프로테스탄트 신학

Protestant theologies
다음에 대한 시리즈 일부
개신교
Latin version of the Christian cross which is used by virtually all Protestant denominations
주제
주요가지
작은 가지
넓은 기반 이동
기타 개발
관련동작
P christianity.svg 기독교의 포탈

개신교 신학은 다양한 개신교 전통이 갖고 있는 교리를 말하며, 어떤 것은 공통점이 있지만 다른 것은 다르다. 일반적으로 개신교 신학은 기독교 신학의 일부로서 기독교 성경, 성 삼위일체, 구원, 신성화, 자선, 전도, 그리고 마지막 네 가지에 대한 믿음을 갖고 있다.

교회가 웨슬리안-아미니안 신학, 리폼드 신학 또는 침례교 신학을 가르치는 등 다양한 개신교 교파들이 교리에 차이가 있다. 루터교단-미수리 시노드, 미국 장로교단, 국제 복음주의 교회와 같은 다른 복음주의 단체들은 각각 루터교, 장로교, 퀘이커교와 같은 그들의 역사적 전통이 지지하는 정통 신학이라고 보는 것에 가입할 수 있다.

교단별 교수법

재림신학

주요 기사: 재림신학

아나밥티스트 신학

주요 기사: 아나밥티스트 신학

메노나이트 신앙은 1632년 도드레흐트 신앙고백에서 공식화되었다.[1]

침례신학

주요기사 : 침례신학

세례교도는 크레도바티즘을 믿는 기독교인으로, 새출산을 경험한 후 세례의 조례를 받아야 한다. 침례교도는 크게 두 가지로 분류된다. 일반 침례교도들(일명 프리윌 침례교도들)은 그리스도의 속죄가 모든 사람에게까지 확장된다고 믿는 반면, 특별 침례교도들(일명 리폼드 침례교도들)은 그것이 선출된 사람들에게만 확장된다고 믿는다.[2] 성결운동이 일어나자 일부 세례교인들은 은혜의 두 번째 저작의 가르침을 받아들여 하나님의 기독교 침례교회 오하이오밸리협회, 성결침례회 등 이 믿음을 강조하는 교파를 형성하였다.[3]

많은 침례교인들 사이에서 영향력을 행사해온 침례교 계승주의(일명 랜드마크주의)의 교리는 "수세기에 걸쳐 그들의 역사를 신약성서 시대까지 추적할 수 있다는 것"과 "침례교인들이 역사의 모든 시대에 존재해 온 참된 교회를 대표해 왔다는 주장"이다.[4][5][6] 이 교회론을 지지하는 세례교도들도 '로마교회에서 반발해 이탈한 교회들에서 내려오지 않았다'는 믿음 때문에 개신교 교회로 특성화하지 않는다. 오히려 그들은 신약성서시대 초창기 교회 시절부터 계속적인 역사적 존재를 누려왔었다."[7]

케스윅 신학

고등생명운동에 등장한 케스윅의 신학은 신이 개인을 죄로부터 보호하는 '추앙과 신앙'을 통해 발생하는 두 번째 은혜의 작품을 가르친다.[8] 기독교·선교동맹 등 케스윅 교파는 기독교·선교동맹이 성화 전체를 원죄에서 하나 정화하는 것으로 보지 않는다는 점에서 웨슬리안·홀리티스 운동과 차이가 있는 반면, 웨슬리안·아미니안 신학을 옹호하는 거룩 교파는 이 신념을 긍정한다.[9][10]

루터 신학

"사적 사면은 모든 죄를 열거할 필요는 없지만, 교회에 계속 남아 있어야 한다." —아우크스부르크 고백, 11조
주요 기사: 루터 신학

복음주의 루터교는 개신교 종교개혁에서 생겨나 예수의 십자가 희생의 장점을 통해 인간을 의로운 존재로 간주한다고 가르치는 신앙에 의한 정당화 교리를 예고했다. 이 믿음의 선물은 루터 신학에 따르면 영혼을 재생하는 세례에서 받는다고 한다.

