 |
Wesley and the Quadrilateral: Renewing the Conversation |
Wesley
and the Quadrilateral: Renewing the Conversation. By W. Stephen Gunter, Scott J. Jones, Ted A.
Campbell, Rebekah L. Miles, and Randy L. Maddox. Nashville, Tennessee: Abingdon Press, 1997. Pp.
174. $22.99, ISBN: 978-0687060559.
“Wesley believed that the
living core of the Christian faith was revealed in Scripture, illuminated by
tradition, vivified in personal experience, and confirmed by reason” – The
Book of Discipline of the United Methodist Church, 1996 (p.74). These four
aspects; Scripture, tradition, experience, and reason, present together what
Albert Outler called the “Wesleyan Quadrilateral.”
According to Outler, the
“Wesleyan Quadrilateral” describes the methodology by which Wesley crafted his
theological conclusions. Wesley and the Quadrilateral, a book by five
Wesleyan scholars, is a theological text that aims to revive conversations on
the Wesleyan Quadrilateral.
The first chapter examines Wesley’s historical and
ecclesiastical context in order to set the stage for the subsequent chapters. The
second chapter, by Scott Jones, explains the centrality of Scripture in
Wesley’s theology. For Wesley, Scripture is both “source” and “norm.” Jones
explains that Wesley’s most controversial doctrines – perfection and apostasy –
are based primarily on Wesley’s interpretation of Scripture. In his
chapter on “tradition,” Campbell highlights that Christian Antiquity and Church
of England represent the most prominent aspects of the content of Christian
tradition for Wesley. Campbell asserts that Wesley’s post-Constantinian
examples of pure Christianity were Eastern ascetic writers, on the other
hand, Augustine was “conspicuously absent.”
In chapter four, Miles highlights
the centrality of “reason” as a tool in Wesley’s thought. He explains
that “reason does not generate knowledge on its own, but only processes data
and knowledge that originate in experience.” For Wesley, “there was no
inconsistency between reason and faith.” Miles also explains that Wesley’s
stress on reason often came in response to his opponents who accused Wesley and
Methodists of their enthusiasm (in their context, “enthusiasm” was equal to fanaticism
and irrationality). Randy Maddox ends this book by an interesting chapter on
the fourth side of the Wesleyan Quadrilateral, “experience.” Maddox’s chapter
highlights how “experience” is crucial in Wesley’s theology. The heart of
Wesley’s theology is manifested through the experiential transformation into
the image of God.
By Tharwat Maher Nagib, PhD
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| The New Creation: John Wesley’s Theology Today. By Theodore Runyon |
The
New Creation: John Wesley’s Theology Today. By
Theodore Runyon. Nashville, Tennessee:
Abingdon Press, 1998. Pp. 270. $19.75, ISBN: 978-0687096022.
Theodore Runyon’s The
New Creation: John Wesley’s Theology Today offers a theological reading of
John Wesley’s soteriological thought. Runyon argues that Wesley’s views regarding
society and social change are rooted in Wesley’s soteriology. He asserts that the
renewal of the creation and the creatures through the restoration of the image
of God in humanity is what Wesley identifies as the very heart of
Christianity. In The New Creation, Runyon attends to apply Wesley’s views
to the contemporary context. Runyon’s methodology suggests that Wesley’s
theology must be first examined within Wesley’s own historical theological and socio-cultural
context, hence it could be insightfully applied to contemporary communities. Therefore,
the author dedicates the greatest portion
of his book to examine major themes in Wesley’s theology, such as imago
Dei,
original sin, prevenient grace, etc.
Through his discussion of
the Methodist structure of societies, classes, bands; within his broader endeavor
to examine Wesley’s social witness, the author argues that Wesley abandoned mysticism
early in his ministry. Runyon’s claim may need further examination. A dialogue
with Robert G. Tuttle’s Mysticism in the Wesleyan Tradition could enrich
the discussion regarding this point.
In The New Creation’s final
chapter, Runyon discusses contemporary themes, such as human rights, religious
freedom, poverty, women’s rights, and ecumenism, in the light of Wesley’s
writings. Runyon’s understanding of Wesley’s views regarding human rights and
religious freedom could enhance the theological discussions on these issues in
the Middle East and the Arab World, especially after the Arab revolutions
during the second decade of the 21st century. Moreover, the discussion on
“sanctification” in terms of “participation in the energies of God” – within
Runyon’s discussion of the Wesleyan tradition potential contribution in
ecumenism – opens future trajectories in the dialogue between the Wesleyan and
the Cappadocian traditions. Runyon concludes his book with a proposal for
rethinking the Wesleyan belief of sanctification. In this final proposal, the
author deviates from the main Wesleyan stream by suggesting abandoning the
instantaneous aspect of the entire sanctification experience, in order to harmonize Wesley’s thought with contemporary
theological trajectories.
