John Wesley was not a systematic theologian and therefore never expounded a systemized eschatology. Nevertheless, his soteriology and eschatology were inseparably linked. His belief in the possibility of entire sanctification in the present life of the believer meant that Christians could be perfected in love on earth as preparation for their eternal presence with God. Therefore, end-time events were already occurring now. Additionally, Wesley was an optimist of grace. He envisaged an extensive conversion of mankind throughout the world before Jesus' second advent, through the preaching of the Gospel. This led naturally to his belief in a future millennium, for it was during this period that this spiritual utopia would take place.
However, Wesley adopted much of the strange millennial eschatology of Johann Albrecht Bengel, who believed in a double millennium. Additionally, Wesley seldom wrote overtly about the millennia, especially the second 1000-year period. Thus, as an 18th century evangelist, Wesley should not be so readily labelled using the familiar post-19th century millennial language which exists today, as previous scholarship has so often done. It is the conviction of this thesis that Wesley can only safely be described as a 'millenarian' in the broadest definition of that word.
The author holds an undergraduate honours degree in History from the University of St Andrews (1994), and a postgraduate Masters degree in Palacography and Archive Administration from the University of Liverpool (1997). The author was also awarded a MTh in Biblical Studies from The Queen's University, Belfast in 2007 (Belfast Bible College). The present work represents the author's thesis from his MPhil in Historical Theology, obtained from the University of Manchester (Nazarene Theological College) in 2011.
The author is an ordained Pastor with the Fellowship of Independent Evangelical Churches (FIEC). He served as a Pastor in Glasgow in 2011 for four years before taking up the same role at Fraserburgh Baptist Church in 2015.
This research work examines the eschatology of John Wesley, focusing on both his 'realized' understanding that the end times: have, in part, already arrived with the first advent of Christ and on his interpretation of the millennium. This latter area has traditionally received only limited treatment, despite being an area of fervent debate in the late 19th and early 20th centuries. Most scholarship on Wesley's eschatology has tended to home in on his soteriology because "situated on the cusp of time and eternity, entire sanctification prepares believers for service not only in this world, but also for the world to come." Yet speculation over the millennium generally has intensified since the awakening of the 18" century and, especially, from the mid-19th century with J. N. Darby's dispensational reading of Scripture and the later emergence of the Scofield Reference Bible. This has brought a renewed interest in millennialism and, within Methodism, on Wesley's understanding of Revelation 20 in particular But despite this, when compared to other areas of his theology, his views on a 1000 year reign of Christ have continued to receive only passing attention.
The primary purpose of this research, therefore, is to revisit these two areas of inquiry. Because scholars have tended to impose both formalized post-19th century models and eschatological language on an 18th century evangelist, as well as bring their own predisposed millennial persuasions to Wesley, this research will attempt a fresh and independent look at his millennial eschatology. Additionally, whilst Wesley's soteriology has received copious attention, it is inextricably linked with his eschatology and its relation to his millennial theology requires fuller consideration. As such, other areas of Wesley's eschatology in the present are not the remit of this research.' His doctrine of Christian Perfection will be the primary focus.
This book is broken down into these two parts, the millennium and Wesley's eschatological hope in the present. In part one, chapter one examines the split verdict of historical scholarship on Wesley's millennialism, with chapter two investigating the millennial beliefs of the Lutheran Johann Albrecht Bengel, upon whom Wesley so heavily relied. Chapter three focuses on the millennium in Wesley's own writings, especially his sermons. In part two, chapter four examines the early influences on Wesley which convinced him that true Christianity was seated in the heart. His pursuit of scriptural holiness from 1725 was the basis for his doctrine of entire sanctification which is examined in chapter five. The final chapter focuses on Wesley's synergistic understanding of soteriology.
In 1953, C. H. Dodd's book entitled The Interpretation of the Fourth Gospel revolutionized Christian understanding of eschatology. Dodd emphasized New Testament passages, especially in John's Gospel, which suggested that the kingdom of God was already a present reality in the ministry of Jesus. Dodd developed the idea of 'realized' eschatology which was later developed into an 'already-not yet' tension by later scholars. This tension discerned the work of the kingdom in two-stages, inauguration and consummation. Eternal life is not just a future reality but also a present one to be experienced from conversion. In Jesus Christ, the eschaton has already arrived. Certainly this was John Wesley's understanding of the significance of the incarnation. So in some ways, Wesley was a forerunner of Dodd. Yet clear differences remain between Wesley's eschatology and that of Dodd's, even when the latter modified his position later in his career having admitted that he "passed over too lightly" the future nature of the consummation.
Wesley developed his eschatological assumptions based on a literal hermeneutic which would have been anathema to Dodd. Nor would Wesley, unlike Dodd, see the 'Day of the Lord' as being fulfilled in the first advent. Here, Wesley was a futurist. Other differences such as the resurrection body were a departure between the two. But a major discrepancy was that Wesley saw the eschaton as having entered time and space history. For Dodd. Jesus' coming was timeless and the relationship believers now have with Him cannot be experienced in history." Wesley saw a future coming; for Dodd this had moved from the future to the here and now. So, fundamental differences existed between the two and this should be borne in mind when examining Wesley's 'realized' eschatology.
Some have posited that, rather than realized' eschatology, a better description for Wesley should be 'anticipated, because eschatology and soteriology are so closely linked. Salvation is neither fully attained nor subjective. Rather, it is the impartation of righteousness in Christ which is the believer's and which brings their participation in God's kingdom. Others have suggested that "we can and should 10 develop a processive eschatology when interpreting Wesley's optimism of grace - the work of God in the here and now is merely a down payment for the greater work still to come. Wesley believed in gradations and believers 'going on' in the Lord. Salvation is never static; it continually advances and there is no upper limit, whether the work is gradual or instantaneous. Indeed, the process continues throughout eternity.
Yet whichever term we use, there is no doubt as to the present tense nature of Wesley's eschatology, along with his undoubted belief in a future utopian state. The present glory available to the believer is a foretaste of the glory yet to come. Wesley's understanding of this life was heavily influenced by the Johannine literature, and particular attention is given to this reliance in this book.
**Contents and Sample Pages**
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