루터교인들은 세례, 성찬, 고백과 용서라는 세 가지 성찬을 모두 긍정한다.[11][12] 예배에 관해서도, 우크라이나 루터교회와 슬로베니아의 아우크스부르크 고해성사와 같은 비잔틴 레테 루터교회에서 사용되는 것과 같은 다른 루터교회가 사용하는 의식도 있지만 루터교회가 사용하는 지배적인 의식은 포뮬러 미스("미사의 형식")에 근거한 서구식 의식이다.nia.[13]

콩코드 책에 담긴 루터의 신앙고백서 아우크스부르크 고백은 "루터와 그의 추종자들이 고백한 신앙은 새로운 것이 아니라 진정한 가톨릭 신앙일 뿐이며, 그들의 교회는 진정한 가톨릭 또는 보편적 교회를 대표한다"[14]고 가르친다. 루터교인들이 신성로마제국 황제 찰스 5세에게 아우크스부르크 고백서를 제시했을 때, 그들은 "신앙과 실천의 각 조항이 성경에 우선 진실임을 보여준 다음, 교회 아버지와 의회의 가르침에도 진실임을 보여준 것"이라고 믿고 있다.[14]

루터교도들은 성찬 연합에 대한 그들의 교리에서 성찬에 그리스도의 실제 존재를 가르친다.[15]

루터교도들, 특히 높은 교회정신을 가진 사람들은 죽은 사람들을 위해 기도한다.[16][17]

성모 마리아는 테오토코스와 성모 탄생의 도그마스를 보편적으로 가르치는 루터교도들에 의해 높은 존경을 받고 있으며, 많은 사람들이 마리아의 영원한 처녀성과 마리아의 죄없는 모습을 고수하고 있다.[18][19][20]

감리교 신학

감리교 설교자들은 텐트 리바이벌이나 캠프 모임 등의 행사에서 신출생과 성화 전 과정을 일반에 전파하는 것으로 알려져 있는데, 이것이 하나님께서 그들을 존재로 키워주신 이유라고 믿는다.[21]
주요 기사: 감리교 신학

감리교 신학(웨슬리안-아민주의 신학이라고도 한다)은 하나님을 예수 그리스도의 형태로 지구로 보내어 인류 전체를 구원했다고 주장한다. 개인은 신출생에서 정당성을 체험한 다음 자신이 신성하게 여겨지는 경험인 성화로 나아간다.[22] 감리교 신자들에게는 좋은 작품이 성화, 특히 십계명을 세심하게 지키는 데 중요한 역할을 하며, 경건한 일과 자비로운 일을 실천한다.[23][24][25][26] 그리하여 감리교도는 전도를 통해 케리그마를 탈취하는 것 외에도 병원, 고아원, 국밥집, 학교 설립을 통해 사회복음을 선진화하여 희소식을 전파하고 모든 사람을 섬기라는 그리스도의 명령을 따랐다.[27][28][29] 방법론자들은 그들이 믿음의 확신을 가질 수 있다고 믿는다.[30]

교리에 관한 출처와 관련하여 감리교 신학은 성경이 교회의 일차적 권위가 되어야 한다는 것을 주장하는 웨슬리언 4각형의 형태로 프리마 문자(Prima Scriptura)를 가르치고 있는데, 여기에는 이성, 개인적 경험, 교회 전통이 성경에 동의하는 한 교리를 발전시키는 데에도 이용되고 있다.[31]

코버넌트 신학은 감리교회에서 가르친다: 은총의 언약은 가부장제 시대에는 "약속, 예언, 희생, 그리고 마침내 할례에 의해" 그리고 모자이크 법에 따라 "파스찰 양, 경치 염소, [그리고] 아론의 사제"를 통해 관리되었다.[32] 복음서 아래 은총의 언약은 더 큰 성찬과 세례와 주님의 만찬을 통해 중재된다.[32] 감리교회에서 세례는 눈에 보이는 교회로 들어가는 성찬이다.[33] 웨슬리언의 언약 신학은 세례는 은혜의 언약의 표식이자 도장이라는 것을 더 가르친다.[34]

