Changes

Wesley's American followers did not consider him a theologian. Initial inattention to Wesley's theology stemmed in part from the [[American Revolution]] and the desire to separate from British  antecedents. Furthermore American bishop [[Francis Asbury]] lacked any formal theological education and had little interest in theology. The typical early circuit-riding preachers did not share Wesley's belief in the need to be grounded in classic theological texts, and they often claimed believers needed to rely on scripture alone to interpret true religion. Apologetics for Methodist beliefs on grace and sanctification received more attention than did the corpus of Wesley's theology. Churchmen concluded that Wesley did not have a clearly articulated and systematic theology because he had nothing comparable to [[John Calvin]]'s ''Institutes'' and because his theology on some issues changed over time.  Methodists ministers saw their theology as part of the larger [[Arminian]] tradition, which allowed for everyone to get to heaven. As seminaries to train Methodist preachers emerged, the curriculum marginalized the study of Wesley's theology.<ref> Randy L. Maddox, "Respected Founder/neglected Guide: the Role of Wesley in American Methodist Theology," ''Methodist History'' 1999 37(2): 71-88 </ref>  

Wesley's American followers did not consider him a theologian. Initial inattention to Wesley's theology stemmed in part from the [[American Revolution]] and the desire to separate from British  antecedents. Furthermore American bishop [[Francis Asbury]] lacked any formal theological education and had little interest in theology. The typical early circuit-riding preachers did not share Wesley's belief in the need to be grounded in classic theological texts, and they often claimed believers needed to rely on scripture alone to interpret true religion. Apologetics for Methodist beliefs on grace and sanctification received more attention than did the corpus of Wesley's theology. Churchmen concluded that Wesley did not have a clearly articulated and systematic theology because he had nothing comparable to [[John Calvin]]'s ''Institutes'' and because his theology on some issues changed over time.  Methodists ministers saw their theology as part of the larger [[Arminian]] tradition, which allowed for everyone to get to heaven. As seminaries to train Methodist preachers emerged, the curriculum marginalized the study of Wesley's theology.<ref> Randy L. Maddox, "Respected Founder/neglected Guide: the Role of Wesley in American Methodist Theology," ''Methodist History'' 1999 37(2): 71-88 </ref>  

After 1880, Methodist theologians in the United States started to question and reinterpret his doctrines. Scholarship turned away from the inerrancy and infallibility of scripture that Wesley advocated and critics challenged his ideas about original sin and Christology. Theological liberalism found favor, as the new theology responded to rationalism, philosophical idealism, and improved biblical scholarship. Unlike many other denominations, Methodism did not experience theological warfare between proponents of liberal theology and their fundamentalist counterparts. Perhaps the most influential theologian was Borden Parker Bowne (1847-1910), profesor at Bston University. He was the first systematizer of American Personalism, arguing that a personal God was the cause of all things and the solution to all problems. Personalism was empirical in that self-experience was at its core. Bowne was known as the 'Socrates of the Methodist Church' for his criticisms of the church, especially its episcopal organization.<ref>Rufus Burrow, Jr., "Borden Parker Bowne: the First Thoroughgoing Personalist," ''Methodist History'' 1997 36(1): 44-54</ref>

After 1880, Methodist theologians in the United States started to question and reinterpret his doctrines. Scholarship turned away from the inerrancy and infallibility of scripture that Wesley advocated and critics challenged his ideas about original sin and Christology. Theological liberalism found favor, as the new theology responded to rationalism, philosophical idealism, and improved biblical scholarship. Unlike many other denominations, Methodism did not experience theological warfare between proponents of liberal theology and their fundamentalist counterparts. Perhaps the most influential theologian was Borden Parker Bowne (1847-1910), professor at Boston University. He was the first systematizer of American Personalism, arguing that a personal God was the cause of all things and the solution to all problems. Personalism was empirical in that self-experience was at its core. Bowne was known as the 'Socrates of the Methodist Church' for his criticisms of the church, especially its episcopal organization.<ref>Rufus Burrow, Jr., "Borden Parker Bowne: the First Thoroughgoing Personalist," ''Methodist History'' 1997 36(1): 44-54</ref>

In the 20th century, Wesley's theology received even more critical analysis. Though some sought to demonstrate how Wesley's theology applied to modern issues, his theology, as he expressed it, had little following.  However, a conservative response did develop among some Methodists that remained true to religious orthodoxy and offered reasoned critiques of liberal doctrines. In the late 20th century, Methodist theologians rediscovered Wesley as they became intrigued by contemporary intellectual developments and sought to reform theology to embrace them. They used Wesley's writings selectively to show how he was connected to modern movements. <ref> H. O. (Tom) Thomas, "Whenceforth Wesley: John Wesley's Theology from Then to Now." ''Methodist History'' 2005 43(4): 258-272; Glen Spann, "Theological Transition Within Methodism: the Rise of Liberalism and the Conservative Response," ''Methodist History'' 2005 43(3): 198-212 </ref>

In the 20th century, Wesley's theology received even more critical analysis. Though some sought to demonstrate how Wesley's theology applied to modern issues, his theology, as he expressed it, had little following.  However, a conservative response did develop among some Methodists that remained true to religious orthodoxy and offered reasoned critiques of liberal doctrines. In the late 20th century, Methodist theologians rediscovered Wesley as they became intrigued by contemporary intellectual developments and sought to reform theology to embrace them. They used Wesley's writings selectively to show how he was connected to modern movements. <ref> H. O. (Tom) Thomas, "Whenceforth Wesley: John Wesley's Theology from Then to Now." ''Methodist History'' 2005 43(4): 258-272; Glen Spann, "Theological Transition Within Methodism: the Rise of Liberalism and the Conservative Response," ''Methodist History'' 2005 43(3): 198-212 </ref>

==Missions==

==Missions==