Editing Arminianism (section)

===Wesleyan Arminianism===
{{Further|Wesleyan theology}}

==== Distinctive aspect ====
[[File:John Wesley by George Romney.jpg|thumb|[[George Romney (painter)|Rommey, George]] (n.d.). ''[[John Wesley]]''.|244x244px]]

[[John Wesley]] thoroughly agreed with the vast majority of what Arminius himself taught.{{sfn|Gunter|2007|p=82}} Wesleyan Arminianism is a merger of classical Arminianism and [[Wesleyan perfectionism]].{{sfn|Olson|2009|p=189|loc=note 20}}<ref>{{harvnb|Sayer|2006|loc=ch. "Wesleyan-Arminian theology"}}: "Evangelical Wesleyan-Arminianism has as its center the merger of both Wesley's concept of holiness and Arminianism's emphasis on synergistic soteriology."</ref>{{sfn|Heron|1999|p=128}}

====Nature of the atonement====
Wesley's view of atonement is either understood as a hybrid of [[penal substitution]] and the [[Governmental theory of atonement|governmental]] theory,<ref>{{harvnb|Pinson|2002|pp=227 ''ff.''}}: "Wesley does not place the substitutionary element primarily within a legal framework&nbsp;[...]. Rather [his doctrine seeks] to bring into proper relationship the 'justice' between God's love for persons and God's hatred of sin&nbsp;[...] it is not the satisfaction of a legal demand for justice so much as it is an act of mediated reconciliation."</ref> or it is viewed solely as penal substitution.{{sfn|Picirilli|2002|pp=104–105, 132 ''ff''}}<ref>{{harvnb|Olson|2009|p=224}}: "Arminius did not believe [in the governmental theory of atonement], neither did Wesley nor some of his nineteenth-century followers. Nor do all contemporary Arminians."</ref>{{sfn|Wood|2007|p=67}} Historically, Wesleyan Arminians adopted either the penal or governmental theory of atonement.{{sfn|Olson|2009|p=224}}

==== Justification and sanctification ====
In Wesleyan theology, [[Justification (theology)|justification]] is understood as the forgiveness of sins rather than being made inherently righteous. Righteousness is achieved through [[sanctification in Christianity|sanctification]], which involves the pursuit of holiness in one's life.{{sfn|Elwell|2001|p=1268|ps=. "[Wesley] states what justification is not. It is not being made actually just and righteous (that is sanctification). It is not being cleared of the accusations of Satan, nor of the law, nor even of God. We have sinned, so the accusation stands. Justification implies pardon, the forgiveness of sins. [...] Ultimately for the true Wesleyan salvation is completed by our return to original righteousness. This is done by the work of the Holy Spirit."}} Wesley taught that [[imputed righteousness]], which refers to the righteousness credited to a believer through faith, must transform into [[imparted righteousness]], where this righteousness becomes evident in the believer's life.{{sfn|Oden|2012|pp=88-89}}

====Christian perfection====
Wesley taught that through the [[Holy Spirit in Christianity|Holy Spirit]], Christians could achieve a state of practical perfection, or "[[entire sanctification]]", characterized by a lack of voluntary [[sin]].<ref>{{harvnb|Wesley|1827|p=66|loc="A Plain Account of Christian Perfection."}} "[Entire sanctification is] purity of intention."</ref> This state involves embodying the love of God and neighbor.<ref>{{harvnb|Wesley|1827|p=66|loc="A Plain Account of Christian Perfection."{{zwnj}}}} "[Entire sanctification is] loving God with all our heart, and our neighbor as ourselves."</ref> It does not mean freedom from all mistakes or temptations, as perfected Christians still need to seek forgiveness and strive for [[holiness]]. Ultimately, perfection in this context is about love, not absolute perfection.{{sfn|Wesley|1827|p=45|loc="Of Christian Perfection"|ps=. "Even perfect holiness is acceptable to God only through Jesus Christ."}}

====Preservation and apostasy of man====
Wesley believed genuine Christians could [[Apostasy in Christianity|apostatize]]. He emphasized that sin alone does not lead to this loss; instead, prolonged unconfessed sin and deliberate apostasy can result in a permanent fall from grace.{{sfn|Pinson|2002|pp=239–240|ps=. "the act of committing sin is not in itself ground for the loss of salvation [...] the loss of salvation is much more related to experiences that are profound and prolonged. Wesley sees two primary pathways that could result in a permanent fall from grace: unconfessed sin and the actual expression of apostasy."}} However, he believed that such apostasy was not irremediable.{{sfn|Wesley|Emory|1835|p=247|loc="A Call to Backsliders"|ps=. "[N]ot one, or a hundred only, but I am persuaded, several thousands&nbsp;[...] innumerable are the instances&nbsp;[...] of those who had fallen but now stand upright."}}