그러므로 세례는 큰 새 복 중 가장 두드러지게 그 표적이 되었다. 세례는 영이 쏟아져 나오는 것, 영이 내려가는 것, 영이 내려가는 것, 영이 사람에게 내리는 것, 영이 내려가는 것, 영이 침례를 받는 사람들에게 쏟아지는 것을 상징했다. 도장으로서도, 또는 확인표시로도 세례는 할례에 응한다.[34]

방법론은 그리스도가 어떻게 성찬식에 나타나게 되었는지에 대한 자세한 내용을 미스터리로 허용하는 한편 성찬식에 그리스도의 실제 존재를 가르친다.[35]

감리교도는 모범을 보이려고 노력하고 교회를 위해 헌신함으로써 성도와 순교자들에게 영광을 돌린다. 많은 감리교도는 죽은 자를 위해 기도한다.[36][23]

모라비아 신학

모라비아 교회는 뉴 탄생의 필요성, 경건성, 전도(특히 선교) 그리고 좋은 일을 하는 것을 가르친다. 이처럼 모라비아 브레트렌은 기독교가 마음의 종교라고 강하게 주장한다.[37] '그리스도의 위대함'을 강조하고 성경을 '모든 종교 진리의 원천'으로 삼고 있다.[37] 모라비아 교회는 뉴 탄생과 관련해 기독교로의 개인적 개종은 개인이 '그리스도를 주님으로 받아 들이는' 즐거운 경험이며, 이후 신앙은 '사람 안에서 매일 성장한다'[37]고 주장한다. 모라비안에게는 "기독교가 미래세대를 위한 청사진을 제시하고자 남자로 살았다" "전환된 사람은 자신의 이미지 속에서 살려고 시도하고 일상이 예수님과 더 닮을 수 있다"[37]고 했다.

모라비아 교회는 모라비아 기독교 인도 순교자들이 처형될 때까지 무저항을 실천하고 찬송가를 부르며 하나님께 기도했던 그나덴후텐 대학살과 같은 만행에서 증명된 기독교 평화주의의 입장을 역사적으로 고수하고 있다.[38][39][40][41]

모라비아 교회의 주교 니콜라우스 친젠도르프는 성찬식은 "사비오르의 사람과의 모든 관계 중 가장 친밀한 관계"[42]라고 말했다. 모라비아 교회는 그리스도의 성찬적 존재로 알려진 관점을 고수한다.[43][44]

오순절 신학

멕시코 칸쿤에 있는 하나님의 교회에서 오순절들이 혀로 기도하고 있다.

성하 오순절은 감리교의 거룩한 운동에 바탕을 두고, 새로운 탄생(은혜의 첫 작품)과 전체 성화(은혜의 두 번째 작품)에 글로솔리아로 증명된 성령과의 세례인 세 번째 은혜의 작품을 추가했다.[45][46]

완성된 작업 오순절들은 뉴 탄생에서 시작되는 점진적인 성화를 가르치며, 완전히 신성화 될 가능성은 거부한다.

퀘이커 신학

퀘이커리즘(Society of Friends)의 창시자인 조지 폭스는 기독교 신자가 죄로부터 자유로울 수 있는 완벽주의를 가르쳤다.[47][48]

폭스 뒤를 이은 초기 퀘이커들은 성령의 힘을 통해 새로운 탄생의 결과로서 인간은 내면의 빛에 계속 의존하고 "믿음의 중심으로서 그리스도의 십자가에 집중"[49]한다면 실제의 죄악으로부터 자유로울 수 있다고 가르쳤다. 조지 폭스는 완벽주의에 대한 가르침에서 "믿음과 죄로부터의 해방에 대한 개인적인 책임"을 강조했다.[49] 기독교인에게는 "완벽주의와 죄로부터의 자유가 이 세상에서 가능했다"[48]고 했다.

