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Comparing methodist church what was and today
John Wesley beliefs
John Wesley, essay about him
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Calvin vs. Arminius
I have attended Spirit of Hope United Methodist Church for all of my life. One day following communion I noticed a trend. We always used Welch's grape juice for our communion. Why was that? Was that just always the cheapest juice? I asked my pastor, I needed answers. It turned out Welch's was a Methodist company, and the juice itself was made for a non-alcoholic Methodist communion. For some reason I thought that this was so interesting. I then thought to myself "I am sure that our long tradition is ripe with interesting facts. Maybe I should check out this Wesley guy."
So I started my journey and off to the Methodist library I went. I read a summation of the history of the Methodist church. It was moderately interesting, but not what I was looking for. I decided instead of reading biographical information on Wesley I wanted to hear what he had to say. He was an avid writer and his sermons and magazines are very well documented. This is where another trend was discovered. The name Arminius kept on surfacing. The title of one piece of literature was named "How to make good Armenians". Later Wesley created the "Arminian magazine", a periodical devoted to the concepts of Arminius. Interestingly enough, John Wesley never actually quoted Arminius once in any of the issues that bare his own name. So in thinking, "As a Methodist I should to be a good Arminian" I came to the conclusion that I needed to find out who Jacobus Arminius was.
In the paradigm of Newtonian physics, Christianity in America today can be separated into two main theological camps. These camps originated from two great scholars John Calvin and Jacobus (James) Arminius. The two main ideological groups that spawned from these men were Calvinism and Arminianism respectively. Other major theories exist such as the post-modern open theorists, or the new quantum physic philosophy, but do not nearly have the following as Arminians and Calvinists. I decided to refine my search. I was going to find the roots of these camps and then assess where their core ideology played into both my church and my spiritual life.
John Calvin was born in 1509 a French Catholic. He later converted to Presbyterian and served as the great protestant systemizer. He wrote volumes in the "Institute for Christian religion" which laid out a protestant foundation.
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.
In 1536, John Calvin was a French lawyer and theologian who lived in Geneva, Switzerland. He published a book titled Institutes of the Christian Religion. Originally he published his work in Latin but subsequently translated into different European languages. The Institutes outlined Calvin’s basic philosophies of “predestination” as a precondition for salvation. Calvin, like many Christian reformers, was most fascinated in discovering the true way to heaven during the Reformation. Calvin came to a logical spat regarding salvation as he fought to comprehend the word of God, According to Calvin’s ideas, God alone
In 1541, John Calvin was invited to Geneva to put his reformed doctrine into practice. Calvin’s Geneva became a centrum for Protestant exiles, and his doctrines rapidly spread to Scotland, France, Transylvania and the low Countries. Dutch Calvinism became a religious and economic force for the next 400 years. In 1559 Elizabeth I took the
John Calvin produced the first defined the presentation on Protestantism, which was titled 'Institutes of the Christian Religion'. Sometime in 1522-1534, John had what he called a 'sudden conversion' and accepted Protestantism. The Town Council also accepted Calvin's Ecclesiastical Ordinances, which set up a theocracy in Geneva; a government based on Church rule. Calvin mainly believed in the absolute sovereignty of God, and the person's complete inability to contribute anything towards their own salvation. That second point is known as pre-destination.
Jonathan Edwards was a Puritan minister in Northampton, Massachusetts who played a critical role in shaping the First Great Awakening. One of his great works called “Sinners in the Hands of an Angry God” is considered a classic of early American literature. Edwards, as a Puritan, strongly believed in the Doctrine of Predestination. However, when analyzing the sermon “Sinners in the Hands of an Angry God” one can also detect hints of the theory of Arminianism in the underlying meaning. This is because his sermon is based off of giving people the ability to turn to the God and accept his Grace or reject the Grace of God and spend eternity in hell. Thus this sermon both qualifies and compromises the Doctrine of Predestination.
"Every time he [Wesley] lays out Methodist beliefs he's saying it's basic Christianity," Jones said. Wesley was determined to preach "primitive Christianity" and to rescue the faith from "more corrupt forms." Jones asserted Wesley wo...
Mead, Frank S., and Samuel S. Hill. Handbook of Denominations in the United States. Nashville, TN: Abingdon, 1995. Print.
John Calvin and Martin Luther were both Protestant reformers in the sixteenth century who jump started the Reformation. They were both very committed to God however they approached it at somewhat different angles. The differences between these two became a battle between predestination and justification by faith alone. Along with that there was a generation gap in between them that may have caused John Calvin’s difference in views compared to Martin Luther.
