Two Waves of Protestant Spirituality
Introduction
In the early 16th century, the European perspective on the nature of Christianity began to take new twists and turns. In Germany and Switzerland, Luther, Calvin, and Zwingli had the Scriptures as the central authority for all that is and is not under the banner of the Christian faith. In England, Henry VIII had political and ecclesiastical ideas that ran counter to the entreaties of the Bishop of Rome. Both the German/Swiss and the English movements were considered Protestant, but they took different turns and structures through the ages.
A microcosmic view of this diversity within Protestant traditions is comparing Gavin Ortlund’s What It Means to Be Protestant: The Case for an Always-Reforming Church and Diane Leclerc and Mark A. Maddix’s Spiritual Formation: A Wesleyan Paradigm. Ortlund approaches the subject from an Evangelical Reformed perspective[1], while Leclerc and Maddix provide a Wesleyan (derived from Anglican) view. It is important to note that I come from a Charismatic Wesleyan perspective. While once a Reformed Evangelical, my ministry and spiritual formation have deemphasized the solas and have, instead, placed emphasis on spiritual development and growth through multiple avenues. This essay will first compare the two books’ understanding of grace, sanctification, and specific doctrinal differences. Second, it will apply differences in approach and doctrine to spiritual development and ministerial practices.
Comparative Analysis
Any Protestant theological discussion must have a foundational understanding of the concept of grace. For Ortlund, grace is a combination of justification and sanctification, freely given by God to the believer.[2] The grace of salvation, given to the believer when they put their faith in Jesus, then leads to the process of sanctification, good works. This perspective on salvation was in reaction to Roman Catholic soteriology, which danced on the line that reversed the formula: good works lead to grace.[3] Evangelical Reformed theology further expanded the concept that grace is irresistible, effectual, and precedes faith in salvation.[4]
Wesleyan theology is based upon the writings and sermons of John Wesley (1703-1791), who was ordained by the Church of England and remained with the church, never intending to start a new denomination. The Wesleyan understanding of grace is that of prevenient grace, grace from the Holy Spirit that draws a person to faith and is offered to every human.[5] However, another aspect of grace for the Wesleyan is sanctification, for sanctification is an essential part of spiritual formation.[6] Grace is not only soteriologically important, but is essential to the growth of the believer in their walk with Jesus.[7] Grace heals our souls and grows our faith in Jesus.
Wesleyan sanctification is rooted in what Wesley called the “means of grace.”[8] In a sermon from 1746, Wesley stated the means of grace are “outward signs” and “ordinary channels whereby [God] might convey to men [preveniening], justifying or saving grace.”[9] There are three categories of the means: instituted (prayer, reading scripture, the eucharist, fasting, and holy conversations), prudential (obedience, small groups, prayer meetings, visiting the sick, reading devotional), and general (self-denial, sensing God’s presence).[10] By exercising the means, the believer progresses, by the power of the Holy Spirit, into a state of “Christian Perfection,” which is Christ’s transformation of the believer into reflecting Christ inwardly in the heart and outwardly in actions.[11]
Evangelical Reformed traditions would bristle at the terms “means of grace” and “Christian perfection” as they have an aroma of works salvation and go against the doctrine of total depravity.[12] Ortlund identifies justification (the declaration of righteousness of the believer) and sanctification (moral transformation) as distinct, but inseparable.[13] Good works (sanctification) are necessary as the fruit of justification.[14] Both are given to the believer upon repentance and salvation. The key differences are that the Wesleyan uses spiritual development language while the Reformed Evangelical uses legal language to describe grace and sanctification.
The identity of Evangelical Reformed Protestant theology lies in the solas. For Ortlund, sola gratia (grace alone) is linked with the four other solas – fide (faith), Christus (Christ), Scriptura (Scripture), and Deo Gloria (Glory to God).[15] Of these, Scripture is preeminent. Scripture is the authority by which all doctrines must submit.[16] For Ortlund, it is only Scripture that is infallible, not human institutions.[17] Ecclesial authority is always secondary to the infallible authority of scripture.[18]
Wesleyan theology would largely agree with Ortlund, but would put more emphasis on the spiritual efficacy of reading scripture: an encounter with God while reading.[19] Scripture is not just an authority on doctrinal issues, but is, in its wholeness, that which forms Christian character and draws the follower of Jesus deeper into a relationship with him.[20] Scripture study is approached with “right intent” (an expectation to encounter God) and is also supplemented with other readings (such as commentaries, concordances, and other tools).[21] Scripture is never read for the sake of reading, and never in a vacuum. It is a devotional and communal practice as well as a doctrinal resource.
Wesleyan theology also emphasizes the eucharistic aspects of Christianity. While not holding to transubstantiation as Roman Catholics and Eastern Orthodox do, Wesleyan theology holds the eucharist as a means of grace, and that the elements of the sacrament are the presence of Christ (something that Luther and Calvin would probably have agreement with, but Zwingli would frown upon).[22] For Ortlund, coming from a Reformed Evangelical position, the celebration of communion is symbolic, and wine and bread continue to be bread and wine without changing substance.[23] The lack of a defined position on what exactly communion is (and a strong emphasis on what communion is not) points to Ortlund’s position as deemphasizing the sacrament as anything more than a memorial.
Lastly, while Reformed Evangelical and Ortlund’s emphasis on the solas are essential, they are limited in two significant ways: they primarily address the individual and offer limited room for the movement of the Holy Spirit. There is no sola ecclesia;the workings of the Holy Spirit focus on drawing the individual to faith. Wesleyan spirituality and the means of Grace place a strong emphasis on multiple believers gathering in the presence of the Holy Spirit, engaging in spiritual formation as well as spiritual disciplines exercised by the individual. What Wesley called “Holy conversations” was just as important as scripture study, as they both formed the believer’s life to reflect Jesus. This does not imply that Reformed Evangelicals do not believe in a universal church or the working of the Holy Spirit outside of soteriology, but the emphasis is directed more towards the individual and less on the entire body of Christ.