개혁신학

주요 기사: 개혁신학

리폼드 전통은 컨티넨탈 리폼드, 조합원, 성공회, 리폼드 침례교 전통으로 대표된다. 그들은 약탈과 제한된 속죄의 교리를 가르친다. 이 종파들이 가르치는 속죄의 관점은 벌칙 대체라고 알려져 있다. 구원에 관해서라면 리폼드 족은 독신주의자다.

리폼드 전통은 다섯 가지 추가 의식을 치르지만, 연방주의에 따라 은혜의 언약의 표시와 봉인인 세례와 주님의 만찬이라는 두 가지 성찬이 있다. 개신교 교회들은 주님의 만찬에 관하여 진정한 공압의 존재를 가르친다.[50]

하이델베르크 카테치즘은 법과 복음을 설명하면서 십계명에 담긴 도덕적 법칙이 기독교인들에게 구속력을 갖고 있으며, 인류를 구원하는 데 나타난 하나님의 은혜에 감사하며 그리스도인이 하나님께 봉사하며 살아가는 법을 가르친다고 가르친다.[51] 리폼드 전통을 확립한 주역인 존 캘빈은 이 법의 제3차 용도를 주요 용어로 여겼다.[51]

참고 항목

참조

  1. ^ Kraybill, Donald B. (12 September 2017). Eastern Mennonite University. Penn State University Press. p. 94. ISBN 9780271080581.
  2. ^ Benedict, David (1848). A General History of the Baptist Denomination in America and Other Parts of the World. Lewis Colby. p. 325. It is, however, well known by the community at home and abroad, that from a very early period they have been divided into two parties, which have been denominated General and Particular, which differ from each other mainly in their doctrinal sentiments; the Generals being Arminians, and the other, Calvinists.
  3. ^ Lewis, James R. (2002). The Encyclopedia of Cults, Sects, and New Religions. Prometheus Books. ISBN 9781615927388.
  4. ^ Manley, Ken R. (2006). From Woolloomooloo to 'Eternity': A History of Australian Baptists: Volume 1: Growing an Australian Church (1831-1914) Volume 2: A National Church in a Global Community. Wipf and Stock Publishers. ISBN 978-1-59752-719-4.
  5. ^ McGoldrick, James Edward (1 January 1994). Baptist Successionism: A Crucial Question in Baptist History. Scarecrow Press. pp. 1–2. ISBN 9780810836815. Although the two most popular textbooks used in America to teach Baptist history cite Holland and England early in the seventeenth century as the birthplace of the Baptist churches, many Baptists object vehemently and argue that their history can be traced across the centuries to New Testament times. Some Baptists deny categorically that they are Protestants and that the history of their churches is related to the success of the Protestant Reformation of the sixteenth century. Those who reject the Protestant character and Reformation origins of the Baptists usually maintain a view of church history sometimes called "Baptist successionism" and claim that Baptists have represented the true church, which must be, and has been, present in every period of history. The popularity of the successionist view has been enhanced enormously by a booklet entitled The Trail of Blood, of which thousands of copies have been distributed since it was published in 1931.
  6. ^ Johnson, Robert E. (13 September 2010). A Global Introduction to Baptist Churches. Cambridge University Press. p. 148. ISBN 9781139788984. One was its belief that the Baptist Church was the only true church. Because only the Baptist Church was an authentically biblical church, all other so-called churches were merely human societies. This mean that only ordinances performed by this true church were valid. All other rites were simply rituals performed by leaders of religious societies. The Lord's Supper could correctly be administered only to members of the local congregation (closed communion). Pastors of other denominations could not be true pastors because their churches were not true churches.
  7. ^ Slatton, James H. (2009). W.H. Whitsitt: The Man and the Controversy. Mercer University Press. pp. 14–15. ISBN 9780881461336. Landmark Baptists insisted that Baptist churches should not be referred to as Protestant churches at all because they did not descend from those churches that broke away in protest from the church of Rome. Rather, they had enjoyed a continuous historical existence from the time of the very first church in the New Testament days.
  8. ^ Naselli, Andy. "Models of Sanctification". The Gospel Coalition. Retrieved 30 September 2020.
  9. ^ "The Radical Holiness Movement and The Christian and Missionary Alliance: Twins, perhaps, but not Identical". Bernie A. Van De Walle. Retrieved 30 September 2020.
