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A Wesleyan Interpretation of Romans 5-8

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A Wesleyan Interpretation of Romans 5-8

From the Wesleyan Theological Journal
Jerry McCant

Any assignment whose parameters are set by others can be threatening. After accepting this assignment, I found this one to be so. First, it was to be a Wesleyan interpretation. Given the many “Wesleyanisms”‘ and the problem Isbell2 had in defining a “Wesleyan position” on the “old man,” I was not too hopeful. I was asked to interpret Romans 6-8 from this Wesleyan perspective. For reasons that I shall discuss below, I was not able to be that restrictive, but found myself forced to consider Romans 5-8 as a unit.

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Predestination As Temporal Only

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Predestination As Temporal Only

From the Wesleyan Theological Journal
J. Kenneth Grider

One of the most interesting theological finds I have made in recent years is that God’s predestinating of us does not seem to have to do with eternal destiny.

God does indeed predestinate us in certain ways. Six times the word for “to predestinate” is used in the NT. Besides the instances of cognates of that very word “proorizo,” other “pro” words are found in both Testaments which also show that God makes pre-decisions on various matters. And God sometimes makes decrees, even as kings do, according to Scripture. But my recent study suggests that none of these references has to do with our eternal destiny, but only with other matters.

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The Nature of Wesleyan Theology

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The Nature of Wesleyan Theology

From the Wesleyan Theological Journal
J. Kenneth Grider

Theology, when it is entered into by us Wesleyans, takes on a certain nature, in relation to other theologies: Roman Catholic, Eastern Orthodox, Lutheran, Anglican, Calvinist. It is of the very nature of Wesleyan theology that it has (1) an experiential interest, (2) an existential element, (3) a large-scoped biblical character, (4) a dynamic quality, (5) a catholicity, and 6) a homing instinct for the moral.

Its Experiential Interest

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Molina, Arminius, Plaifere, Goad, and Wesley On Human Free-will, Divine Omniscience, and Middle Knowledge

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Molina, Arminus, Plaifere, Goad, and Wesley On Human Free-will, Divine Omniscience, and Middle Knowledge

From the Wesleyan Theological Journal
Barry E. Bryant

Upon first glance the title of this paper contains a strange mix of individuals, one or two of whom are perhaps more obscure than the others. What each has in common with the others is a vested interest in the issue of free-will. What they also have in common is the realization that arising from the doctrine of free-will is the paradox of omniscience.

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John Wesley On the Origins of Evil

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John Wesley On the Origins of Evil

From the Wesleyan Theological Journal
Barry E. Bryant

One of the more important questions ever confronted by Christian theologians has been how to reconcile the idea that God is loving, good, and just with the presence of evil in the world. The Greek Epicurus summarized the issue well when he asked, “What is the cause of evil?” In answering this question he concluded:

God. . . either wished to take away evils, and is unable; or He is able, and is unwilling; or He is neither willing nor able, or He is both willing and able, which alone is suitable to God, from what source then are evils? or why does He not remove them?2

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JOHN WESLEY AND JONATHAN EDWARDS ON RELIGIOUS EXPERIENCE: A COMPARATIVE ANALYSIS

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JOHN WESLEY AND JONATHAN EDWARDS ON RELIGIOUS EXPERIENCE:
A COMPARATIVE ANALYSIS

From the Wesleyan Theological Journal
Robert Doyle Smith

Introduction

The tone of the eighteenth-century debate between Arminians and Calvinists finds apt description in John Wesley’s observation that to say, “This man is an Arminian,” was, to some, much the same thing as saying, “This man is a mad dog.”1

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John Fletcher’s Influence on the Development of Wesleyan Theology in America

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JOHN FLETCHER’S INFLUENCE ON THE DEVELOPMENT OF WESLEYAN THEOLOGY IN AMERICA

From the Wesleyan Theological Journal
By John A. Knight

Introduction

Not until recent years has the significance of John Fletcher’s theology been assessed by interpreters of the history of Christian doctrine. For almost two hundred years his work was eclipsed by the Wesleys and by some in the Calvinistic wing of the 18th century Evangelical Revival in England, except for occasional references by historians and biographers of his contemporaries.

David C. Shipley’s perceptive study, “Methodist Arminianism in the Theology of John Fletcher,” unpublished Ph. D. dissertation, Yale, 1942, was a pioneer work in this country. Particularly in the last two decades others have begun to recognize the importance of Fletcher to the development of Wesleyan theology.1

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Hermeneutical Model for the Wesleyan Ordo Salutis

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A HERMENEUTICAL MODEL FOR THE WESLEYAN ORDO SALUTIS

From the Wesleyan Theological Journal
Kenneth Collins

I. Introduction

It comes as a surprise to learn that in this age of ecumenism, John Wesley’s theology has rarely been explored beyond Methodist circles. Indeed, while significant dialogue has occurred among Lutheran, Calvinist and Roman Catholic traditions,1 Wesley’s voice has seldom been heard in such settings. Why has this been so?

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BIBLICAL CONCEPTS OF SIN

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BIBLICAL CONCEPTS OF SIN From the Wesleyan Theological Journal KENNETH KINGHORN, Ph.D. There is no precise biblical definition of sin. The Bible is concerned more with the remedy for sin than with a definition of…

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