John Wesley’s Doctrine of Justification
The doctrine of justification is probably the most complex aspect of Wesley’s theology. The primary reason is that Wesley was raised and educated as a high church Anglican and in 1738 became an evangelical who adopted the Protestant message of justification by faith alone. This means that two theological traditions informed his doctrine of justification: high church Anglicanism and Protestant evangelicalism.
(1) High church Anglicanism emphasized a sacramental view of the Christian life and the doctrine of double justification (two moments of justification). Both of these traits were inherited from the Catholic tradition reaching back to the church fathers. To explain, initial justification (and regeneration) were given in the sacrament of baptism. The Anglican church in Wesley’s day universally practiced infant baptism. So Wesley believed that baptized infants are regenerated and justified, and as part of the body of Christ in spiritual union with Christ. High church Anglicans were also Arminian in theology. They expected the baptized child to grow in the faith (sanctification) or they would lose their salvation through flagrant sin. Finally, high church Anglicanism taught that final justification took place at the Last Judgment. That is when a believer receives their public declaration of approval by Christ and their justification is complete. Since scripture teaches that the final judgment is according to works (Matt. 25:31-46, 2 Cor. 5:10), Anglicans stressed both faith and works as conditions for full justification before God. By this they meant that both faith and works are conditions for future salvation but do not accrue merit to earn salvation. Christ’s atonement was the only meritorious cause of salvation. Wesley believed in the high Anglican views on baptism, double justification, and the distinction between condition and merit his entire life.
(2) Evangelical faith. The evangelic gospel stressed justification as a present gift in adult conversion. This can be called present or evangelical justification to distinguish it from final justification (at final judgment). Wesley believed that most people lose their baptismal washing before adulthood and need to be born again by faith in Christ alone. One of the blessings of conversion was a felt assurance of justification, called the witness of the Spirit. Justification here means forgiveness of sin, acceptance by God, and a return to divine favor. This was Wesley’s standard meaning for justification in his writings.
(3) Faith of a Servant. The Evangelical message of salvation focused on having a conscious assurance of salvation. This defined one’s evangelical experience and faith. But some sincere believers in Christ struggled to experience this assurance of salvation. By 1747 Wesley realized he could not say these people are going to hell simply because they don’t feel an assurance of salvation. In a letter to his brother Charles, John distinguished between “justifying faith” and “the proper Christian faith.” Justifying faith delivers from God’s future wrath and curse but lacks an assurance of salvation. “The proper Christian faith” – evangelical faith – enjoys a present assurance of salvation. JW later called this lower level of justifying faith as the faith of a servant.
(4) Responsive Unregenerate. As Wesley grew older he came to the view that people who have never heard the gospel can be finally saved if they truly believe in the One Supreme God and pursue righteous living as best they understand. These people are the responsive unregenerate. An example is Cornelius in Acts 10. Wesley believed before Cornelius was converted by Peter, he was already accepted by God in some measure (“measure of acceptance” Acts 10:35.) Wesley even considered that some Jews and Moslems might be finally saved. If any of these people are saved in the end, then Wesley assumed they must be justified in some degree. He called this a “measure of acceptance” (Acts 10:35).
So, if we list the different degrees of justification according to Wesley along a trajectory of the spiritual journey, it looks like this:
(1) measure of acceptance for responsive unregenerate
(2) baptismal justification for infants (vast majority lose it later)
(3) justifying faith for those who lack assurance (i.e. faith of a servant)
(4) present or evangelical justification for born again Christians who have assurance
(5) final justification by faith and works at Last Judgment.
There are more details to Wesley’s full theology of justification but the above five categories or degrees spell out the main aspects of his doctrine.
Wesley’s Writings on Justification
Measure of Acceptance – responsive unregenerate
Paragraph 4 above. In Wesley’s commentary on Acts 10, Wesley explains that Cornelius was devout (notes v. 4) and already had a measure of acceptance by God (notes v. 35) before he was converted under Peter’s preaching (vv. 44-47). See Acts 11:14-17 and Wesley’s notes. He believed Cornelius received Christian new birth at that time. Pay close attention to Wesley’s comments on Acts 10:4, 35; 11:14.
Commentary on Acts 10-11
Baptismal Justification – infants
Paragraph 1 above. In 1755 Wesley published an extract of his father Samuel’s tract on baptism (1700). In it Wesley explains how baptized infants are washed from the guilt of original sin (section II.1), born again in Christ, and made a member of the Body of Christ. He also explains how baptized children must later repent and believe in Christ, or else they can lose their baptismal washing/salvation through sinful living (sections II.4-5). For Wesley’s views on adult baptism, see his sermon, The New Birth IV.1-2. Wesley held adults must have saving faith for baptism to serve as a sacrament (i.e. to impart grace).
Treatise on Baptism
Justifying Faith – faith of a servant / lack assurance
Paragraph 3 above. Below are two documents. In the 1747 letter to Charles the distinction between justifying faith (salvation from God’s future wrath) and the proper Christian faith (present assurance of salvation) is made. He later identified the first level of faith with the faith of a servant, the second with evangelical faith or the faith of a son – in the Sermon On Faith, Heb. 11:6 (see sections I.10-12).
Letter to Brother Charles 1747
Sermon On Faith, Heb. 11:6
Present Justification – evangelical faith
Paragraph 2 above. In Wesley’s 1746 sermon he explains in detail what evangelical justification entails. It is basically pardon and acceptance, given to believers the moment they trust in Christ for salvation. The Holy Spirit gives an assurance of this justification in the believer’s heart. He briefly mentions final justification in the sermon, though this is not the focus of the message. Wesley’s commentary notes on Romans 3:21-4:25 offer a clear biblical exposition of his views on present justification.
Sermon Justification by Faith
Commentary on Romans 3:21-4:25
Final Justification – Last Judgment
Paragraph 1 above. Wesley did not write a sermon or tract in which he spelled out his full views on final justification. It would have been helpful if he did. But the idea was so common in Anglicanism that he probably assumed everyone was aware of it. However, many evangelicals (mostly Calvinists) rejected the notion as a part of Catholicism, since Catholics taught the doctrine of double justification. Include below are three documents that express his views on the subject. First, the 1770 Conference Minutes stress the importance of works in our salvation, which pertains to the final judgment. Wesley states we work for eternal life and well as from spiritual life (given in the new birth). Second, is his commentary on Matthew 25:31-46 which deals with the last judgment – where Christ declares who are righteous and is is not. Note the Last Judgment involves a public declaration of who is righteous. This is in contrast to present justification which is a private declaration to the believer’s heart. Last, is Wesley’s commentary on Matthew 12:36-37. His comments succinctly express his views on final justification.
1770 Conference Minutes
Commentary on Matthew 12:36-37
Commentary on Matthew 25:31-4
[This post was taken from the Featured Monthly Resources Page on Mark K. Olson’s website.]