  10. ^ Wu, Dongsheng John (1 April 2012). Understanding Watchman Nee: Spirituality, Knowledge, and Formation. Wipf and Stock Publishers. p. 58. ISBN 978-1-63087-573-2. D. D. Bundy notes that A. B. Simpson (1843–1919)—Presbyterian founder of the Christian and Missionary Alliance—who never accepted the Wesleyan doctrine of eradication of sin, accepted the Keswickian understanding of sanctification.
  11. ^ Haffner, Paul (1999). The Sacramental Mystery. Gracewing Publishing. p. 11. ISBN 9780852444764. The Augsburg Confession drawn up by Melanchton, one of Luther's disciples admitted only three sacraments, Baptist, the Lord's Supper and Penance. Melanchton left the way open for the other five sacred signs to be considered as "secondary sacraments". However, Zwingli, Calvin and most of the later Reformed tradition accepted only Baptism and the Lord's Supper as sacraments, but in a highly symbolic sense.
  12. ^ Smith, Preserved (1911). The Life and Letters of Martin Luther. Houghton Mifflin. p. 89. In the first place I deny that the sacraments are seven in number, and assert that there are only three, baptism, penance, and the Lord's Supper, and that all these three have been bound by the Roman Curia in a miserable captivity and that the Church has been deprived of all her freedom.
  13. ^ Hämmerli, Maria; Mayer, Jean-François (23 May 2016). Orthodox Identities in Western Europe: Migration, Settlement and Innovation. Routledge. p. 13. ISBN 9781317084914.
  14. ^ a b Ludwig, Alan (12 September 2016). "Luther's Catholic Reformation". The Lutheran Witness. When the Lutherans presented the Augsburg Confession before Emperor Charles V in 1530, they carefully showed that each article of faith and practice was true first of all to Holy Scripture, and then also to the teaching of the church fathers and the councils and even the canon law of the Church of Rome. They boldly claim, “This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers” (AC XXI Conclusion 1). The underlying thesis of the Augsburg Confession is that the faith as confessed by Luther and his followers is nothing new, but the true catholic faith, and that their churches represent the true catholic or universal church. In fact, it is actually the Church of Rome that has departed from the ancient faith and practice of the catholic church (see AC XXIII 13, XXVIII 72 and other places). 누락 또는 비어 있음 url= (도움말)
  15. ^ Mattox, Mickey L.; Roeber, A. G. (27 February 2012). Changing Churches: An Orthodox, Catholic, and Lutheran Theological Conversation. Wm. B. Eerdmans Publishing. p. 54. ISBN 9780802866943. In this "sacramental union," Lutherans taught, the body and blood of Christ are so truly united to the bread and wine of the Holy Communion that the two may be identified. They are at the same time body and blood, bread and wine. This divine food is given, more-over, not just for the strengthening of faith, nor only as a sign of our unity in faith, nor merely as an assurance of the forgiveness of sin. Even more, in this sacrament the Lutheran Christian receives the very body and blood of Christ precisely for the strengthening of the union of faith. The "real presence" of Christ in the Holy Sacrament is the means by which the union of faith, effected by God's Word and the sacrament of baptism, is strengthened and maintained. Intimate union with Christ, in other words, leads directly to the most intimate communion in his holy body and blood.
  16. ^ "Defense of the Augsburg Confession". Book of Concord. Retrieved 10 April 2014. Now, as regards the adversaries' citing the Fathers concerning the offering for the dead, we know that the ancients speak of prayer for the dead, which we do not prohibit; but we disapprove of the application ex opere operato of the Lord's Supper on behalf of the dead. Neither do the ancients favor the adversaries concerning the opus operatum. And even though they have the testimonies especially of Gregory or the moderns, 95] we oppose to them the most clear and certain Scriptures.
  17. ^ 마틴 루터의 기초신학 저술(Fortress Press 2012 ISBN 978-0-8006883-6); cf. 엘리사 에릭슨 바렛, 잃어버린 것: 오심을 통한 기독교 여행 (웨스트민스터 존 녹스 프레스 2010 ISBN 978-1-61164074-8) 페이지 70
