I recently ran across this excellent article on John Wesley’s Sermons and Methodist Doctrine from Dr. Cindy Wesley. Dr. Wesley compares the doctrinal function of John Wesley’s sermons with the that of the Book of Homilies in the Church of England in 18th century England. Sermons were the English way of “doing theology”.
John Wesley believed the evangelical awakening taking place in and around the Methodist movement signaled the beginning of the end of human history. The movement of God’s spirit would continually grow stronger and more expansive until Jesus returned. Borrowing a phrase from the Puritans. Wesley described it as God’s “latter day glory.” Unlike previous outpourings of the Spirit, Wesley believed this one would persist until all the world encountered the warmhearted, holiness-oriented Christianity being experienced in the awakening. The Holy Spirit would spread scriptural holiness not only to nominally-Christian Protestants, but to Catholic and Orthodox as well. Convinced by the power of the Holy Spirit and the evidence of truly transformed Christian lives, even Muslims, indigenous people, and followers of other religions would come to believe in Jesus. It was Christian unbelief, disobedience and hypocrisy standing in the way of their conversion. The movement might be slow, face setbacks and often be hidden from view, but God would not stop until the whole world was awakened to true faith and holiness.
As it grew, the movement would transform society as well. Love, honesty, sobriety, chastity, prudence, generosity and health would flow from hearts transformed by the love of God. Changed people would change the world. Scriptural holiness would spread across the land. Even nature itself might be affected; one of Wesley’s sermons states that earthquakes are the result of human sin. When the whole world knows the true love of Jesus, and people live accordingly, then the world will become the place God intended it to be from the beginning of creation. And then Jesus will come again.
All the healing, provision and deliverance for which I now pray is just a brief preview of the great age to come when Jesus appears in power and majesty. Every manifestation of the kingdom in this age is temporary, local and incomplete.
So I recently wrote in Awaiting the Day. Does this apply as well to the Wesleyan doctrine of entire sanctification? In my mind, it does.
Jonathan Leeman at TGC: Not Two Kingdoms, But Two Ages.
For centuries Christians have considered different ways of relating the church and the world, particularly with respect to the God-established authorities in each domain. Well-known proposals include Augustine’s “two cities,” Gelasius’s “two swords,” Luther’s “two kingdoms,” and Kuyper’s ideas about sphere sovereignty, which operate inside of what might be called a “one-kingdom” framework.
I would like to offer an alternative that learns from each of these, but that also draws on the last half-century of New Testament theology. In a nutshell, I would propose that the Spirit-given power of the new covenant requires a doctrine of two ages. A doctrine of two ages or inaugurated eschatology is a popular way among New Testament theologians for characterizing how creation history and redemptive history bifurcated when Christ’s kingdom was inaugurated but not consummated through the giving of the new covenant. The history of new creation began even while the history of the old creation continued.
I think Leeman offers a helpful perspective. Read the whole thing.
No man living is entirely destitute of what is vulgarly called natural conscience. But this is not natural: It is more properly termed preventing grace. Every man has a greater or less measure of this, which waiteth not for the call of man. John Wesley, On Working Out Our Own Salvation
Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian “conception” of God.” Dietrich Bonhoeffer, The Cost of Discipleship
The doctrine of prevenient grace is not a quick and easy solution to the problem of divine election. The power of God’s grace is no less mysterious and unfathomable in Wesleyan thought than it is in Calvinist theology.