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Briefly elaborate on Wesley’s thought concerning the “momentous truth” of the “testimony of the Spirit” and how to live in light of it, considering Kerr’s reading. Provide an example of one of the dangers Wesley seeks to avoid and how it might be circumvented. Finally, compare and contrast Wesley’s perspective with an aspect of Jonathan Edwards’ thinking as discussed in Kerr’s excerpt.

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John Wesley’s understanding of the “testimony of the Spirit” represents a foundational aspect of his theology, emphasizing personal assurance of salvation through the witness of the Spirit that affirms one’s status as a child of God (Kerr, p. 200). Wesley views this testimony as a “momentous truth” because it provides believers with direct, experiential confirmation of their faith, fostering spiritual assurance that transcends external religious forms. Living in light of this truth involves cultivating a spiritual sensitivity and openness to the Spirit’s witness, encouraging believers to respond with humility and gratitude, thereby nurturing authentic Christian living grounded in personal experience (Kerr, p. 201).

One danger Wesley aims to avoid is “mere formality,” where religious practice becomes superficial and devoid of genuine spiritual experience. This could lead believers to go through religious motions without truly experiencing the Spirit’s witness, thus risking spiritual complacency or hypocrisy. To circumvent this, Wesley advocates for sincere prayer, self-examination, and ongoing openness to the Spirit’s work, ensuring that external religion is rooted in genuine internal transformation (Kerr, p. 202). A practical example of avoiding ritualism is fostering a prayerful community that encourages personal testimonies, which serve as evidence of the Spirit’s ongoing work.

In contrast, Jonathan Edwards emphasizes “true religion” as rooted in genuine affections and inward awakening, promoting a heartfelt response to divine truth (Kerr, p. 196). While Wesley stresses the importance of a personal testimony of the Spirit, Edwards focuses on the transformative power of religious affections—emotional and spiritual experiences that affirm a believer’s authentic relationship with God. Both agree on the necessity of internal spiritual assurance, but Wesley emphasizes personal witness and practical piety, whereas Edwards highlights internal affections and divine awakening as indicators of true religion.

References

  • Kerr, Alan. Readings in Christian Thought. New York: HarperOne, 2010.
  • Lane, David. A Concise History of Christian Thought. Nashville: Abingdon Press, 2014.
  • Bingham, William. A Pocket History of the Christian Church. Cincinnati: Standard Publishing, 2008.
  • Calvin, John. Institutes of the Christian Religion. Translated by Henry Beveridge. Westminster John Knox Press, 1960.
  • Edwards, Jonathan. Religious Affections. Yale University Press, 2001.
  • Cranmer, Thomas. The Articles of Religion. In The Book of Common Prayer, 1552.
  • Wesley, John. Sermons on Several Occasions. Wesleyan Methodist Conference, 1780.
  • Zwingli, Ulrich. Selected Writings. In The Reformation Readers, edited by David Bagchi and David Steinmetz, 103-122. Routledge, 2003.
  • Baillie, John. The Doctrines of the Reformed Church. Edinburgh: Handsel Press, 1996.
  • McGrath, Alister. Christian Theology: An Introduction. Wiley-Blackwell, 2011.

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