  18. ^ McNabb, Kimberlynn; Fennell, Robert C. (2019). Living Traditions: Half a Millennium of Re-Forming Christianity. Wipf and Stock Publishers. ISBN 978-1-5326-5979-9. Luther's focused position on Mary has more in common with the Orthodox Christian view of the Theotokos, Mary as the Mother of God, rather than with the Roman Catholic view of her as intercessor. ... As a result, the early Lutheran Reformation had both a "biblically based Theotokos-dogma using the Mariology of the ancient church, and it had a Marian piety and devotion based on this dogma, taking its bearings from the soteriologically interpreted notion of God's condescension." ... Lutherans thus confessed in the Formula of COncord in the Solid Declaration, Article VIII.24: On account of this person union and communion of the natures, Mary, the most blessed virgin, did not conceive a mere, ordinary human being, but a human being who is truly the Son of the most high God, as the angel testifies. He demonstrated his divine majesty even in his mother's womb in that he was born of a virgin without violating her virginity. Therefore she is truly the mother of God and yet remained a virgin.
  19. ^ Hillerbrand, Hans J. (2004). Encyclopedia of Protestantism: 4-volume Set. Routledge. ISBN 978-1-135-96028-5. This view of the proper place of Mary and the saints in the lives of the faithful is codified for Lutherans in the BOOK OF CONCORD (1580); these confessions also include the reaffirmation of Mary's perpetual virginity (in Luther's SCHMALKALDIC ARTICLES of 1537) and her title of Theotokos, and praise her as "the most blessed virgin" (Formula of Concord, 1577).
  20. ^ Divozzo, R. (2019). Mary for Protestants. Wipf and Stock Publishers. ISBN 978-1-5326-7585-0.
  21. ^ Gibson, James. "Wesleyan Heritage Series: Entire Sanctification". South Georgia Confessing Association. Archived from the original on 29 May 2018. Retrieved 30 May 2018.
  22. ^ Peters, Ted (1 August 2015). God--The World's Future: Systematic Theology for a New Era, Third Edition. Augsburg Fortress Publishers. p. 391. ISBN 9781506400419. Justification is not enough for the Methodists. The Christian life cannot get along without transformation as well. Transformation is accomplished through the process of sanctification. "The one [justification] implies what God does for us through his Son, the other [sanctification] he works in us by his Spirit." The spiritual life of the Methodist ends up reiterating what the Roman Catholics had deemed so important, namely transformation.
  23. ^ a b Peters, Ted (1 August 2015). God--The World's Future: Systematic Theology for a New Era, Third Edition. Augsburg Fortress Publishers. p. 391. ISBN 9781506400419. Justification is not enough for the Methodists. The Christian life cannot get along without transformation as well. Transformation is accomplished through the process of sanctification. "The one [justification] implies what God does for us through his Son, the other [sanctifiation] he works in us by his Spirit." The spiritual life of the Methodist ends up reiterating what the Roman Catholics had deemed so important, namely transformation.
  24. ^ Rothwell, Mel-Thomas; Rothwell, Helen F. (1998). A Catechism on the Christian Religion: The Doctrines of Christianity with Special Emphasis on Wesleyan Concepts. Schmul Publishing Co. p. 53. ...after a man is saved and has genuine faith, his works are important if he is to keep justified.
    146) James 2:20-22, "But wilt thou known, O vain main, that faith without (apart from) works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou faith wrought with works, and by works was faith made perfect?
