Biblical Errors in Wesleyan Doctrine and Practice Examined

The Wesleyan tradition, emerging in the 18th century, is rooted in the theological perspectives of John Wesley and his followers. One of the critical areas of examination is the perceived biblical errors within Wesleyan doctrine and practice. A key aspect of this examination involves understanding the theological divergences between Wesleyan Arminianism and other Christian traditions, such as Reformed theology.

John Wesley's theological system, often termed Evangelical Arminianism, diverges from the original Arminianism of the Remonstrants. According to Charles Hodge, Wesleyan Arminianism is distinct in its admission of humanity's total depravity since the fall, affirming that original sin is not merely a physical deterioration but a complete moral depravity ^[2]. This understanding aligns with certain Reformed perspectives, indicating a nuanced theological landscape within Protestant Christianity.

Biblical Foundations and Theological Developments

The concept of original sin and total depravity is biblically grounded in passages such as Romans 3:10-18 and Ephesians 2:1-3. John Calvin, in his Institutes, emphasizes the total corruption of human nature, citing biblical references to underscore the doctrine of total depravity ^[3]. This shared understanding between Wesleyan and Reformed traditions on human depravity highlights a common biblical foundation despite their differences.

However, significant differences arise in their views on free will and salvation. Wesleyan Arminianism is characterized by its affirmation of free will and the possibility of resisting divine grace, contrasting with the Reformed doctrine of irresistible grace. Charles Hodge critiques Wesleyan Arminianism for its deviations from the original Arminianism, particularly in its views on human depravity and the nature of salvation ^[2].

Confessional and Creedal Articulations

The Wesleyan tradition is also reflected in its confessional documents, such as the Wesleyan 25 Articles of Religion. Article 2 discusses original or birth sin, affirming the total corruption of human nature due to the fall ^[6]. This articulation is consistent with the Reformed tradition's understanding of total depravity, as seen in the Westminster Confession.

Tradition Contrasts and Historical Developments

The historical development of Wesleyan theology was influenced by both Arminian and Reformed thought. While Wesleyan Arminianism shares the Reformed view on total depravity, it diverges on issues like predestination and the perseverance of the saints. The patristic tradition, as referenced in the writings of Hippolytus and others, underscores the early Christian consensus on certain doctrines, despite variations in expression ^[5].

The hymnology of the Wesleyan tradition also reflects its theological emphases. John Wesley's "Hymns and Spiritual Songs" contain expressions of doctrines that align with Reformed theology, indicating a broader Christian heritage in hymnody ^[4].

Examining Perceived Biblical Errors

Critics of Wesleyan doctrine often point to its perceived deviations from certain biblical teachings, particularly regarding salvation and the nature of God's sovereignty. The Reformed tradition, for example, views the Wesleyan emphasis on free will and the possibility of falling from grace as unbiblical ^[2]. Conversely, the Wesleyan tradition sees its views as a necessary balance to the Reformed emphasis on predestination.

The biblical warning against false teachers and the corrupting influence of immoral practices is a theme in 2 Peter 2:2, where the "way of truth" is said to be blasphemed due to the licentiousness of false teachers ^[1]. This passage underscores the importance of doctrine and practice in Christian communities, a concern that is central to the examination of Wesleyan doctrine and practice.

The interplay between doctrine and practice is a critical aspect of Christian theology. As Calvin notes, a serious examination of the conscience and the divine tribunal underscores the doctrine of gratuitous justification ^[3]. This connection between doctrine and the Christian life is a shared concern across traditions, despite their differences.

Sources

2 Peter (Presbyterian) “Jamieson, Fausset & Brown on 2 Peter 2:2: follow--out: so the Greek. pernicious ways--The oldest manuscripts and Vulgate read, "licentiousness" (Jde 1:4). False doctrine and immoral practice generally go together (Pe2 2:18-19). by reason of whom--"on account of whom," namely, the followers of the false teachers. the way of truth shall be evil spoken of--"blasphemed" by those without, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast Pe1 2:12.”
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) “John Calvin, Institutes of the Christian Religion, section 67: 2060 CHAPTER 12. NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION. The divisions of this chapter are,—I. A consideration of the righteousness of God overturns the righteousness of works, as is plain from passages of Scripture, and the confession and example of the saints, sec. 1-3. II. The same effect produced by a serious examination of the conscience, and a constant citation to the divine tribunal, sec. 4 and 5. III. Hence arises, in the hearts of ”
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 ”
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;”
Wesley 25 Articles of Religion (Methodist) “Wesley 25 Articles of Religion (Methodist, 1784), Section 2: [The official Dutch text is taken from the first edition of 1612, as printed in De Remonstrantie en het Remonstrantisme. Historisch onderzoek door Dr. Joannes Tideman, Predikant bij de Remonstrantsch-Gereformeerde Gemeente te Rotterdam (Te Haarlem, 1851), pp. 17–20. I procured a copy from my friend, Dr. J. J. van Oosterzee, of Utrecht. The Latin translation of Petrus Bertius was literally copied for me by another friend in Holland, Dr. M. Cohen Stuart, from the Scripta adversaria Collationis Hagiensis, Lugd. Batav. 1616. The English ”

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