For a movement still in its infancy when compared against other traditions and movements within the Christian oikoumene the Wesleyan church tradition has already reached a high level of diversity both in theology and practice. John Wesley was not a systematic theologian. His theology, like the apostle Paul, came out of the practical needs of the people he ministered to.1 Wesley was more focus on what he need to teach his parishioners and how best to teach them along with what the entire revival should be doing to best serve God and neighbor.2 Somewhere between Wesley’s revival and the modern church, the Wesleyan tradition lost its focus and started down unknown paths. Engaging with the Wesleyan theological tradition the core of Wesleyan theological thought can be sufficiently reduced to a study on the nature and work of the Triune God and that God’s universal plan to bring all creation into relationships of love with himself.
Read more...The dominant worldview of Jesus, Paul, and the contemporary Hebrews was that of apocalyptic-eschatology. The prophets of the Hebrew Bible had spoken of the coming Kingdom of God and Jesus had declared himself a prophet who was the sign that the time of the end was coming for the world. Jesus, Paul, and their contemporary Judaism all have something to say about the Hebrew god’s revealing of the end of time. In many instances all three streams share a common narrative; however, each reinterprets and recasts the narrative for a particular audience and context.
Read more...The selected readings from chapter two of Walter Klaiber and Manfred Marquardt’s Living Grace: An Outline of United Methodist Theology focus on two traditional flashpoints in Western Christianity’s tension between the ever-growing body of secular truths and theories about the natural world and the all-powerful, loving creator God of the Old and New Testaments. In the first selection - pages 93 to 102 - the authors focus on the tension between the Judeo-Christian belief in ex nihilo1 creation and natural science’s discovered truths and generally accepted theories over the last several centuries. In the second selection - pages 115 to 126 - the authors focus their attention on the Wesleyan theology of theodicy; how we explain and embrace the seemingly contradictory nature of a loving God who allows suffering. In both selections the authors juxtapose the seemingly nihilistic nature of modern atheistic, secular thought against the always-creating Christian God of love. Rather than furthering the conflict, the authors in both selections bridge the gap between worldviews by presenting a theology of God that is larger than ancient Mesopotamian understandings of creation and beyond the machinations of DNA chains and the “chance” of natural selection.
Read more...Background
“O For A Thousand Tongues to Sing” was written in May 1739 by Charles Wesley in remembrance of his moment of assurance and full conversion. The year before, Charles had become very sick and was cared for by a group of Christians. Their service, prayers, and testimonies during his sickness greatly affected Charles and caused him great reflection. While on the mend after the sickness, he was reading from his Bible and had an experience that would later be mirrored by his brother John at Aldersgate. Charles would point to this even as a great renewal of his faith. Hymn 57 in the United Methodist Hymnal was written in remembrance of this great renewal originally as an 18 stanza poem, but later shorted into a hymn for the Methodist hymnal of 1780.
Read more...The first four chapters of Genesis in the Hebrew Bible are interesting for many reasons. In these chapters the ancient editors have stitched together two even more ancient written sources — the Yahwist and Priestly — to give an account of the creation of the world and humankind. The saga of Earth’s first people and their dealings with God are masterfully presented to set the stage for the later patriarchs and the coming of Israel as a covenant people. Genesis chapters one through four are, therefore, a fertile ground for critical study of the Hebrew Bible; redaction, form, source, literary, etc. all forms of Biblical criticism can be applied to these early chapters. However, one peculiar facet of early Genesis stands out even to the casual reader of the Hebrew Bible: twice — Gen 1:26 and Gen 3:22 — the singular, monotheistic god of the Hebrews is referenced using the plural pronoun us. This “divine plural” is the source of much scholarly discourse.
Read more...In Basil of Caesarea: A Guide to His Life and Doctrine Andrew Radde-Gallwitz gives space to not only to the historical events and context of the life of Basil of Caesarea, but takes an extended look into the theology of Basil. However, unlike many books summarizing the theology of a great influencer of the church, Radde-Gallwitz doesn’t separate the human being from his or her theology. Radde-Gallwitz gives the context of the political and ecclesiastical world Basil lived in along with Basil’s various academic and personal relationships as a window into the place in life from which he approached the divine mysteries of God. Radde-Gallwitz strives to show a Basil who is not only an innovative and politically cunning bishop of the early church, but a theologian trying to bring unity in a difficult time whilst bringing as little innovation to the church’s understanding of God as possible.
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