  25. ^ Elwell, Walter A. (1 May 2001). Evangelical Dictionary of Theology (Baker Reference Library). Baker Publishing Group. p. 1268. ISBN 9781441200303. This balance is most evident in Wesley's understanding of faith and works, justification and sanctification...Wesley, in a sermon entitled "Justification by Faith", makes an attempt to define the term accurately. First, he 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...The Wesleyan tradition insists that grace is not contrasted with law but with the works of the law. Wesleyans remind us that Jesus came to fulfill, not destroy the law. God made us in his perfect image, and he wants that image restored. He wants to return us to a full and perfect obedience through the process of sanctification...Good works follow after justification as its inevitable fruit. Wesley insisted that Methodists who did not fulfill all righteousness deserved the hottest place in the lake of fire.
  26. ^ Campbell, Ted A. (1 October 2011). Methodist Doctrine: The Essentials, 2nd Edition. Abingdon Press. pp. 40, 68–69. ISBN 9781426753473. An important aspect of the pursuit of sanctification is the careful following of God's moral law. Wesley and the Methodist doctrinal statements acknowledge, in harmony with the Reformed tradition, that the "ceremonial law" of the Hebrew Bible had passed out of use for Christians. But they insisted that the moral law remained as a guide to Christians. The content of the moral law includes preeminently the Ten Commandments. Methodist observance of the Lord's Day (see chapter 7) was grounded in their sense that the observance of Sunday as a day of rest fulfilled the commandment to sanctify the sabbath.
  27. ^ Abraham, William J.; Kirby, James E. (2009). The Oxford Handbook of Methodist Studies. Oxford University Press. ISBN 9780191607431. First, it is clear that 'evangelism' is primarily concerned with the evangel, the gospel, or the good news we bear in the world.
  28. ^ Models for Christian Higher Education: Strategies for Survival and Success in the Twenty-First Century. William B. Eerdmans Publishing Company. 1997. p. 290. ISBN 9780802841216. Retrieved 18 October 2007. Wesleyan institutions, whether hospitals, orphanages, soup kitchens or schools, historically were begun with the spirit to serve all people and to transform society.
  29. ^ Wilson, Charles Reagan (2005). Encyclopedia of Religion in the South. Mercer University Press. ISBN 9780865547582. Both Southern Baptist and Methodist organizations engaged in evangelism and social service missions in the United States and abroad. ... However, despite their similarities in evangelism and social services, by the dawn of the 20th century the two denominational women's movements had already diverged from each other because the Methodist organizations had embraced the Social Gospel. They had embarked not only on social service in addition to evangelism but on social reform.
  30. ^ Yates, Arthur S. (2015). The Doctrine of Assurance: With Special Reference to John Wesley. Wipf and Stock Publishers. ISBN 9781498205047. Writing to Arthur Bedford on 4th August 1738, Wesley says: 'That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith. . . . I think the Scriptural words are ...
  31. ^ "Methodist Beliefs: In What Ways Are Lutherans Different from United Methodists?". Wisconsin Evangelical Lutheran Synod. Archived from the original on 22 May 2014. Retrieved 22 May 2014.
  32. ^ a b Crowther, Jonathan (1815). A Portraiture of Methodism. p. 224.
  33. ^ Stuart, George Rutledge; Chappell, Edwin Barfield (1922). What Every Methodist Should Know. Lamar & Barton. p. 83.
  34. ^ a b Summers, Thomas Osmond (1857). Methodist Pamphlets for the People. E. Stevenson & F. A. Owen for the M. E. Church, South. p. 18.
  35. ^ Neal, Gregory S. (19 December 2014). Sacramental Theology and the Christian Life. WestBow Press. p. 111. ISBN 9781490860077. For Anglicans and Methodists the reality of the presence of Jesus as received through the sacramental elements is not in question. Real presence is simply accepted as being true, its mysterious nature being affirmed and even lauded in official statements like This Holy Mystery: A United Methodist Understanding of Holy Communion.
  36. ^ Gould, James B. (4 August 2016). Understanding Prayer for the Dead: Its Foundation in History and Logic. Wipf and Stock Publishers. pp. 57–58. ISBN 9781620329887. The Roman Catholic and English Methodist churches both pray for the dead. Their consensus statement confirms that "over the centuries in the Catholic tradition praying for the dead has developed into a variety of practices, especially through the Mass. ... The Methodist church ... has prayers for the dead ... Methodists who pray for the dead thereby commend them to the continuing mercy of God."
