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A Comparison Of Wesley's Hymns And Sacred Poems

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While he wrote extensively on sanctification, the person who is sanctified loves the Lord his God with all his heart, with all his soul, with his entire mind, and with all his strength and his neighbor as himself. This is the essence of Wesley’s Christian perfection, to be perfected in love. Wesley championed the Christians freedom from sin. The person who accepted Christ was a new creation. Sin for the Christian is a voluntary rebellion against our King. If Wesley had stopped at this point, there would be little criticism of his words. Unfortunately, he went on to write several controversial things about sanctification. In his Hymns and Sacred Poems he implied that sanctification is an event in which God’s grace instantaneously frees us from all sin— not only sinful actions, but also corrupt tempers, evil thoughts , and even temptation! (Maddox 3914) Wesley’s proclivity to equate a freedom from sin that brought a controversy in his day that has continued to persist to this day. In his most notable sermon on Christian perfection he wrote the following: …show more content…

Nor (2.) by any wilful sin: for his will, while he abideth in the faith, is utterly set against all sin, and abhorreth it as deadly poison. Nor (3.) By any sinful desire; for he continually desireth the holy and perfect will of God. and any tendency to an unholy desire, he by the grace of God, stifleth in the birth. Nor (4.) Doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will; and without this they are not properly sins. Thus, "he that is born of God doth not commit sin": and though he cannot say he hath not sinned, yet now "he sinneth not." (Wesley, A Plain Account of Christian

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He said people are saved by grace alone from God B. John Calvin preached Calvinism that beliefs included “predestination” . 1.He said people were sinful. 2.Calvinists worked hard for their worthiness. The Pilgrims End Their Pilgrimage at Plymouth

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After a classical education at Dartmouth, he started to read for the law before breaking it off, dissatisfied. While studying for the ministry at Yale, he was attracted by the Wesleyan doctrine of Holiness, and so began to follow a group of New Haven theologians who called them-selves Perfectionists. Christian perfection, according to the Wesleyan tradition, did not mean a reversal of the fall, but rather a maturity in faith and an increasing love of God. Faith working outwardly through love resulted in an ever purer and more

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Jonathan Edwards’s sermon “Sinners in the Hands of an Angry God” and Anne Bradstreet’s “Upon the Burning of Our House” seem at first glance quite similar to one another regarding context, however, after taking a closer look, it becomes apparent that there are some substantial differences. These differences cannot be understood without the knowledge of cultural context concerning the Puritan belief system and their lifestyle. “Sinners in the Hands of an Angry God” was written with the sole purpose of scaring and intimidating the people that purtinans believed to be sinners. Edwards’s work contributed to a movement called “The Great Awakening”. It’s objective was to make the so-called ‘sinners’ aware of their wrongdoings and compel them to repent.

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One of the Puritan practices was the Halfway Covenant which stated that full church membership was a privilege to those who had a conversion, even if they were not devout following of their religion. In “Sinners in the Hands of an Angry God,” Edwards rebukes those who live by the halfway covenant. “And now you have the extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands in calling and crying with a loud voice to poor sinners” (219). By stating that sinners can ask for mercy, he implies sinners cannot be saved from the wrath of God under any circumstances except begging for God’s mercy. He therefore is disproving the halfway covenant, for even a conversion would not hold the capability of saving a sinner from Hell.

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He was a huge follower of Luther’s teaching and agreed with Luther’s views on sin and salvation thus believing that if you are to sin you mean it and that you are to only be forgiven if you are truly apologetic. John Calvin also believed in the concept of

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In opposition to Calvin’s position is Deism, which is the belief that God created the universe but leaves the sovereignty or dominion to the people. In other words, after creation there is no other involvement by God. This principle not only negates not only John Calvin’s theory of predestination, but Christianity as a whole. Christians believe that “God does seek to influence us” (39) which leads us to the interpretation of God’s sovereignty by theologian and Methodism’s founder, John Wesley, who taught prevenient

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John Calvin and Martin Luther both believed that at glorification, man will be restored back into the complete image of God. Luther says, "the Gospel [which] brings it about that we are formed

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Augustine dedicated his life to Christ after reading the epistles of Paul.         Original sin was a disputed topic for the Church and had many sides to it. Augustine’s argument about original sin disagreed with Pelagius’, a philosopher in the church. He argued that sin has been passed down from the start when Adam and Eve first ate from the tree of knowledge.

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