JOHN WESLEY: PRACTICAL THEOLOGIAN? From the Wesleyan Theological Journal Randy L. Maddox FOR: Dr. J. Kenneth Grider 1 When one reads secondary treatments of Wesley one repeatedly comes across disclaimers of his being a “systematic”…
History
John Fletcher’s Methodology in the Antinomian Controversy of 1770-76
JOHN FLETCHER’S METHODOLOGY IN THE ANTINOMIAN CONTROVERSY OF 1770-76 From the Wesleyan Theological Journal ROBERT A. MATTKE, B.D., M.A. (Head of Religion Department, Miltonvale College) For over two centuries, the name of John Wesley has…
John Fletcher’s Influence on the Development of Wesleyan Theology in America
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David C. Shipley’s perceptive study, “Methodist Arminianism in the Theology of John Fletcher,” unpublished Ph.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
CHARACTERISTICS OF WESLEY’S ARMINIANISM
CHARACTERISTICS OF WESLEY’S ARMINIANISM
From the Wesleyan Theological Journal
Luke L. Keefer, Jr.
Academic Orthodoxy and the Arminianizing of American Theology
ACADEMIC ORTHODOXY AND THE ARMINIANIZING
OF AMERICAN THEOLOGY
From the Wesleyan Theological Journal
James E. Hamilton
Asbury College
During the decades immediately before and after 1800 a massive shift began to take place in American theology. The dominant Calvinistic framework gave way and was succeeded by a prevailing Arminianism. So fundamental were the issues of this intellectual revolution and so profound were their implications that the Protestant Reformation has been called by comparison “a negligible theological performance.” 1
Personal belief as to the reasons of the Calvinist resurgence
I want to talk about culture and why I believe Calvinism has been becoming more popular in the past couple of years.This represents the views of this poster, not all of SEA. Ever since the…
Romans 9: Conclusion
So, to sum up, according to the Augustinian/Calvinist interpretation, which assumes faith in Christ for salvation and arises in opposition to Pelagianism and later the medieval Catholic church: Paul begins by agonizing over the failure…
Romans 9: The Potter and the Clay
Up to this point in this series on Romans 9, I have argued the following points: The passages dealing with election in Romans 9 must be interpreted in the context of Paul’s overall theme in…
Romans 9: Pharaoh
Up to this point, I have argued that the passages dealing with election in Romans 9 must be interpreted in the context of Paul’s overall theme in chapters 9-11 of the implications of the Gospel for ethnic Israelites, and that Paul’s use of the examples of Isaac and Jacob refer not to each as an individual and election to salvation, but rather to the nation of Israel that descended from them and election to membership among the covenant people.
Paul buttresses his contention that his doctrine does not in fact imply injustice with God by citing Exodus 33:19, where in reference to Moses, God states
- I will have mercy on whom I have mercy,
and I will have compassion on whom I have compassion. (Rom. 9:18)
Romans 9: An Arminian/New Perspective Reading
Introduction Romans 9 is often cited as one of the clearest examples in Scripture of the Reformed doctrine of individual election: It discusses God’s sovereign choice of Isaac in preference to Ishmael and Jacob rather…
Romans 9: Isaac and Jacob
In verse 7 of Romans 9, Paul quotes Genesis 21:12 to explain that, even before Isaac was born, God had determined that Abraham’s offspring would be “reckoned” through Isaac—in other words, that the covenant people would pass through the line of Isaac rather than that of Ishmael. The original context of this passage, incidentally, makes it clear not only that Isaac is to be chosen, but that Ishmael is to be rejected in favor of Isaac. Yet God makes it clear that Ishmael is to be rejected by Abraham, so that the covenant line is clearly through Isaac; nevertheless, He reassures Abraham in the very next verse
Romans 9: Introduction
Romans 9 is often cited as one of the clearest examples in Scripture of the Reformed doctrine of individual election: It discusses God’s sovereign choice of Isaac in preference to Ishmael and Jacob rather than…
The New Perspective and Ephesians
The New Perspective on Paul is generally associated with a reinterpretation of Romans and Galatians, inasmuch as these two books have been most closely associated with the Old Perspective and the traditional Protestant interpretation of…
Eric Landstrom, What About Pharaoh? God Hardened Pharaoh’s Heart
What About Pharaoh? God Hardened Pharaoh’s Heart Some consider God’s hardening of Pharaoh’s heart as clear evidence that God predestinates people to reprobation and ultimately, to condemnation. The Arminian view is that Pharaoh, of his…
Ben Henshaw, “Augustine the Libertarian”
Some refer to Calvinism as Augustinianism. John Calvin took the teachings of the later Augustine and systematized them. The only major difference between the later Augustine and Calvin’s theology is the doctrine of perseverance. Augustine…
Is The Drawing of John 12:32 Universal or Particular?
Before examining some of the other Calvinists “proof texts” for irresistible regeneration, we will take a moment to deal with a common Calvinist objection to the Arminian appeal to Jn. 12:32 as an example of universal “drawing”.
Adam Clarke, Commentary on Romans 9
The following commentary by Adam Clarke was taken from http://revivaltheology.gharvest.com/1_cal_arm/romans9.html Adam Clarke’s Commentary Paul’s Letter to the Romans Chapter 9 ——————————————————————————– Paul expresses his great sorrow for the unbelief and obstinacy of the Jews, 1-3.…
Examining A Rather Strange “Proof Text” For Irresistible Regeneration
I believe that I have sufficiently demonstrated that the Biblical ordo salutis (order of salvation) is not that regeneration precedes faith. I gave both a positive argument, and negative arguments (ed.s note referring to the author’s blog). Before moving on to examine the other petals of our favorite little flower, I wanted to give some brief attention to what I believe to be a rather odd proof text often urged by the proponents of irresistible grace.
This argument focuses on the grammar of two related passages in 1 John. James White makes use of these passages in The Potter’s Freedom. He sets up his argument by first quoting 1 John 5:1,
“Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him.”
John 3:16 and Calvinism
It has been contested that John 3.16 fits well within a Calvinistic framework. After all, as Calvinist R. C. Sproul has noted, whosoever will may come to Jesus. But, he continued, no one will ever…
Calvinism And Free Will: An Exegetical Vindication of Matthew 23:37
The following post was first published at http://www.indeathorlife.org/. I decided to re-post it as it relates to the previous post regarding God’s Sovereignty and Man’s Free Will. A few minor revisions have been made.
Arminians have long pointed to Matthew 23:37 to respond to the Calvinist doctrines of determinism, limited atonement, and irresistible grace.
Calvinism teaches that Christ died only for the elect (particular atonement), that he has decreed whatsoever shall come to pass in human history (determinism- no human free will as pertains to true contingencies), and that man has nothing to do with his own salvation (monergism), which necessitates their doctrine of irresistible grace.
