Editing John Wesley (section)

==Doctrines, theology and advocacy==
[[File:John Wesley preaching in the City Chapel. Engraving by T. Bl Wellcome V0006869 (Cropped).jpg|thumb|Wesley preaching to his assistants in the City Road Chapel (now Wesley's Chapel), London. Detail of a stipple engraving by T. Blood, 1822.]]
{{Further |Wesleyan theology}}

=== Theological methodology ===
The 20th-century Wesleyan scholar [[Albert Outler]] argued in his introduction to the 1964 collection ''John Wesley'' that Wesley developed his [[Christian theology|theology]] by using a method that Outler termed the [[Wesleyan Quadrilateral]].{{sfn |Mellor |2003}} In this method, Wesley believed that the living core of Christianity was contained in Scripture (the [[Bible]]), and that it was the sole foundational source of theological development. The centrality of Scripture was so important for Wesley that he called himself "[[Homo unius libri|a man of one book]],"{{sfn |Craik |1916}} although he was well-read for his day. However, he believed that [[doctrine]] had to be in keeping with Christian [[Orthodoxy|orthodox]] tradition. So, tradition was considered the second aspect of the Quadrilateral.{{sfn |Mellor |2003}} Wesley contended that a part of the theological method would involve experiential faith. In other words, truth would be vivified in the personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce [[Faith in Christianity|faith]] from [[reason]]. Tradition, experience and reason, however, were subject always to Scripture, Wesley argued, because only there is the Word of God [[Revelation|revealed]] "so far as it is necessary for our salvation."{{sfn |Patterson |1984 |loc=Article IV – The Holy Bible}}

The doctrines which Wesley emphasised in his [[sermon]]s and writings are [[prevenient grace]], present personal salvation by faith, the [[assurance (theology)|witness of the Spirit]], and [[entire sanctification]].{{sfn |McDonald |2012 |p=117}}{{sfn |Loyer |2014 |p=19}}

[[File:John Wesley at St Paul's.jpg|thumb |left |upright |[[Statue of John Wesley, St Paul's Churchyard|Bronze statue of Wesley in St Paul's Churchyard]], London. A marble version stands inside [[Methodist Central Hall, Westminster]].]]

=== The witness of the Spirit ===
Wesley defined the witness of the Spirit as: "an inward impression on the soul of believers, whereby the Spirit of God directly testifies to their spirit that they are the children of God."{{sfn|Wesley|1984|p=296}} He inherited this doctrine from the Protestant reformers, Martin Luther and John Calvin, and saw its basis in several passages of the Bible, such as {{Bibleverse|Romans|8:16}}.{{sfn|Staples|1986}} This doctrine was closely related to his belief that salvation had to be "personal." In his view, a person must ultimately believe the [[The gospel|Good News]] for himself or herself; no one could be in relation to God for another.

=== Entire sanctification ===
[[Entire sanctification]], he described in 1790, as the "grand ''depositum'' which God has lodged with the people called 'Methodists'" and that the propagation of this doctrine was the reason that He brought Methodists into existence.{{sfn |Loyer |2014 |p=19}}{{sfn |Miller |2012}} Wesley taught that entire sanctification was obtainable after [[Justification (theology)|justification]] by faith, between justification and death.{{sfn |Loyer |2014 |p=19}} Wesley defined it as:<blockquote>"That habitual disposition of soul which, in the sacred writings, is termed holiness; and which directly implies, the being cleansed from sin, 'from all filthiness both of flesh and spirit;' and, by consequence, the being endued with those virtues which were in Christ Jesus; the being so 'renewed in the image of our mind,' as to be 'perfect as our Father in heaven is perfect."{{sfn|Wesley|Jackson|1979b|loc=Plain Account of Christina Perfection|p=367}}</blockquote>[[File:John Wesley. Mezzotint by J. Faber, junior, 1743, after J. W Wellcome M0000736.jpg|thumb|upright=0.9|Wesley [[mezzotint]] by J. Faber, 1743]]The term "sinless perfection" was one which Wesley avoided using "because of its ambiguity,"{{sfn|Wiley|1940|p=499}} rather, he contended that a Christian could be made "[[Christian perfection|perfect in love]]". (Wesley studied [[Eastern Orthodox Church|Eastern Orthodoxy]] and embraced particularly the doctrine of ''[[Theosis (Eastern Orthodox theology)|Theosis]]'').{{sfn |McCormick |1991}} This love would mean, first of all, that a believer's motives, rather than being self-centred, would be guided by the deep desire to please God. One would be able to keep from committing what Wesley called, "sin rightly so-called." By this, he meant a conscious or intentional breach of God's will or laws.