Spiritual Formation and Ministry Practices
It is important that all ministries have a theological and biblical foundation. Vineyard founder John Wimber taught that ministry needed three things: a theology, a model, and a practice.[24] Reformed Protestant theology places a strong emphasis on Scripture and doctrine, and this emphasis is important. Foundational to any ministerial practice is a biblical theology that is in harmony with the model of scripture. Knowing why you do ministry is just as important as doing the ministry itself.
A biblical theology must be comprehensive and not limited to preaching. The Bible is more than a collection of individual passages. The Wesleyan view of the entirety of Scripture is essential for a holistic understanding. One must approach the Bible as a continuous story, written from an ancient Jewish perspective in ancient languages, that leads to the Messiah ushering in the kingdom of God and ultimately bringing in the New Creation. This approach has deeply impacted my preaching, teaching, and individual study of the Scripture. As The Bible Project states, the Bible is a unified story that leads to Jesus.[25]
As one examines the Bible, especially the gospels, it is apparent that Jesus is the model for ministry. His pattern of teaching the word, then demonstrating the Kingdom of God through healings, deliverances, and miracles, shows that both word and deed are tied together in establishing ministry practice. In my church setting, the pastor preaches the word, but then often gives space to those who have been affected by the message and desire further ministry and healing. The Reformed Evangelical influence of Bible-based teaching is the center of the service, but the Wesleyan influence of ministry to individuals in a corporate setting is quick to follow.
Finally, Ortlund’s ministry of apologetics and his approach to defending Protestant beliefs are important to ministry. In ministering to people, there should be no question from both believers and nonbelievers that is off-limits. However, the Wesleyan tradition of Holy Conversations is a wonderful way of working through these questions. Sitting with friends over coffee or other libations and having deep, spiritual exchanges is important not only for answering questions but for building discipling relationships.
Conclusion Protestant theology can be quite diverse. As has been explored in the two books above, the differences in emphasis can lead believers in different directions of spiritual development. Even beyond the Wesleyan/Evangelical Reformed dichotomy, there are also Pentecostal, Charismatic, Mainline Protestant, and Independent forms of Protestant Christianity that lend their voices to the discussion. What should be understood, however, is that to be Protestant must involve not just stating what one is against (i.e., protesting), but also what is affirmative in theological and spiritual distinction. Ortlund does spend a lot of space in his book describing what Protestants are against (which is probably classic to the protest element of the faith tradition). But a faith tradition must also have strong elements of spiritual formation, practice, and development in order to grow disciples of Christ within that tradition.
[1] Any label applied to what people believe usually falls far short of the complexities of their actual belief systems. I use the overly simplistic label Reformed and Evangelical because of Ortlund’s other writings and his approach to apologetics. I’m sure Ortlund would not recoil at the label but would also want to nuance it. LeClerc and Maddix declare in their title that they are coming from a Wesleyan perspective. However, even that label is loaded with nuance and diversity.
[2] Gavin Ortlund, What It Means to Be Protestant: The Case for an Always-Reforming Church (Grand Rapids: Zondervan Reflective, 2024), 61.
[3] Ortlund, What It Means to Be Protestant, 61.
[4] R. C. Sproul, What Is Reformed Theology? Understanding the Basics (Grand Rapids: Baker Publishing Group, 2005), 208.
[5] Diane Leclerc and Mark A. Maddix, Spiritual Formation: A Wesleyan Paradigm (Kansas City: Beacon Hill, 2011), 10.
[6] Leclerc and Maddix, Spiritual Formation, 13.
[7] Leclerc and Maddix, Spiritual Formation, 93.
[8] Leclerc and Maddix, Spiritual Formation, 74.
[9] Kenneth J. Collins and Jason E. Vickers, The Sermons of John Wesley: A Collection for the Christian Journey (Nashville: Abingdon Press, 2013), 73.
[10] Leclerc and Maddix, Spiritual Formation, 74-75.
[11] Thomas C. Oden, John Wesley’s Scriptural Christianity: A Plain Exposition of His Teaching on Christian Doctrine (Grand Rapids: Zondervan, 1994), 313.
[12] Not that modern Wesleyans deny the sinful state of humanity, but they, for the most part, do not subscribe to the Calvinistic definition of the theological term. This was a bone of contention between two of the first Methodists – Wesley and Whitefield.
[13] Ortlund, What It Means to Be Protestant, 61.
[14] Ortlund, What It Means to Be Protestant, 61.
[15] Ortlund, What It Means to Be Protestant, 3.
[16] Ortlund, What It Means to Be Protestant, 71–72.
[17] Ortlund, What It Means to Be Protestant, 72.
[18] Ortlund, What It Means to Be Protestant, 75.
[19] Leclerc and Maddix, Spiritual Formation, 18.
[20] Leclerc and Maddix, Spiritual Formation, 19.
[21] Leclerc and Maddix, Spiritual Formation, 23.
[22] Leclerc and Maddix, Spiritual Formation, 102.
[23] Ortlund, What It Means to Be Protestant, 143.
[24] “Remembering John Wimber,” Vineyard USA, February 27, 2016, https://vineyardusa.org/remembering-john-wimber/.
[25] “About Us,” accessed April 15, 2026, https://bibleproject.com/about/.
The Wandering Wesleyan 