Theology in the Wesleyan Spirit

The Wesleyan Spirit

The "Wesleyan Spirit" seems to have been born, not out of a theological difference with the established church, but from a desire for holiness and a passion for evangelism. As well, it does not seem to concern itself so much with prophetically speaking throughout time as it does in sounding God's voice in the day and age of the hearer. The "Wesleyan Spirit," I find, has one foot firmly planted in our day with the other resting in the Kingdom of God.

My Present Theological Position

In describing my present theological position, I find it difficult to provide a label by which to brand myself. As I begin my studies of Wesleyan thought, however, I find no reason to believe I fall outside of the boundaries of this particular ideology. My reason for believing I remain within the Wesleyan camp is attributed to the unity I find existing between my own theology and the broadness which Wesleyan thought appears to acknowledge.

First, I do not see my theology being sustained apart from God's truth as revealed in scripture, God's Holy Word. The Bible, in its conventionally accepted canonical form, stands for me as the basis for my theology. I accept this as God's Word. It is faultless, inspired and while written by the very mind of God through human hands, its message is made simple enough to read and grasp by even children. I believe that the Bible is our word of truth, judgement and redemption. Any claim to additional truth must first be seen through the piercing light of scripture. If this additional "truth" does not stand the test of scripture, then I can find no place for it within my theology. I believe the Bible is all sufficient for leading humankind to salvation.

My present theological position also includes the monotheistic view that is revealed in the Bible. I believe in one God. This is the same God of the patriarchs of old: Abraham, Isaac, Jacob, Moses, David and of course my Lord and Savior, Jesus Christ. God does not have a body nor is God male or female. I believe that God is all supreme, sovereign and self-sufficient. And though I believe God is one, I also believe that God is revealed in Three Persons. God is the Father, the Son and The Holy Spirit. Through the Son, God has reconciled us to Him. And through the Holy Spirit, God acts among us and leads us to His Son who brings us to the Father.

Concerning the Son, my theological position holds that Jesus of Nazareth was born mysteriously through the union of The Holy Spirit and a virgin. Jesus bore the fullness of the Godhead and lived a perfect life. He also wore completely the trappings of humankind. And he became for us a perfect example both of God and of who man should be in connection to God. It is through His death and resurrection that we find our peace with God. And I firmly believe that that peace is only attainable through faith by the grace of God.

Now, it is in the exploration of faith and its relationship to salvation that I find myself perhaps testing the elasticity of Wesleyan theology and its broad reach. For my theological position seems to differ slightly from what I can gather in my early studies of Wesleyan thought on this subject. The difference at times seems almost indiscernible. Yet it is wide enough to notice and its effect on my life is certainly distinguishable. Namely, I find that I am unable to embrace any idea of salvation that is often referred to as Arminian. It is not that I have found God to be Calvinistic; on the contrary, I believe God transcends the ideas and names that we use to describe our approach in knowing Him. But, in choosing which of these two ideas I might hold, I find myself gravitating toward the one that seems the least flawed.

As I first read of the idea of Prevenient Grace, as described in The Book of Discipline of The United Methodist Church (2000), I found no immediate conflict. It seemed the theology that I have embraced was consistent with John Wesley's own understanding. But as I further pondered the idea of Prevenient Grace, as examined in the Discipline, I noticed gaps between my understanding and that of the writers/editors. Wesleyan thought, as quoted by the Discipline, described Prevenient Grace as "that [which] surrounds all humanity" and "moves us toward repentance and faith." Those words make some very clear assumptions regarding grace: a) there is no distinction between the Elect of God and the remainder of humanity and, b) God's grace is resistible. These assumptions are apparent because it is plainly pointed out in scripture that a portion of humanity will not live in eternity with God, and to say that Gods grace is offered to all implies that some will resist this grace while others will not. I cannot enjoy such prejudices. My theological position holds that God's Prevenient Grace surrounds not all of humanity, but His Elect. And in so saying, I believe that God's grace is irresistible and there is a great distinction between the grace given to the elect and the unregenerate.

The Book of Discipline (Faith and Good Works, page 47) further states in describing faith that "Faith is the only response essential for salvation." While I believe that to be true, I believe there might be a broader truth - faith is a response of salvation. It seems that Wesleyan thought has made another assumption in this area - that salvation follows faith. To embrace that idea, I must believe that humankind is not truly dead in our sins, but only pretty dead in our sins. And if we are only pretty dead in our sins, we possess the ability to generate the divine faith needed to cause salvation. Once we generate divine faith, then salvation will follow. It is a prideful thing to think so highly of ourselves. Rather, I hold that we cannot experience the divine gift of faith until God first regenerates us and gives us a heart that is turned toward Him and able to believe.

My theological position has created for me the opportunity to worship God in greater measure than when I did not hold such an idea. It has made me ever more amazed at His grace that found and saved me. And it does not cause me, as some might think, to be uncaring in regard to evangelism. Jesus commanded us to go into the world, make disciples and to baptize new believers into this faith. That command is clear. It is not necessary that God further explain His reasons and mysteries in order for me to obey Him.

John Wesley has said regarding differences, "In essentials, unity; in nonessentials, liberty; and in all things, charity." Because I can worship, serve and commune with other believers who do not feel as I do in this matter, I believe I have grasped a nonessential and thus a portion of the Wesleyan Spirit.