Protestant Reformation in England

Fin in ally, Henry persuaded the Archbishop of Canterbury to grant him a divorce and he subsequently married Anne Boleyn, nevertheless in the process, he broke away from the Catholic Church (Trueman).

Yale historiographer G.W. Bernard contends that Henry "saw himself as deity's lieutenant...whose divinely ordained relegating was to purify the church" and disagrees with the view that "Henry's disagreement with Rome was " besides a cynical excuse by which he could surface the way for a marital union with Anne Boleyn" (Heydt). In any case, since the English people were weary of being taken gain of by the Catholic Church, they supported Henry's get going, and in 1534 an Act of sevens made him "the Supreme Head of the Church" (Trueman). Although the country remained formally Catholic, "the pope's power had been ended" (Trueman). Thus, England essentially had its own unique Reformation, charm Europe's Reformation was led by Martin Luther's protests against the Church's corruption in 1517 quite (Cuizon). In England, the movement started at the top, with the king; in Europe, it started with the people. Martin Luther was non only a spokesperson but also the religious leader of the European Reformation, soon followed by others such as John Calvin and Ulrich Zwingli (Cuizon).

Distinctive Influences That Molded John Wesley

"deity's Preparing, Accepting, and Sustaining favor." John Wesley: Holiness of Heart and Life. .

3. Sanctifying kindness. Also called "sustaining grace," sanctifying grace is what sustains the person who has already accepted God's grace and is ready to "move on...toward perfection" ("God's Preparing, Accepting, and Sustaining Grace"). In Wesley's view, a deliverymanian who did not continue to move on in this way could be said to "fall from grace" or "backslide" ("God's Preparing, Accepting, and Sustaining Grace").

1. Justification by conviction.

This is viewed by the Methodist Church as "the gateway to sanctification" or "scriptural holiness" (Tuttle). Wesley regarded justification not as "being made actually just and righteous," i.e., sanctified, but as "pardon or forgiveness" that "comes by faith" (Tuttle). This faith "is received by repentance and our willingness to trust Christ as the one able to deliver us from all our sins" (Tuttle).

4. The witness of the savor. Wesley asserted in his sermon "The Witness of the Spirit (II)" that the word martyria in the Greek which is translated "witness" has also been rendered in other places as "testimony" or " temper" and that this record is "the sum of what God testifies in all the inspired writings, 'that God hath given unto us eternal life, and this life is in his Son'" (Wesley). He asserts that the Person who is testifying is the Holy Spirit and that what He testifies is "that we are the children of God" (Wesley).

Heizenrater, Richard P. Wesley and the People Called Methodists. Nashville, TN: Abingdon Press, 1995.

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