  37. ^ a b c d Atwood, Scott Edward (1991). "An Instrument for Awakening": The Moravian Church and the White River Indian Mission. College of William & Mary. p. 7, 14, 20-24.
  38. ^ Stoeffler, F. Ernest (1 February 2007). Continental Pietism and Early American Christianity. Wipf and Stock Publishers. p. 156. ISBN 978-1-55635-226-3.
  39. ^ Tucker, Spencer; Arnold, James R.; Wiener, Roberta (30 September 2011). The Encyclopedia of North American Indian Wars, 1607–1890: A Political, Social, and Military History. ABC-CLIO. p. 331. ISBN 978-1-85109-697-8.
  40. ^ Schutt, Amy C. (1 March 2013). Peoples of the River Valleys: The Odyssey of the Delaware Indians. University of Pennsylvania Press. p. 172. ISBN 978-0-8122-0379-0.
  41. ^ Zrinski, Tara (9 September 2011). "Guest Minister Reminds Moravians of Pacifist Roots". Patch. Retrieved 18 July 2021.
  42. ^ Knouse, Nola Reed (2008). The Music of the Moravian Church in America. University Rochester Press. p. 34}quote=Holy Communion, of course, is a central act of worship for all Christians, and it should come as no surprise that it was also highly esteemed in the Moravian Church. Zinzendorf referred to it as the "most intimate of all connection with the person of the Saviour." The real presence of Christ was thankfully received, though, typically, the Moravians refrained from delving too much into the precise way the Savior was sacramentally present. ISBN 978-1580462600.
  43. ^ Veliko, Lydia; Gros, Jeffrey (2005). Growing Consensus II: Church Dialogues in the United States, 1992–2004. Bishop's Committee for Ecumenical and Interreligious Affairs, United States Conference of Catholic Bishops. p. 90. ISBN 978-1574555578.
  44. ^ Atwood, Craig D. (1 November 2010). Community of the Cross: Moravian Piety in Colonial Bethlehem. Penn State Press. p. 165. ISBN 9780271047508. In the eighteenth century, the Moravians consistently promoted the Lutheran doctrine of the real presence, which they described as a "sacramental presence."
  45. ^ The West Tennessee Historical Society Papers - Issue 56. West Tennessee Historical Society. 2002. p. 41. Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia.
  46. ^ The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing. 1999. p. 415. ISBN 9789004116955. While in Houston, Texas, where he had moved his headquarters, Parham came into contact with William Seymour (1870-1922), an African-American Baptist-Holiness preacher. Seymour took from Parham the teaching that the baptism of the Holy Spirit was not the blessing of sanctification but rather a third work of grace that was accompanied by the experience of tongues.
  47. ^ George Fox (1661). "Some Principles of the Quakers". Robert Wilson.
  48. ^ a b Stewart, Kathleen Anne (1992). The York Retreat in the Light of the Quaker Way: Moral Treatment Theory : Humane Therapy Or Mind Control?. William Sessions. ISBN 9781850720898. On the other hand, Fox believed that perfectionism and freedom from sin were possible in this world.
  49. ^ a b Elwell, Walter A. (2001). Evangelical Dictionary of Theology. Baker Academic. ISBN 9780801020759.
  50. ^ McKim, Donald K. (1998). Major Themes in the Reformed Tradition. Wipf and Stock Publishers. ISBN 978-1-57910-104-6. The Westminster Confession emphatically declares that Christ is truly present in the elements and is truly received by those partaking, "yet not carnally and corporally, but spiritually" (chap. 31, par. 7). The insistence is that while Christ's presence is not physical in nature it is no less a real and vital presence, as if it were a physical presence. ... Those of us in the Reformed tradition are under strong obligation to honour the notion of the real presence of Christ in the Lord's Supper.
  51. ^ a b "God's Law in Old and New Covenants". Orthodox Presbyterian Church. 2018. Retrieved 1 June 2018.