By Tharwat Maher Nagib, PhD
------------------------------------------------------------------------
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| The Theology of John Wesley: Holy Love and the Shape of Grace. By Kenneth J. Collins. |
The
Theology of John Wesley: Holy Love and the Shape of Grace. By Kenneth J. Collins. Nashville,
Tennessee: Abingdon Press, 2007. Pp. 423. $28.00, ISBN: 978-0687646333.
In his book The
Theology of John Wesley: Holy Love and the Shape of Grace, Kenneth J. Collins
offers a profound study of John Wesley’s theology through a systematic
framework. In a dialogue with Albert Outler’s “A New Future” and Randy Maddox’s
Responsible Grace, Collins proposes “holy love” – Holiness and grace – as
the “axial theme” in
Wesley’s theology. The author shows other binaries in Wesley’s thought, such as
“work of God alone/synergism” and “instantaneous/process,” in order to
highlight the conjunctive character of Wesley’s theology.
Collins begins his
book with an examination of the doctrine of God in the Wesleyan theology. In
the following chapters, depending on his systematic approach, the author
presents a perspective on Wesley’s anthropology, Christology, pneumatology,
soteriology, and ecclesiology. At the close of each chapter, Collins examines
Wesley’s thoughts in respect of contemporary issues. In the anthropological
section, Collins offers a very insightful discussion on “prevenient grace” in
Wesley’s thought, in which he compares Wesley, Arminius, John Cassian, and Augustine regarding
original sin and free will. Collins shows how “prevenient grace” bridges the
gap between total depravity and free will in Wesley’s thought, through enabling
sinners to accept or refuse the Gospel, thus it represents the only kind
of “irresistible grace” in the Wesleyan theology.
Furthermore,
in the pneumatological and soteriological sections, Collins differentiates
between terminologies used in the Wesleyan studies, such as acceptance and
justification, faith of servant in its broad and narrow usage within Wesley's
writings. In the ecclesiastical section, Collins, in consistence with Maddox’s Responsible
Grace, highlights the “receptionist” understanding in the Wesleyan
Eucharistic thought, in which “the Spirit brings Christ to us, expressing the grace
and love of God towards us through the means of bread and wine.”
Although there
is no doubt that Collins’ text is an outstanding work, a few suggestions could
be provided here in order to improve future editions. Collins’ discussion on
the gifts of the Spirit in Wesley’s thought tends to depict Wesley as cessationist
– such claim needs further discussion, especially in the light of Wesley’s letter
to Conyers Middleton dated 4 July, 1749. In addition, on page 150, the word
“Vincent” must be replaced by “Vinson” in Collins’ reference to Dr. Vinson
Synan.
By Tharwat Maher Nagib, PhD
-------------------------------------------------------------------------
Responsible Grace: John Wesley's Practical Theology. By Randy
L. Maddox. Nashville, Tennessee: Kingswood Books, 1994. Pp.
416. $26.00, ISBN:
978-0687003341.
 |
| Responsible Grace: John Wesley's Practical Theology. |
Randy L. Maddox’s Responsible
Grace is a well-articulated theological text that offers an insightful
reading of John Wesley’s theology. Maddox’s methodology initially depends on
his understanding of the Eastern characteristic of Wesley’s theology (in a dialogue
with Wesley’s historical context), as well the theological nuances which
penetrated the course of Wesley’s theological journey over the years. Therefore,
Maddox tends to distinguish among three phases in Wesley’s theological thought
(early, middle, and mature). Maddox arranges his study in a systematic framework.
He begins with an examination of Wesley’s understanding of the knowledge of God
(revelation), which also includes a discussion on the Wesleyan quadrilateral.
The following chapters offer a reading of the Wesleyan understanding of the
doctrine of God, humanity, Christology, pneumatology, soteriology,
ecclesiology, and eschatology respectively.
An insightful
soteriological discussion is found in the third chapter of the book, in which Maddox
explains that Wesley’s understanding of saving grace “resonates strongly with
the Eastern notion of uncreated grace.” Maddox’s claim opens trajectories to
engaging Wesley’s understanding in the discussion on the Greek Orthodox concept
of “divine energies” – a doctrine that differentiates between the “essence of
God” and “divine energies/power.” Furthermore, Maddox’s observation that the
latter Wesley defended the continuity of the gifts of the Spirit should be
discussed in a dialogue with other arguments that depict Wesley as cessationist
(e.g. Collins’s argument in The Theology of John Wesley). In the final
chapter of his book, Maddox presents an interesting eschatological discussion
on Wesley’s millennial belief, in which Maddox explains, on the one hand, how the
middle Wesley abandoned the “amillennial” belief, but, on the other hand,
Maddox leaves the reader, through various evidence, wondering whether Wesley’s
mature position was “postmillennialism” or “premillennialism.” Responsible
Grace ends by more than 110 pages of insightful endnotes and a very
beneficial comprehensive bibliography including primary and secondary works.
