Anderson, ed., Methodism (Nashville: The Methodist Publishing House, 1947),103-15.22. David C. Shipley, "Wesley and Some Calvinistic Controversies," The DrewGateway 25 (Summer 1955): 202.23. Granville C. Henry, "John Wesley's Doctrine of Free Will," The London<strong>Quarterly</strong> and Holborn <strong>Review</strong> 185 (July 1960): 203.24. Robert E. Chiles, Theological Transition in American Methodism (Nashville:Abingdon Press, 1965).25. Albert Outler, Evangelism in the Wesleyan Spirit (Nashville: Tidings, 1971), 44,45.26. Albert Outler, Theology in the Wesleyan Spirit (Nashville: Tidings, 1975), 35.27. Ibid., 37,38.28. See Wesley's 'Treatise on Baptism," Works (1872) 10:188-201, esp. 191-2.29. Ibid., 1:280. See also the 1746 sermon 'The Means of Grace," Sermons (Outler)1:376-400.30. Rob L. Staples, Outward Sign and Inward Grace, The Place of Sacraments inWesleyan Spirituality (Kansas City: Beacon Hill, 1991), 83, 181, 178.31. Randy Maddox, Responsible Grace: John Wesley's Practical Theology(Nashville: Kingswood Books, 1994), 29.32. Ibid, 74-93.33. Ibid., 84-85.34. 'The Witness of Our Own Spirit," Sermons (Outler) 1:309.35. Maddox, 85.36. John Wesley, Explanatory Notes on the New Testament (London: Bowyer, 1755).37. Journal, July 13, 1756.38. "Salvation by Faith," Sermons (Outler), 1:118.39. 'The Deceitfulness of the Human Heart," Sermons (Outler) 4:152.40. 'The Spirit of Bondage and Adoption," Sermons (Outler) 1:258.41. Cf. "Justification by Faith," Sermons (Outler) esp. 1:192-3.42. "On Working Out our Own Salvation," Sermons (Outler) 3:199-209.43. Manfred Marquardt, John Wesley's Social Ethics, trans, by W. Stephen Gunter(Nashville: Abingdon Press, 1992), 91. For a more detailed discussion of therelationship between good works and prevenient grace, see 89-101.44. 'To Richard Morgan, Sen." 19 Oct. 1732, Letters (Baker), 1:339-40. Underliningadded to highlight "evangelistic" emphases inseparably linked to the deeds of mercy.45. The references are multitudinous in the Wesley corpus, but the following arerepresentative. Journal (Heitzenrater), 21:427, 4 Sept. 1763; 22:106, 30 Sept. 1767;22:348,6 Sept. 1772; 23:298,15 Mar. 1784. For a broader discussion of fieldpreaching and the "problems" it cause Wesley, see my discussion in The Limits ofLove Divine (Nashville: Kingswood Books, 1989), esp. 32-33, 112, 138-9, 141-4, 156.52 QUARTERLY REVIEW / SPRING <strong>1999</strong>
Tore MeistadSystematic Theology and Ethics in theWesleyan Tradition: SomeMethodological Reflections'fter almost 150 years of Methodist preaching in LutheranScandinavia, research has shown that the message of theUnited Methodist Church can hardly be characterized as Wesleyan(Dysjeland 1987). But the fact is that this message never has beenpurely Wesleyan. In Norway, Lutheran theology and the Holinesstradition have been influential on Methodist preaching from thebeginning. From the 1930s on, these elements have proven to bemore influential in Methodism than have its Wesleyan roots(Meistad 1994).In 1992 I published a textbook in systematic theology and ethics forthe United Methodist seminaries in Scandinavia. 2My intention was tooffer to the students an alternative foundation for their theologicalreflection and to replace some of the Lutheran books which werebeing used to educate UM pastors in Scandinavia. The time has cometo revise that text. The UMC Annual Conference in Sweden theninvited me to write a catechism for adults in the Wesleyan tradition. ItTore Meistad, former Dean of the United Methodist Seminary in Norway, isAssociate Professor in the Christian Religion at Finnmark State College for HigherEducation, Alta, Norway. He is the author of many articles and books, includingChurch History: An Introduction, Kristiansand, 1993) and Studies in WesleyanTheology, Alta, 1994).SYSTEMATIC THEOLOGY AND ETHICS IN THE WESLEYAN TRADITION 53