Secondly, to be made perfect in love meant, for Wesley, that a Christian could live with a primary guiding regard for others and their welfare. He based this on Christ's quote that the second great command is "to love your neighbour as you love yourself." In Wesley's view, this orientation would cause a person to avoid any number of sins against his neighbour. This love, plus the love for God that could be the central focus of a person's faith, would be what Wesley referred to as "a fulfilment of the law of Christ."{{sfn |Jones |2002 |p=33}} He described perfection as a [[second work of grace|second blessing]] and instantaneous sanctifying experience; he maintained that individuals could have the [[Assurance (theology)#John Wesley and Methodism|assurance]] of their entire sanctification through the testimony of the Holy Spirit.{{sfn|Sanders|2013|p=209|ps=. "Wesley's understanding of the normative Christian experience was that after conversion, believers would have a gradual expansion of their knowledge and understanding of their own sin and of God's holiness. With the regenerate nature working within them, the increasing awareness of spiritual reality would produce a mounting tension, with greater grief over sin an greater desire to be delivered from it. Then, at a time and in a manner that pleased him, God would answer the Christian's faithful prayer for a deliverance from indwelling sin."}} Wesley collected and published such testimonies.{{sfn|Wesley|1766|pp=58, 62–69|ps=. "Wesley insisted that the goal of 'Christian perfection' was achievable and that he could name some of those who had "reached perfection's height". At the same time, he admitted that he himself had not and that that was the case with most of the rest of us too. See his sermon."}}

===Advocacy of Arminianism===
[[File:John Wesley by William Hamilton.jpg|thumb|Portrait of Wesley by [[William Hamilton (painter)|William Hamilton]], 1788. Currently on display in [[Wesley's Chapel#John Wesley's House|John Wesley's House]], City Road, London.]]

Wesley entered controversies as he tried to enlarge church practice. The most notable of his controversies was that on [[Calvinism]]. His father was of the [[Arminianism in the Church of England|Arminian]] school in the church. Wesley came to his own conclusions while in college and expressed himself strongly against the doctrines of Calvinistic election and [[reprobation]]. His system of thought has become known as [[Arminianism#Wesleyan Arminianism|Wesleyan Arminianism]], the foundations of which were laid by Wesley and his fellow preacher [[John William Fletcher]].{{sfn| Knight |2018 |p=115}} Although Wesley knew very little about the beliefs of [[Jacob Arminius]] and arrived at his religious views independently of Arminius, Wesley acknowledged late in life, with the 1778 publication of ''[[Wesleyan Methodist Magazine|The Arminian Magazine]]'', that he and Arminius were in general agreement. He is now regarded as a faithful representative of Arminius' beliefs.{{sfn|Gunter|2007|p=69}} Wesley was perhaps the clearest English proponent of Arminianism.{{sfn |Stanglin|McCall |2012 |p=153}}

[[Prevenient grace]] was the theological underpinning of his belief that all persons were capable of being saved by faith in Christ. Wesley did not believe in the Calvinist understanding of [[predestination]], that is, that some persons had been elected by God for salvation and others for [[damnation]]. He expressed his understanding of humanity's relationship to God as utter dependence upon God's grace. God was at work to spiritually enable all people to be capable of coming to faith.{{sfn|Cox|1969|pp=147-148}}

By contrast, Whitefield inclined to Calvinism; in his first tour in America, he embraced the views of the [[New England theology|New England School]] of Calvinism. Whitefield opposed Wesley's advocacy of Arminianism, though the two maintained a strained friendship. When in 1739 Wesley preached a sermon on ''Freedom of Grace'', attacking the Calvinistic understanding of [[predestination]] as blasphemous, as it represented "God as worse than the devil," Whitefield asked him not to repeat or publish the discourse, as he did not want a dispute. Wesley published his sermon anyway. Whitefield was one of many who responded. The two men separated their practice in 1741. Wesley wrote that those who held to [[unlimited atonement]] did not desire separation, but "those who held 'particular redemption' would not hear of any accommodation."{{sfn |Stevens |1858 |p=155}}
[[File:Joseph Badger - George Whitefield (1714-1770) - H27 - Harvard Art Museums.jpg|thumb|left|upright|''George Whitefield'' by [[Joseph Badger]], c. 1745 ([[Harvard University]] Portrait Collection)]]

Whitefield, [[Howell Harris]] (leader of the [[Welsh Methodist revival]]),{{sfn|Evans |1961}} [[John Cennick]], and others, became the founders of [[Presbyterian Church of Wales|Calvinistic Methodism]]. Whitefield and Wesley, however, were soon back on friendly terms, and their friendship remained unbroken although they travelled different paths. When someone asked Whitefield if he thought he would see Wesley in heaven, Whitefield replied, "I fear not, for he will be so near the eternal throne and we at such a distance, we shall hardly get sight of him."{{sfn |Wiersbe |1984 |p=255}}

In 1770, the controversy broke out anew with violence and bitterness, as people's view of God related to their views of men and their possibilities. [[Augustus Toplady]], [[Daniel Rowland (preacher)|Daniel Rowland]], [[Sir Richard Hill, 2nd Baronet|Sir Richard Hill]] and others were engaged on one side, while Wesley and Fletcher stood on the other. Toplady was editor of ''[[The Gospel Magazine]]'', which had articles covering the controversy.{{sfn |Tyerman |1876 |p=56}}

In 1778, Wesley began the publication of ''[[Wesleyan Methodist Magazine|The Arminian Magazine]]'', not, he said, to convince Calvinists, but to preserve Methodists. He wanted to teach the truth that "God willeth all men to be saved."{{sfn |Gunter |2011 |p=4}} A "lasting peace" could be secured in no other way.