In these Thesis’ Luther basically criticized the church’s wrongful practices and exposed the church’s corruption in order to bring about change in the church. Luther is quoted in Document 3 from his 95 thesis’ “Christian’s should be taught that he who gives to a poor man, or lends to a needy man, does better if he bought pardons.” Luther believed that actions, such as helping others did way more toward saving a person’s soul than buying a pardon did. He saw through the idea that one could by their way into heaven. He brought about new ideas such as God’s grace is the only way into heaven, not buying indulgences, or simply participating in church activities. His ideas eventually spread out all over Europe and his followers formed a group calling themselves Lutherans. This eventually became a protestant denomination, where Luther preached ideas, and his version of christianity. Also other reformist such as John Calvin had their own ideas, like predestination, and that everyone was full of sin until they were saved by christ. “We must resist the lust of the flesh, which, unless kept in order, overflows without measure.” (Document 6) Calvin believed that everyone was filled with this sinful “lust” that could not be kept in order without the power of christ. Calvin also started a sect of christianity nicknamed Calvinist after their leader. Both Luther and Calvin inspired others such as George Fox, who created quakerism, and Ulrich Zwingli who started anabaptism. Overall a huge force that drove the Protestant Reformation was reformers such as Martin Luther and John
The Reformation provoked changes in religion from the Christian church in the early 18th century. Martin Brecht defines the Reformation as the world-historical event which was “triggered and substantially shaped by the monk and professor Martin Luther. His religious struggle over a gracious God, his existence between God and the Devil, led to a schism within Western Christendom and to the emergence of Protestant churches” (Brecht). Martin Luther and Jean Calvin were the leaders of the Protestant Reformation. How were Martin Luther and Jean Calvin different and how were they similar in their quest to reform the church?
American Protestantism struggled in the 1920’s with the issues of biblical criticism, sources of authority in Christianity, and the theory of evolution. Presbyterians and Baptists experienced splits in their denominations as the events of this decade began to chip away at fundamentalism. For example, John T. Scopes was put on trial for the teaching of evolution, which violated a Tennessee state statute. The growing controversy between Fundamentalists and Modernists as to biblical criticism and evolutionary theories is not what is important in analyzing American Fundamentalism. What is important to analyze is, “in view of the acknowledged impact of these forces, why a minority of Christians responded in one fashion while the majority reacted in another”(Sandeen xi). It was this split in Christianity that made many people believe that fundamentalism should have died out seventy years ago. But fundamentalism survived and there has been a recent resurgence in its’ popularity.
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.
beliefs of John Calvin, and one of the major ideals they focused on was the
Calvinism is the theological system of John Calvin who exerted international influence on the development of the doctrine of the Protestant Reformation (Warfield, 2004). Calvin and his followers marked by strong emphasis on the sovereignty of God, the depravity of mankind, and the doctrine of predestination. This system was developed as a biblical Christianity. It has stirred countries such as Switzerland, Germany, France, Spain, England and America. Calvinist theology spread rapidly, and became the basis for many protestant denominations. These included the Swiss Reformed Church, The Dutch Reformed Church, The English Puritans, The French Huguenots, The Presbyterian and Congregational Churches, The Baptist Churches, and through them the Pentecostal Churches and Assemblies of God. Jansenism, a Catholic form of Calvinism, was condemned as heretical in 1653.
There are not many religious movements capable of claiming the social impact like the Methodist. Methodism was an evangelical regeneration movement within the Church of England in the early eighteenth century that extended to the American colonies in the 1760s. In both Britain and America, the original members came mostly from the poorest and most marginal social classes. By 1830 the Methodist Episcopal Church had become the largest religious denomination in the United States despite Methodism split into various denominational forms over the years, the Methodist Episcopal Church's most direct successor, the United Methodist Church, is currently the second largest of the Protestant churches in the United States. Taken together, the Methodist family of denominations remains a powerful influence on the nation's religious culture. The success and popularity of Methodism stems from two mutually reinforcing factors. First, Methodists learned to foster a range of powerful religious experiences that they put at the center of their worship. Second, they learned to channel the religious enthusiasm that came from these experiences into a tightly structured organization. This combination proved peculiarly well suited to reaching out to the newly rising class of British industrial workers, who had been largely ignored by the established church. It also proved effective in evangelizing America's expanding frontier population as well as attracting many people from the established churches in the colonies of the Atlantic seaboard.