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 .在广义上来说的，传统的卫斯理神学标识其名称为动力的运动和面额（和军团）谁追查其根源，以找到一个神学传统的约翰卫斯理最初关注的焦点 。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在各种面额卫（卫斯理循道卫理中，循理，非洲卫理公会，非洲卫理主教锡安，基督教卫理公会，以及联合卫），卫斯理大学的传统，经过提炼和重新解释为催化剂及其他变动，以及面额，如查尔斯芬尼和圣洁运动，查尔斯帕勒姆和五旬节运动，菲尼亚斯布雷西和拿撒勒教会的。
In the more narrow sense of the term, the Wesleyan tradition has been associated with Arminianism, usually in contrast to Reformed Calvinism.在长期，更狭窄的意义上说，卫斯理大学的传统已经与亚米纽斯主义，通常相对于改革加尔文。This could be misleading. Historically, Calvinists have feared that Wesleyans have strayed too close to Pelagianism.这可能会产生误导。 历史上，加尔文教派都担心，卫斯理宗有偏离太接近佩拉纠。On the other hand, Wesleyans have feared that Calvinists have strayed too close to antinomianism. In fact, neither is necessarily true. 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. 另一方面，卫斯理宗有担心，加尔文教派已偏离太接近律法主义。事实上，也不是必然的。卡尔文antinomian的也不是没有，也不亚米纽斯韦斯利一伯拉纠。 信仰理由，由传统的关键是为。虽然自由意志一个问题，在许多方面，两个传统，是不是那么遥远。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.例如，韦斯利说，他和卡尔文人，但头发的广度除了免费的理由。 成圣，而不是将提请最明显的区别线。良好的神学，为韦斯利，是没有妥协的平衡。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韦斯利和成圣的理解和信仰的作品，理由。Those who espouse such a tradition like to think of this as their peculiar genius.这些谁拥护其独特的天才这样一个可以像传统认为这个。
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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.这并不是说一个异教徒的信仰，也不是魔鬼，甚至也不是基督的使徒，而留在肉。It is "a divine supernatural, evidence or conviction, 'of things not seen,' not discoverable by our bodily senses."这是“一个神圣的超自然的，证据或定罪，'没见过的东西，'没有发现的感官我们的身体。”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，“有理由相信信仰意味着信任和信心，基督为我的罪死，那他爱我，我为自己”（工程，五，60 - 61）。This faith is received by repentance and our willingness to trust Christ as the one able to deliver us from all our sins.这是收到的信仰和我们愿意悔改相信基督为罪的一个能够为我们提供我们所有。
With justification by faith as the foundation the Wesleyan tradition then builds a doctrine of sanctification upon it. The doctrine develops like this. 与传统的理由卫斯理的信仰为基础建立的，当时它在一个成圣的教义。开发这样的学说。Man and woman were created in the image of God's own eternity.男人和女人是建立在永恒的神的形象本身。They were upright and perfect.他们是正直和完善。They dwelt in God and God dwelt in them.他们住在上帝和神住在其中。God required full and perfect obedience, and they were (in their unfallen state) equal to the task.上帝需要充分和完善的服从，他们是国家（其unfallen）等于任务。They then disobeyed God.然后，他们不服从上帝。Their righteousness was lost.他们的正义已丢失。They were separated from God.他们与上帝隔绝。We, as their seed, inherited a corruptible and mortal nature.我们作为他们的后裔，继承了腐朽和致命性。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，死的精神，死在罪，死给上帝，所以，在我们的自然状态，我们赶紧到死亡的永恒。God, however, was not to be undone.神，但是，并没有被撤消。While we were yet sinners Christ died for the ungodly.虽然我们还作罪人恶人的死基督的。He bore our sins that by his stripes we might be healed.他承担了他的条纹我们的罪孽，我们可能会痊愈。The ungodly, therefore, are justified by faith in the full, perfect, and sufficient sacrifice.恶人，因此，是有道理的信仰牺牲在全面，完善，及足够。This is not the end, however. This is only the beginning.这不是结束，但是。这只是一个开始。Ultimately for the true Wesleyan salvation is completed by our return to original righteousness. This is done by the work of the Holy Spirit.最终真正的卫斯理救恩是完成我们在回到原义。这是神圣的精神所做的工作的。
Although we are justified by faith alone, we are sanctified by the Holy Spirit, the Spirit that makes us holy.虽然我们只有合理的信念，我们是圣洁的圣灵，圣灵，使我们圣洁。
The Wesleyan tradition insists that grace is not contrasted with law but with the works of the law.卫斯理大学的传统坚持恩典是对比法，但不符合法律的作品。Wesleyans remind us that Jesus came to fulfill, not destroy, the law.卫斯理提醒我们，耶稣来完成，而不是破坏，法律。God made us in his perfect image, and he wants that image restored.上帝使我们在他的完美形象，他希望该图像恢复。He wants to return us to a full and perfect obedience through the process of sanctification.他想通过返回完善服从我们成圣的过程和全面。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.由于我们不断屈服的精神的冲动，他的根出那些东西，将我们分开从上帝，从我做起，从我们的周围。Although we are not justified by good works, we are justified for good works.虽然我们没有理由好作品，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基督。Good works follow after justification as its inevitable fruit.好的作品跟从水果作为其必然的理由。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值得湖火最热的地方在。Fulfilling "all righteousness" or being restored to our original righteousness became the hallmark of the Wesleyan tradition.落实“一切义”或正在恢复到原来的正义成为我们的传统标志的卫斯理。
To fulfill all righteousness describes the process of sanctification.为了实现所有的义介绍成圣过程。Wesley insisted that imputed righteousness must become imparted righteousness.韦斯利坚持认为，必须成为传授估算义的义。God grants his Spirit to those who repent and believe that through faith they might overcome sin. 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."上帝给予他的精神，向那些谁悔改并相信，通过信仰，他们可能战胜罪恶。卫斯理想要解脱罪孽从韦斯利 ，不只是来自地狱。 讲清楚的一个进程的整个处处表现出一种神圣。秒整宽限期的确定明确的工作成圣的定义是爱条款“纯或无私。”Wesley believed that one process that culminates in a second definite work of grace identified as entire sanctification.韦斯利认为，一个成圣的过程，作为整个高潮在第二次会议确定明确的工作的宽限期。
Entire sanctification is defined in terms of "pure or disinterested love."整个成圣的定义是爱条款“纯或无私。”Wesley believed that one could progress in love until love became devoid of self - interest at the moment of entire sanctification.韦斯利认为，人们可以在爱情的进展，直到爱成为缺乏自我的-在整个成圣利益的时刻。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，或成圣圣经圣洁的原则如下：成圣是因信神为圣，作为一个工作。 It begins at the moment of new birth. It progresses gradually until the instant of entire sanctification. 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.它开始于出生时刻，新的。它逐渐发展，直至成圣即时整个。其特点是爱上帝和人的自己的邻居，因为，要温顺和心脏卑贱的，具有构思，是耶稣在基督弃权从一切罪恶的外观，走在神所有的诫命，要在每一个国家的内容，尽一切的上帝荣耀。
Ironically, in spite of an emphasis on "doing," many within the Wesleyan tradition have lost their social vision as well.讽刺的是，尽管在强调对“做”，在许多传统卫斯理已经失去其社会视野良好。 Originally Wesley championed the fight against injustices like slavery and the lack of prison reform.本来韦斯利倡导的改革对监狱的斗争像奴隶制的不公正和缺乏。Many followed in his footsteps.许多跟随他的脚步。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."哭泣的运动的早期圣洁（其中进行卫斯理整个19世纪传统的旗帜的）是“悔改，相信，并成为废除死刑的。” 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，在卫斯理大学的传统失去了许多他们的社会良心，当圣洁运动已成为防御和嵌在19世纪后期。When such movements lose their theological head (Finney died in 1875), they tend to become more and more rigid.当这种运动失去他们的神学头（芬尼1875年去世），他们往往会变得越来越僵化。The social gospel became associated with liberalism, and many within the Wesleyan tradition overreacted.社会福音成了赞同自由主义和过度反应都属于传统卫斯理。There was also a period of infighting.还有一个混战时期。At the turn of the century the Wesleyan tradition, then deeply embedded within the Holiness movement, splintered.在传统的世纪之交的卫斯理，然后深深嵌入分裂运动的圣洁。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通过许多不同的运动和面额仍然保持圣洁，在这种或那种形式，网关到了一个以信仰的理由。 Admittedly, there might have been some improvements on Wesley's legacy, but much has been lost as well.诚然，有可能被遗留在韦斯利一些改善，但许多人已失去良好。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，知识和生命的虔诚？”，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.圣经的神圣的原则仍然具有意义，并包含了许多宝贵和重要的是还为我们当代世界。
RG Tuttle,
Jr塔特尔的RG，小
(Elwell Evangelical Dictionary)
（埃尔韦尔福音字典）
Bibliography
书目
J. Wesley, Works,
ed.j的韦斯利，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.杰克逊吨，14卷。阁下，林德斯特罗姆，韦斯利和成圣;功率放大器米奇，要点卫斯理神学;巴顿贝尼和教会的弟兄PH值埃勒美国，其历史的福音;足协诺伍德，美国的循道故事。
This subject presentation in the original English language这在原来的主题演讲， 英语