Some have suggested that later in life, Wesley may have embraced the doctrine of [[universal salvation]].{{sfn|Allin|1888|p=197}} This claim is supported by a letter Wesley wrote in 1787, in which he endorsed a work by [[Charles Bonnet]] that concluded in favour of universalism.{{sfn|Bonnet|1792|p=24|ps=. "There will therefore be a perpetual advance of all individuals of humanity towards greater perfection or greater happiness."}} However, this interpretation is disputed.{{sfn|Oden|2012|p=102}}

===Support for abolitionism===
Later in his ministry, Wesley was a keen [[Abolitionism|abolitionist]],{{sfn |Carey |2005 |pp=145–151}}{{sfn |Carey |2003}} speaking out and writing against the [[History of slavery|slave trade]]. Wesley denounced slavery as "the sum of all villainies" and detailed its abuses.{{sfn|Wesley|1774|p=}} He addressed the slave trade in a polemical [[Tract (literature)|tract]], titled ''Thoughts Upon Slavery,'' in 1774.{{sfn |Wesley |1774}}{{sfn|Field|2015|p=3}} He wrote, "Liberty is the right of every human creature, as soon as he breathes the vital air; and no human law can deprive him of that right which he derives from the law of nature".{{sfn |Yrigoyen |1996}} Wesley influenced George Whitefield to journey to the colonies, spurring the transatlantic debate on slavery.{{sfn |Yoon |2012}} Wesley was a mentor to [[William Wilberforce]], who was also influential in the abolition of slavery in the British Empire.{{sfn|Field|2015|p=6}}

It is thanks to Wesley's abolitionist message that a young [[African American]], [[Richard Allen (bishop)|Richard Allen]], converted to Christianity in 1777 and later founded, in 1816, the [[African Methodist Episcopal Church]] (AME), in the Methodist tradition.{{sfn|Beckett |Hill|Johnson|1941|p=62}}

===Support for women preachers===
{{See also|Ordination of women in Methodism#History}}
Women had an active role in Wesley's Methodism and were encouraged to lead classes. In 1761, he informally allowed [[Sarah Crosby]], one of his converts and a class leader, to preach.{{sfn |English |1994}} On an occasion where over 200 people attended a class she was meant to teach, Crosby felt as though she could not fulfil her duties as a class leader given the large crowd and decided to preach instead.{{sfn |Burge |1996 |p=9}}{{sfn |Jensen |2013 |p=120}} She wrote to Wesley to seek his advice and forgiveness.{{sfn |Lloyd |2009 |p=33 }} He let Crosby continue her preaching so long as she refrained from as many of the mannerisms of preaching as she could.{{sfn |Chilcote |1991 |pp=121–122}} Between 1761 and 1771, Wesley wrote detailed instructions to Crosby and others, with specifics on what styles of preaching they could use. For instance, in 1769, Wesley allowed Crosby to give exhortations.{{sfn |Tucker |Liefeld |2010 |p=241}}

In the summer of 1771, [[Mary Bosanquet Fletcher|Mary Bosanquet]] wrote to John Wesley to defend her and Sarah Crosby's work preaching and leading classes at her orphanage, Cross Hall.{{sfn |Chilcote |1993 |p=78}}{{sfn |Burton |2008 |p=164}} Bosanquet's letter is considered to be the first full and true defence of women's preaching in Methodism.{{sfn |Chilcote |1993 |p=78}} Her argument was that women should be able to preach when they experienced an 'extraordinary call' or when given permission from God.{{sfn |Chilcote |1993 |p=78}}{{sfn |Lloyd |2009 |p=34}} Wesley accepted Bosanquet's argument and formally began to allow women to preach in Methodism in 1771.{{sfn |Eason |2003 |p=78}}{{sfn |Lloyd |2009 |p=34}} Methodist women, including preachers, continued to observe the ancient practice of [[Christian head covering]].{{sfn|Dunlap|1994|ps=. "Although women were allowed to preach in the Methodist ministry, the veil covering a woman's head was required as a sign of her headship to Christ."}}

===Interfaith relations and views===
Wesley assumed the superiority of Christianity vis-a-vis to [[Islam]], based on his commitment to the biblical revelation as "the book of God". His theological interpretation of Christianity was seeking its imperative rather than considering other [[Abrahamic]] and [[Eastern religion]]s to be equal. He often regarded the lifestyles of Muslims as an "[[ox goad]]" to prick the collective Christian conscience.{{sfn|Richie|2003}} Although his ''Letter to a Roman Catholic'' (1749), a conciliatory appeal for understanding and shared Christian faith, is sometimes seen as an act of religious tolerance, Wesley remained deeply rooted in the [[anti-Catholicism]] characteristic of 18th-century England.{{sfn|Yates|2023|p=197}}