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Justification grace and sanctification by john wesley
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It is a picture of God, His heart disclosed to humankind, His visible virtue, wisdom, reason, and righteousness.
2. Explore what Wesley meant when he noted that we are saved from the guilt of past sin and from fear?
Since, in Christ, we are no longer guilty (we have been justified), we are now free from the tormenting fear of the punishment of God’s wrath.
3. According to Wesley, what does it mean to be justified?
God reconciled us to himself. He has pardoned and forgiven us of our sins. We can only appropriate that justification through faith.
4. What do you think Wesley’s concern was when he emphasized that righteousness is both implanted and imputed in his sermon “The Lord our Righteousness?”
He did not want inherent righteousness to become a self-righteousness that sees itself as the grounds of acceptance with God. We are accepted with God (imputed righteousness), and therefore, we can do good works, even before salvation (inherent righteousness) location 4542
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According to Wesley, what is the nature of the new birth?
It entails the work “God does in us, renewing our fallen nature.” Whereas before the person was deaf and blind to the Spirit, though having eyes and ears, after the new birth they experience peace, love, and joy by the Holy Spirit in their own spirit. He will truly be alive to Christ, growing in knowledge and grace. It is transformation into the mind of Christ, living into righteousness and holiness.
2. What are the marks of the new birth? (There are 3 distinct marks.) Fill out each
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
Wesley thought there was "nothing of greater consequence" than the doctrine of atonement. Without belief in the atonement, religion becomes merely deism, Wesley feared
Reason is the first of the complimentary Quadrilateral factors. Wesley’s belief went against that of the “Enlightenment Period” which believed that reason was above scripture. This is confirmed by Wesley’s ideology that scripture is first and through scripture we gain faith and faith comes through hearing the Word of God. He also belie...
As the founder of the Methodist movement, and later the Methodist Church, it is important to examine John Wesley’s influence and worship within the church. Before the establishment of the Methodist Church, John Wesley frequented the scholars of his local university and realized there was more to Christianity than what he was receiving through the Anglican Church. He pondered what worship meant to him, what he believed, and in what capacity those two things should be undertaken.
It serves as a marker for our faith journey and discipleship lasting all through our lives.
The result of sin, then, would be considered a blurring of the image of God and a barrier between God and man. In addition, salvation is a process not of justification, but of reestablishing man's communion with God (Ware 155-161).
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.
After being justified, people will still sin; however, the Lord declares sinners to be sinless before His presence. Furthermore, the Reformers believed this declaration of guiltlessness to be so important that they viewed justification as “the principal benefit of Christ’s saving work, revealing God’s grace toward undeserving sinners whom he saves from condemnation and death” (Venema 10). Contrary to the Roman Catholic view, justification, in the Reformation perspective, ensures that salvation is not by works. If justification were only a process of moral transformation, people could still be condemned to Hell for the sin that was not transformed,but, in the Protestant view, God declares guilty persons to be innocent before Him “while they were still sinners.” Secondly, the Reformers insisted that justification is by grace alone on account of the work of Christ alone.
Not in most cases. Many things can be justified, including the decisions made, actions, desires and emotions. Concerning propositions and justified statements, a belief can further be understood by an individual or a group of individuals. As a result, to the sharpest degree, justification and truth are not the same, even though throughout many philosophers’ journeys, they might consider them the same.
In other words, because of God’s holiness, His character requires righteousness and justice to be carried out. God’s holiness is a cause to His actions of righteousness and justice. The attribute of justice lacks passion; it is vindicative not vindictive (23). However, with His righteousness and justice also comes His mercy and loving-kindness. Man is not doomed by the holiness of God because of His extension of mercy to man.
John Wesley’s work confronted the forces of Reformed tradition. It was during this time prevenient grace introduced, the unmerited favor of God given to humanity for salvation, which is available to all. Prevenient grace presents an awareness to the power of Scripture when it read by a heart wavering between faith and sin. Prevenient grace helps to alleviate the perception that humanity is so wicked that it must confront predestination in order to receive salvation.
For an individual, justification is a once and done work. According to the law, it cannot be undone but rather the believer is forevermore a child of God. Our justification means an eternal state of forgiveness and acceptance with God. All legal claims against the individual are satisfied and therefore nothing else can ever stake a claim on the individual’s life except for God.
Paralleling this broader doctrine of salvation by faith, John Wesley highlights that this narrower part of salvation, specifically justification, is the outcome of a narrower concept of faith. This narrower faith is the belief that God has personally reconciled the believer to Himself through the atoning life and death of Christ. It is by faith that we put on the righteousness of Christ. For John Wesley, faith was the only condition of justification: “no man is justified till he believes; every man when he believes is justified.”
John Wesley believed there were three dimensions of faith (preventing or prevenient grace, justifying grace and sanctifying or sanctification grace), called “The Way of Salvation”. Wesley believed all preachers should “preach in a way that included the whole gospel and justification and sanctification”. Wesley’s Soteriology, which is the theology of salvation, displays Wesley’s emphasis on grace. As United Methodist we acknowledge God’s prevenient grace, which is the divine love surrounding all of humanity. It is the idea that God was working in and for us before faith in Christ.
The act of Justification enables us to be right with our God. The doctrine of justification has to do with our status before the just judgment of God, that every person will ultimately be called into account before Him. The whole world will come before the final divine tribunal. We will all come to that place, at that time, as either unjustified or justified sinners. Paul says, "Therefore having overlooked the times of ignorance, God is now declaring to men that all everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed."