In the broad sense of the term, the Wesleyan tradition identifies the theological impetus for those movements and denominations (and their name is Legion) who trace their roots to a theological tradition finding its initial focus in John Wesley . 在广义的来说，卫斯理大学的传统，确定了神学思想建设的动力，对于那些运动和面额（和他们的名字是军团）谁追查其根源，以神学的传统，找到其最初的重点是在约翰卫斯理 。 Although its primary legacy remains within the various Methodist denominations (the Wesleyan Methodist, the Free Methodist, the African Methodist Episcopal, the African Methodist Episcopal Zion, the Christian Methodist Episcopal, and the United Methodist), the Wesleyan tradition has been refined and reinterpreted as catalyst for other movements and denominations as well, eg, Charles Finney and the Holiness movement; Charles Parham and the Pentecostal movement; Phineas Bresee and the Church of the Nazarene.虽然它的主要遗产，仍然是内部的各种面额的循道卫理（卫斯理循道卫理，免费循道卫理，非洲卫理主教，非洲卫理主教，锡安，基督教循道卫理主教，和美国的循道卫理） ，卫斯理大学的传统，一直改进和重新作为催化剂，其他运动和面额，以及，例如，查尔斯芬尼和成圣的运动;查尔斯parham和五旬节运动;菲尼亚斯bresee和教会的拿撒勒。
In the more narrow sense of the term, the Wesleyan tradition has been associated with Arminianism, usually in contrast to Reformed Calvinism.在较为狭义的任期，卫斯理大学的传统，一直与亚米纽斯主义，通常是在对比改革加尔文。 This could be misleading. Historically, Calvinists have feared that Wesleyans have strayed too close to Pelagianism.这可能是误导之嫌。 历史上， calvinists有担心，卫斯理宗有strayed太接近佩拉纠学派。 On the other hand, Wesleyans have feared that Calvinists have strayed too close to antinomianism. In fact, neither is necessarily true. 在另一方面，卫斯理宗有担心calvinists有strayed太接近antinomianism 。事实上，也不是一定属实。 Calvin was no antinomian and neither Arminius nor Wesley a Pelagian. Justification by faith is pivotal for both traditions. Although free will is an issue, in many respects the two traditions are not that far apart.卡尔文没有antinomian和既不亚米纽斯也不韦斯利一pelagian 。 理由，信仰是至关重要两种传统，虽然自由意志的一个问题是，在许多方面，两个传统，是不是相距甚远。 For example, Wesley stated that he and Calvin were but a hair's breadth apart on justification. Sanctification, not free will, draws the clearest line of distinction. Good theology, for Wesley, was balance without compromise.举例来说，韦斯利说，他和Calvin人，但头发的广度，除了对的理由。 成圣，而不是自由意志，制定清晰的路线的区别。良好的神学，韦斯利，是毫不妥协的平衡。 This balance is most evident in Wesley's understanding of faith and works, justification and sanctification.这种平衡是最明显的在韦斯利的认识，信仰和工程，理由和成圣。 Those who espouse such a tradition like to think of this as their peculiar genius.这些谁拥护这样的传统一样，想以此作为其独特的天才。
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It is not that faith of a heathen, nor of a devil, nor even that of the apostle while Christ remained in the flesh.这并不是说信仰的一个heathen ，也不是魔鬼，甚至也不是使徒，而基督仍然留在肉。 It is "a divine supernatural, evidence or conviction, 'of things not seen,' not discoverable by our bodily senses."它是“神的超自然的，证据或定罪， '的东西没有看到， '无法发现我们的身体感官” 。 Furthermore, "justifying faith implies a sure trust and confidence that Christ died for my sins, that He loved me and gave Himself for me" (Works, V, 60 - 61).此外， “有理由的信仰意味着肯定的信任和信心，基督死亡为我的罪，他爱我，并给自己，为我” （工程，五， 60 -6 1） 。 This faith is received by repentance and our willingness to trust Christ as the one able to deliver us from all our sins.这个信念是所收到的忏悔和我们愿意相信基督为一个能够提供我们从我们所有的罪孽。
With justification by faith as the foundation the Wesleyan tradition then builds a doctrine of sanctification upon it. The doctrine develops like this. 与理由，信仰为基础的卫斯理大学的传统，然后建立一个学说赋予它的神圣。学说的发展这样的。 Man and woman were created in the image of God's own eternity.男人和女人所建立的形象，上帝的自己的永恒。 They were upright and perfect.他们一身正气和完善。 They dwelt in God and God dwelt in them.他们花了在上帝和上帝花了他们的。 God required full and perfect obedience, and they were (in their unfallen state) equal to the task.上帝所需的充分和完善的服从，而他们（在他们的国家unfallen ）等于任务。 They then disobeyed God.然后，他们不服从上帝。 Their righteousness was lost.他们是正义的丧失。 They were separated from God.他们脱离上帝。 We, as their seed, inherited a corruptible and mortal nature.我们，因为他们的种子，继承了corruptible和致命的性质。 We became dead, dead in spirit, dead in sin, dead to God, so that in our natural state we hastened on to death everlasting.我们成了死了，死的精神，死在单仲偕，死给上帝，所以，在我们的自然状态，我们赶紧对死刑永恒的。 God, however, was not to be undone.上帝，但是，不要被撤消。 While we were yet sinners Christ died for the ungodly.虽然我们尚未死亡的罪人，基督为ungodly 。 He bore our sins that by his stripes we might be healed.他无端背负了我们的罪过表示，他的条纹，我们可能会愈合。 The ungodly, therefore, are justified by faith in the full, perfect, and sufficient sacrifice.该ungodly ，因此是合理的信念，在全面，完善，并有足够的牺牲。 This is not the end, however.这是不是结束，但。 This is only the beginning.这只是一个开端。 Ultimately for the true Wesleyan salvation is completed by our return to original righteousness.最终真正的卫斯理救恩是完成我们返回到原始正义。 This is done by the work of the Holy Spirit.这是所做的工作的圣灵。
Although we are justified by faith alone, we are sanctified by the Holy Spirit, the Spirit that makes us holy. 虽然我们有理由信仰单，我们神圣的，由圣灵的精神，令我们神圣的。
The Wesleyan tradition insists that grace is not contrasted with law but with the works of the law.该卫斯理大学的传统，坚持的宽限期，是不是对比法，但随着工程的法律。 Wesleyans remind us that Jesus came to fulfill, not destroy, the law.卫斯理宗提醒我们，耶稣来完成，摧不垮，该法。 God made us in his perfect image, and he wants that image restored.上帝使我们在他完美的形象，他希望这一形象得到恢复。 He wants to return us to a full and perfect obedience through the process of sanctification.他要返回我们充分和完善服从通过的过程中成圣。 As we continually yield to the Spirit's impulse, he roots out those things that would separate us from God, from ourselves, and from those around us.正如我们不断屈服的精神的冲动，他的根这些事情会分开我们从上帝，从自己，从那些在我们身边。 Although we are not justified by good works, we are justified for good works.虽然我们是没有道理的，由好的作品，我们有理由为好的作品。 To be sure, no good works precede justification, as they do not spring from faith in Christ.可以肯定的是，没有好的作品之前的理由，因为他们没有春天从信仰在基督里。 Good works follow after justification as its inevitable fruit.好的作品后，后续的理由，作为其不可避免的果实。 Wesley insisted that Methodists who did not fulfill all righteousness deserved the hottest place in the lake of fire.韦斯利坚持认为，卫理谁没有履行所有正义之无愧最热的地方在湖，小心防火。 Fulfilling "all righteousness" or being restored to our original righteousness became the hallmark of the Wesleyan tradition.履行“所有正义”或正在恢复到我们原来的正义，成为标志的卫斯理大学的传统。
To fulfill all righteousness describes the process of sanctification.履行所有正义的描述过程中成圣。 Wesley insisted that imputed righteousness must become imparted righteousness.韦斯利坚持认为，可扣抵正义必须成为传授正义。 God grants his Spirit to those who repent and believe that through faith they might overcome sin.上帝赠款他的精神，向那些谁悔改并相信，通过信仰，他们可能会克服单。 Wesleyans want deliverance from sin, not just from hell. Wesley speaks clearly of a process that culminates in a second definite work of grace identified as entire sanctification. Entire sanctification is defined in terms of "pure or disinterested love."卫斯理宗想要解脱，从单仲偕，不只是来自地狱的。 韦斯利说，显然是一个过程，意味着在第二个明确的工作宽限期确定为整个成圣。整个成圣的定义而言， “纯或无私的爱” 。 Wesley believed that one process that culminates in a second definite work of grace identified as entire sanctification.卫斯理认为，一个过程，意味着在第二个明确的工作宽限期确定为整个成圣。
Entire sanctification is defined in terms of "pure or disinterested love."整个成圣的定义而言， “纯或无私的爱” 。 Wesley believed that one could progress in love until love became devoid of self - interest at the moment of entire sanctification.卫斯理认为，一个可能的进展，在爱，直到爱成为缺乏自我-在利益的时候，整个成圣。 Thus, the principles of scriptural holiness or sanctification are as follows: sanctification is received by faith as a work of the Holy Spirit.因此，原则圣经成圣或成圣分别如下：成圣是所收到的信念，作为一个工作的圣灵。 It begins at the moment of new birth.它开始在现阶段，新出生。 It progresses gradually until the instant of entire sanctification.它的进展，逐步直至瞬间整个成圣。 Its characteristics are to love God and one's neighbor as oneself; to be meek and lowly in heart, having the mind which was in Christ Jesus; to abstain from all appearance of evil, walking in all the commandments of God; to be content in every state, doing all to the glory of God.其特点是热爱上帝和1的近邻，作为自己;要温柔和卑贱的心，心是在基督耶稣;投弃权票，从所有的外观邪恶，走在所有的诫命，上帝要的内容在每一个国家尽一切以神的荣耀。
Ironically, in spite of an emphasis on "doing," many within the Wesleyan tradition have lost their social vision as well.具有讽刺意味的是，尽管一个侧重于“做” ，许多内部的卫斯理大学的传统，失去了他们的社会抱负，以及。 Originally Wesley championed the fight against injustices like slavery and the lack of prison reform.本来韦斯利倡导的打击不公正的一样，奴役和缺乏监狱改革。 Many followed in his footsteps.其次，许多在他的后尘。 The cry of the early Holiness movement (which carried the banner of the Wesleyan tradition throughout the nineteenth century) was "Repent, believe, and become an abolitionist."该哭的早期成圣运动（即进行旗帜的卫斯理大学的传统，在整个十九世纪）是“悔改，相信，并成为废除死刑” 。 Unfortunately, many within the Wesleyan tradition lost their social consciences when the Holiness movement became defensive and ingrown during the late 1800s.不幸的是，许多与卫斯理大学的传统，失去了他们的社会良心，当神圣的运动，成为防御和ingrown在1800年代末期。 When such movements lose their theological head (Finney died in 1875), they tend to become more and more rigid.当这种运动失去了他们的神学头（芬尼死亡，在1875年） ，他们往往变得越来越僵化。 The social gospel became associated with liberalism, and many within the Wesleyan tradition overreacted.社会福音，成为相关的自由主义，和许多与卫斯理传统过度。 There was also a period of infighting.此外，还有一个时期内斗。 At the turn of the century the Wesleyan tradition, then deeply embedded within the Holiness movement, splintered.在世纪之交的卫斯理大学的传统，然后深深嵌入的神圣运动，四分五裂。 Now the Wesleyan tradition can be traced through many different movements and denominations which still hold, in one form or another, a view to justification by faith as the gateway to sanctification.现在，卫斯理大学的传统可以追溯到透过很多不同的运动和面额，其中仍坚持，在一种或另一种形式，以期的理由，信仰作为通往成圣。 Admittedly, there might have been some improvements on Wesley's legacy, but much has been lost as well.无可否认，可能有一些改善，对韦斯利的遗产，但大部分已遗失，以及。 Wesley's own question, "How to reunite the two so long divided, knowledge and vital piety?", strikes a relevant chord.韦斯利自己的问题， “如何统一两个只要划分，知识和重要的虔诚？ ” ，罢工有关的共鸣。 The principles of scriptural holiness still have meaning and contain much that is yet precious and important for our contemporary world.的原则，圣经的神圣仍然具有意义，并包含了许多是尚未宝贵和重要，为我们当代世界的。
RG Tuttle,
Jr塔特尔的RG和JR
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
J. Wesley, Works,
ed. j.韦斯利，工程，教育署。 T. Jackson, 14 vols.; H. Lindstrom,
Wesley and Sanctification; PA Mickey, Essentials of Wesleyan Theology; JB Behney
and PH Eller, The History of the Evangelical United Brethren Church; FA Norwood,
The Story of American Methodism.汤匙，杰克逊， 14卷;每小时lindstrom
，韦斯利和成圣;坝米奇，要点卫斯理神学; jb behney和pH eller
，历史的福音事工促进会，美国教会的弟兄;发诺伍德，故事的美国卫理宗。
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