Biblical Accuracy of Wesleyan Theology
Biblical Accuracy of Wesleyan Theology
Wesleyan theology, also known as Evangelical Arminianism, is a theological system developed by John Wesley and his followers. It is characterized by an emphasis on personal holiness, free will, and the possibility of entire sanctification [1]. To assess the biblical accuracy of Wesleyan theology, it is essential to examine its key tenets and compare them with the teachings of the Bible.
One of the primary concerns of Wesleyan theology is the doctrine of original sin and human depravity. According to Charles Hodge, Wesleyan Arminianism affirms that humanity is in a state of absolute or entire pollution and depravity since the fall, which is a biblical teaching supported by passages such as Romans 3:10-18 and Ephesians 2:1-3 [1]. This understanding is also reflected in the writings of the early church fathers, who emphasized the universal corruption of human nature due to Adam's sin.
Wesleyan theology also emphasizes the role of grace in salvation, particularly in achieving perfection or entire sanctification. Hodge notes that, according to Wesleyan Arminianism, this perfection is not due to human native ability or free will but is a result of the gracious influence of the Holy Spirit [2]. This understanding is grounded in biblical passages such as 1 Thessalonians 5:23-24 and 1 John 4:12, which emphasize the work of God in sanctifying believers.
The authority of Scripture is another crucial aspect of Wesleyan theology. Like other Protestant traditions, Wesleyan Arminianism affirms the Bible as the only infallible rule of faith and practice. Charles Hodge highlights the importance of submitting to the teachings of Scripture, even when they conflict with human speculations or philosophical ideas [3, 4]. This commitment to biblical authority is reflected in the writings of John Wesley, who emphasized the need to interpret Scripture in light of the analogia fidei, or the rule of faith [5].
The biblical basis of Wesleyan theology is also evident in its understanding of the Trinity and Christology. John of Damascus, an Eastern Orthodox theologian, provides a detailed exposition of the orthodox faith, which aligns with Wesleyan theology on these doctrines. He cites numerous biblical passages to support the divinity of Christ and the Trinity, such as John 1:1-14 and 1 Corinthians 8:6 [6, 7].
While Wesleyan theology has its roots in Arminianism, it has distinctives that set it apart from other Arminian traditions. For instance, Wesleyan Arminianism places a strong emphasis on the possibility of entire sanctification, which is not a characteristic of all Arminian theologies [1]. This distinctive is grounded in biblical passages such as Matthew 5:48 and 1 John 4:17-18.
The patristic tradition also provides insight into the biblical accuracy of Wesleyan theology. The early church fathers, such as Hippolytus and Cyprian, demonstrate a commitment to the authority of Scripture and the importance of living a holy life, which are core aspects of Wesleyan theology [8].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 65: § 7. Wesleyan Arminianism. The Arminian system received such modifications in the hands of Wesley and his associates and followers, that they give it the designation of Evangelical Arminianism, and claim for it originality and completeness. It differs from the system of the Remonstrants, — 1. In admitting that man since the fall is in a state of absolute or entire pollution and depravity. Original sin is not a mere physical deterioration of our nature, but entire moral depravity. 2. In denying that men in this state of nature have any pow”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 37: According to the Arminian system, especially as held by the Wesleyans, this perfection is not due to the native ability, or free will of man, but to the grace of God, or supernatural influence of the Spirit. Perfection is a matter of grace, (1.) Because it is solely on account of the work of Christ that God lowers the demands of the law, and accepts as perfect the obedience which the milder law of the Gospel demands. (2.) Because the ability to render this obedience is due to the gracious influence of the Holy Spirit. (3.) Because believe”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 54: to be judged by the written Word as the only infallible rule of faith or practice; so that if an Apostle or an angel from heaven should preach any other gospel than that which we have received, he is to be pronounced accursed. ( Gal. i. 8 .) “We are of God:” said the Apostle John, “he that knoweth God heareth us; he that is not of God heareth not us. Hereby we know the spirit of truth and the spirit of error.” ( 1 John iv. 6 .) The Scriptures teach that not only the Holy Spirit, but also other spirits good and evil have access to the mind”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 21: These are subjects on which philosophy undertakes to speculate and dogmatize; if in any case these speculations come into conflict with what is taught or necessarily implied in the Bible, they are thereby refuted, as by a reductio ad absurdum . And the disposition which refuses to give up these speculations in obedience to the teaching of the Bible, is inconsistent with Christianity. It is the indispensable condition of salvation through the gospel, that we receive as true whatever God has revealed in his Word. We must make our choice bet”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 27: It is fair to appeal from theology to hymnology from the head to the heart; from what man thinks to what God makes men feel. It is enough to say on this point, that Lutheran and Reformed Christians can find nowhere, out of the Bible, more clear, definite, soul-satisfying expression of their doctrinal views upon this subject, than are to be found in many, of the hymns of the Latin and Arminian churches. As a single example may be cited the following stanzas from John Wesley’s “Hymns and Spiritual Songs”: — “Join, earth and heaven to bless ”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 9:5 9:5 9:5 9:19 9:21 9:21 10:4 10:4 10:6-9 10:13-21 10:17 11:8 11:25-27 11:28 11:32 11:33-36 11:36 11:36 11:36 12:3 12:13 15:10 15:12 16:25-27 1 Corinthians 1:9 1:10 1:17-25 1:20 1:20-25 1:23 1:23 1:23-24 1:24 1:24 1:24 1:27 1:27 2:2 2:7-8 2:8 2:8 2:8 2:10-11 2:11 2:12 2:12 2:14-15 3:8 3:8 3:16 3:17 3:19 7:2 7:25 7:31 8 8:5 8:6 8:6 8:6 8:6 8:6 8:7 10:1 10:17 10:31 11:2 11:24-26 11:29 11:31-32 12:3 12:3 12:3 12:3 12:4-7 12:4-11 12:5-6 12:5-6 12:8 12:8 12:8-10 12:11 12:12 12:24 13:10 14:32 14:37 15:3-4 15:16-17 15:20 15:2”
- CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 45:12 45:14 48:12 53:4-5 53:8 53:8 53:8 53:9 61:1 61:1 64:4 65:1-2 65:2 65:13-16 65:16 65:16 66:1 66:1-2 66:1-2 66:7 Jeremiah 1:6 17:9 23:22 23:24 Ezekiel 27:23 37:7 44:2 Daniel 1:8-16 2:15 2:22 3:20 3:23 6:16 10:2 11:37 12:1-3 Hosea 1:6-7 13:4 13:4 Amos 3:6 Micah 1:3 Zechariah 9:9 Malachi 1:11 3:6 3:6 3:6 3:6 4:2 4:2 4:6 Matthew 1:21 1:21 1:23 1:23 1:25 2:20 3:11 3:15 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 4:2 4:4 5:3 5:5 5:8 5:17 5:17 5:17 6:25 6:26 6:33 7:6 7:18 7:23 8:3 8:3 8:30 9:2 9:4 10:6 10:15 10:16 10:22 10:28 ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ELUCIDATIONS. (part 12): noted, declares to be the accepted confession of all the reformed, reputed orthodox, as well as of Greeks and Latins. Let us not be surprised, that, during these conflicts, truth on such mysterious subjects was reflected from good men's minds with slight variations of expression. Rather behold the miracle of their essential agreement, and of their entire harmony in the Great Symbol, universally accepted as the testimony of the ante-Nicene witnesses. The Word was Himself the cause of all created things; Himself increate;”