologians. Westminster John Knox Press, Louisville, KY.
This shows how he is a hippercrite against being a Puritan. Even though he is a religious man he still has the human character of having an evil side to himself.“But I will cut off my hand before I ever reach for you again.” John is talking to Abigail and how he is finished with seeing her and that he doesn’t want any part of her. John goes through from being amoral to immoral and then to moral, then back to amoral at the end. “It’s winter in here yet.” Elizabeth and John were talking about how he was working all day seeding even though he was at Salem to see what the fuss was all about. Here he shows his character toward Elizabeth by lying to her and she can’t trust him.
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
The historical foundation section deals with the surrounding historical context of Judson’s day. The first section, written by Michael Haykin, begins the main content of the book by addressing the influence and significance of the life and ministry of William Carey on missiology. The second, written by Robert Caldwell, dives into the theological context of Judson’s era and deals with a form of Edwardsian Calvinism known as the New Divinity. These two chapters serve as the foundation for the book and bring the reader into Judson’s historical and theological
St. John, at his introduction in the novel, is a clergyman with plans to become a missionary someday soon. This is not surprising for clergymen, according to Andrew F. Walls, author of The Missionary Movement in Christian History, since "a missionary was essentially a preacher, and a preacher should normally be a minister" (161). At this time, it was considered normal for a clergyman to become a missionary. But a missionary did have to be more than a clergyman. He also must have "common sense" and "competence," Walls says. St. John has all of these qualities and more, making him perfect for a life of sacrifice.
John Wesley was born June 17, 1703 in Epworth, England. In 1729, he joined his brother Charles, Robert Kirkham and William Morgan in a religious study group called the “Methodists.” Taking over the leadership of the group, John helped it grow in numbers. The “Methodists,” also called the Holy Club, were known for fasting two days a week. From 1730 on, they added social services to their activities
To fully evaluate the role of the sacraments in the journey of the Scripture way of salvation according to John Wesley’s sermons, we must achieve a few important understandings. We must examine and work to understand Wesley’s Scripture way of salvation. We must also work to understand Wesley’s views on the sacraments of baptism and communion. Finally, after completing both of these crucial steps, we can then move on to finally understanding the relationship that Wesley has established between these two through his preaching.
The doctrine of election has been one of the key subjects discussed by various influential theologians throughout the two thousand years. Many have attempted to understand and embrace the enigma of election presented in the bible. It is important to realize that there are many views pertaining to the doctrine of election ranging from prominent theologians such as Augustine and Pelagius, Calvin and Arminius, Barth and Brunner and various other theologians and their respective counterparts. Karl Barth and Emil Brunner are the giants on the subject of modern theology. Their theological insights are such that even now people are mesmerized by their incredible aptitude for theological understanding and presentation of that framework in a fluid and concise frame. Each of these two theologians presents a theology on the doctrine of election from a biblical perspective. The doctrine of election is one of the main points in the Bible because throughout it we are presented with passages proclaiming that God is sovereign in whatever or whomever He elects. God is the one who elects man and that He is for humanity. God reveals His love and grace through His divine freedom in love, grace and a special attention He provides for man. Karl Barth was criticised by Emil Brunner for Barth’s concept of Jesus Christ as the electing God and the elected man, from which arose the understanding of “universalism” and questionable faith of Barth according to Brunner.
He talks about how “[r]eligion was not a separate area of [their] lives [but] was a part of [their] heritage” (9). Thus he explains the significance that holidays and traditions, such as Easter and Christmas in particular, had in shaping who he was. In fact, Wesley writes that it was these happy memories that convinced him of the existence of God and the power of prayer since, he believed, that was why “nothing bad ever happened to my family or me” (7). Therefore, his faith provided him with a spiritual link to the land that he lived on as it was God who allowed his to lead a happy existence in
John Hus’s humble beginnings hardly reflect the impact that he would later have on modern day Christianity and the reformation process that would occur within the Church. Yet, his upbringing and early career are an essential part of his legacy, and provide indications of what was to come. John Hus was born in Bohemia, which is located in what is now the Czech Republic. His family was not wealthy but Hus was known for being virtuous, and having a strong set of morals instilled within him, so his decision to study Religion at the University of Prague did not come as a surprise. He received his ...
Wesley thought there was "nothing of greater consequence" than the doctrine of atonement. Without belief in the atonement, religion becomes merely deism, Wesley feared
Martin Luther’s views on human individualism come from his rebellion against the Catholic Church. Since Luther stressed the idea that salvation comes through faith alone, priests and other clergymen of the church are not necessary, according to Luther. One of the ways that Luther describes becoming a Christian is the distinction between the physical nature and the spiritual nature. Physical nature is an outward, or old man. In contrast, the spiritual nature is a new man, or the soul (9). Luther uses II Cor. 4:16 to describe this process which says, “Though our outer nature is wasting away, our inner nature is being renewed every day.” This change of heart and nature that Luther describes is done solely by the individual with the help of the Holy Spirit. According to Luther’s writing, the most important aspect of human individualism is an individual’s faith and character. An individual’s character, according to Luther, is de...
John was one of the first twelve disciples of Jesus and therefore an eye-witness (John 19:35); John brings out the spiritual significance as well as recording the practical aspects of Jesus' works and words. John lived to be older than any of the other writers. It is therefore likely that he was familiar with their accounts and wanted to supplement theirs with additional teaching and miracles by Jesus which had a bearing on the situation towards the end of the first century AD.
...to encourage the church to reexamine a comfortable position in society and take the knowledge of the gospel beyond the upper and middle classes to evangelize among the poor. However, rather than assume the Church of England to carry evangelical religion to the people, he believed the people might perhaps evangelize themselves and ultimately transform the establishments of the church. Wesley wanted to "reform the nation and spread scriptural holiness over the land" (Church, 2014). John Wesley's great ally in this work was his brother Charles, whose influence on Methodism was chiefly in the hymns that he wrote for the new movement. Among populations with low rates of literacy and at a time when books were uncommon, the hymns of Charles Wesley became crucial instruments for the communication of religious ideas as well as a source of inspiration and communal solidarity.
The movie The Gospel of John (Seville, 2005) is a visual representation of the accounts of Jesus Christ life on earth. The big picture is that of God’s plan for a personal relationship with us. When God created humans, he put them into relationships, first with him and then with each other. The strength of the movie is how Jesus core values of truth, love and compassion are portrayed through his relationship with his disciples. Jesus fostered the relationships with his disciples, showing love through his teachings and interactions with societal outcast. He displayed his value system through the use of parables and commandments, and performing miracles.
The genius of the Apostle John resides in his ability to penetrate to the theological