By Tharwat Maher Nagib, PhD
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Wesley
and Sanctification: A Study in the Doctrine of Salvation. By Harald Lindström. Nappanee,
Indiana: Francis Asbury Press, 1998 [edition]. Pp. 228. $2.50, ISBN: 978-0916035723.
 |
| Wesley and Sanctification: A Study in the Doctrine of Salvation. By Harald Lindström. |
Harald Lindström’s Wesley
and Sanctification is a well-articulated theological text that offers a
profound understanding of Wesley’s Ordo Salutis and situates the
Wesleyan doctrine of “Sanctification” in the broader Protestant theological
context. Lindström proficiently creates conversations between the Wesleyan
theology on one hand, and the Lutheran and Calvinist theologies on the other
hand, and engages other scholars and theologians; such as M. Piette, F. Loofs,
and Eicken, in the dialogue as well. Lindström’s methodology depends primarily
on examining many of Wesley’s books, sermons, and journals, in addition to
Wesley’s letters (covering the years from 1721 to 1791), while considering the
year 1738 – Wesley’s Aldersgate experience – as a pivotal event in the
development of Wesley’s thought.
In Wesley and
Sanctification, Lindström offers a clear explanation of Wesley’s
understanding of the original sin, in terms of total corruption and the need
for healing. Wesley understood the original sin not only as a guilt that needs
justification, but also as a corruption that needs healing and restoration. By
justification we are saved from the guilt of sin, while by sanctification we
are saved from the root of sin and restored to the image of God. Through his
emphasis on the therapeutic perspective of the Wesleyan theology, Lindström, perhaps
unintentionally, stands at the same camp of other scholars, such as Ted A. Campbell,
K. Steve McConnick, and Randy L. Maddox, who emphasize a Greek/Eastern
perspective of Wesley’s theology. Among many other noteworthy emphases,
Lindström’s emphasis on the distinction between “primary justification” and “final
justification” in Wesley’s thought (and in Fletcher’s thought as well) opens
significant trajectories in understanding the centrality of the second
experience (second blessing, second rest, etc.) in the Wesleyan theology. This crucial
distinction could also enrich the discussion on the subsequent Pentecostal distinction
between the “non-Spirit-filled believers” and the “bride” in the early Pentecostal
movements.
By Tharwat Maher Nagib, PhD
-------------------------------------------------------------------
 |
| The Scripture Way of Salvation: The Heart of John Wesley’s Theology. By Kenneth J. Collins. |
The
Scripture Way of Salvation: The Heart of John Wesley’s Theology. By Kenneth J. Collins. Nashville,
Tennessee: Abingdon Press, 1997. Pp. 256. $27.00, ISBN: 978-0687009626.
The Scripture Way of
Salvation: The Heart of John Wesley’s Theology,
a very insightful theological text by Kenneth J. Collins, offers a
comprehensive study of John Wesley’s doctrine of salvation. As the title of his
book indicates, Collins initially wants to highlight the centrality of “Scripture,”
in Wesley's theology, as the ultimate norm and guide for the Christian life.
The author also sees that many scholars read and understand Wesley selectively,
therefore Collins’ methodology depends on a thorough examination of Wesley’s entire
literary corpus – theological treatises, letters, journals, sermons, and notes
on the Old and New Testaments. Collins begins his book with a brief – but deep
– anthropological discussion, in which he discusses Creation and the fall of
humanity in Wesley’s thought, offering a Wesleyan perspective on understanding imago
Dei, original sin, total depravity, and prevenient grace.
In The Scripture Way
of Salvation, Collins argues that Wesley understood both Justification and
Sanctification to be marked by instantaneous and processive elements. Collins
also argues that the general structure of the order of the Wesleyan way
of salvation – Ordo Salutis – is marked by parallelism. For instance;
Faith, grace, the role of works, the moral low, repentance, assurance, and the
activity of the Holy Spirit are all elements that could be found in terms of
both justification and entire sanctification. Collins explains that this
parallelism doesn’t mean that these elements are indistinguishable in both
justification and entire sanctification experiences. There is a distinct due to
the growth in grace that has taken place in the interim. Although Collins does
not prefer to focus on the Eastern theological aspect of Wesley’s theology,
Collins’ emphasis on the processive element in Wesley’s theology, even in
justification, may reminder the reader of the Eastern perspective of salvation.
By Tharwat Maher Nagib, PhD
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