_-_geograph.org.uk_-_2352762.jpg)
Wesleyan theology, otherwise known asWesleyan–Arminian theology, orMethodist theology, is atheological tradition inProtestantChristianity based upon theministry of the 18th-centuryevangelical reformer brothersJohn Wesley andCharles Wesley. More broadly it refers to the theological system inferred from the varioussermons (e.g. theForty-four Sermons),[1] theologicaltreatises, letters, journals, diaries,hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such asJohn William Fletcher, Methodism'ssystematic theologian.
In 1736, the Wesley brothers travelled to the Georgia colony in America asChristian missionaries; they left rather disheartened at what they saw. Both of them subsequently had "religious experiences", especially John in 1738, being greatly influenced by theMoravian Christians. They began to organize a renewal movement within theChurch of England to focus on personal faith and holiness, putting emphasis on the importance ofgrowth in grace after theNew Birth.[2] Unique to Wesleyan Methodism is its definition of sin: a "voluntary transgression of a known law of God."[3][4] Methodist doctrine teaches that the life of a Christian subsequent to the New Birth should be characterized by holiness, living victoriously over sin.[5][6] Calling it "the grand depositum" of the Methodist faith, John Wesley taught that the propagation of the doctrine ofentire sanctification—the work of grace that enables Christians to be made perfect in love and be made free from the carnal nature—was the reason that God raised up the Methodists in the world.[5][6][7][8]
Wesleyan–Arminian theology, manifest today inMethodism (inclusive of theHoliness movement), is named after its founders, John Wesley in particular, as well as forJacobus Arminius, since it is a subset ofArminian theology. The Wesleys were clergymen in the Church of England, though the Wesleyan tradition places stronger emphasis on extemporaneous preaching,evangelism, as well as personal faith and personal experience, especially on thenew birth,assurance,growth in grace,entire sanctification andoutward holiness. In hisSunday Service John Wesley included theArticles of Religion, which were based on theThirty-nine Articles of the Church of England, though stripped of their more peculiarlyCalvinistic theological leanings.[9] Wesleyan theology asserts theprimary authority ofScripture and affirms theChristological orthodoxy of the first five centuries of church history.[10]
Wesleyan–Arminianism developed as an attempt to explain Christianity in a manner unlike the teachings ofCalvinism.[11]Arminianism is a theological study conducted by Jacobus Arminius, from the Netherlands, in opposition to Calvinist orthodoxy on the basis offree will.[12] In 1610, after the death of Arminius his followers, theRemonstrants led bySimon Episcopius, presented a document to the Netherlands. This document is known today as theFive Articles of Remonstrance.[12] Wesleyan theology, on the other hand, was founded upon the teachings of John Wesley, an English evangelist, and the beliefs of thisdogma are derived from his many publications, including hiscollected sermons, journal, abridgements of theological, devotional, and historical Christian works, and a variety of tracts and treatises on theological subjects. Subsequently, the two theories have joined into one set of values for the contemporary church;[13] yet, when examined separately, their unique details can be discovered, as well as their similarities in ideals.[12]
In the early 1770s, John Wesley, aided by the theological writings ofJohn William Fletcher, emphasized Arminian doctrines in his controversy with the Calvinistic wing of the evangelicals in England. Then, in 1778, he founded a theological journal which he titled theArminian Magazine. This period,during the Calvinist–Arminian debate, was influential in forming a lasting link between Arminian and Wesleyan theology.[14]
Wesley's opposition to Calvinism was more successful than Arminius's, especially in the United States where Arminianism would become the dominant school of soteriology ofEvangelical Protestantism, largely because it was spread through popular preaching in a series ofGreat Awakenings.[15] Arminius's work was not a direct influence on Wesley. Yet, he chose the term "Arminianism" to distinguish the kind of Evangelicalism his followers were to espouse from that of their Calvinist theological opponents. Many have considered the most accurate term for Wesleyan theology to be "Evangelical Arminianism".[15]
Wesley is remembered for visiting the Moravians of both Georgia and Germany and examining their beliefs, then founding the Methodist movement, which gave rise to a variety ofMethodist denominations. Wesley's desire was not to form a new sect, but rather to reform the nation and "spread scriptural holiness" as truth.[16] However, the creation of Wesleyan–Arminianism has today developed into a popular standard for many contemporary churches.
Methodism also navigated its own theological intricacies concerning salvation and human agency.[17][18] In the 1830s, during theSecond Great Awakening, critics accused theHoliness Movement ofPelagian teaching. Consequently, detractors of Wesleyan theology have occasionally unfairly perceived or labeled its broader thought.[19] However, its core is recognized to be Arminianism.[20][18]
Its primary legacy remains within the various Methodist denominations and theHoliness movement (which includes Methodism, but spread to other traditions too) spearheaded byPhoebe Palmer of the Methodist Episcopal Church,[21] and involved leaders such asBenjamin Titus Roberts (who founded theFree Methodist Church) andPhineas F. Bresee (who founded theChurch of the Nazarene), among others (see§ Churches upholding Wesleyan theology). A modified form of Wesleyan theology became the basis for other distinct denominations as well, e.g. theHoliness Pentecostal movement launched byWilliam J. Seymour andCharles Parham, represented by denominations such as theApostolic Faith Church andInternational Pentecostal Holiness Church.[22][23]
Methodist theology teaches:
We believe that sin is the willful transgression of the known law of God, and that such sin condemns a soul to eternal punishment unless pardoned by God through repentance, confession, restitution, and believing in Jesus Christ as his personal Savior. This includes all men "For all have sinned and come short of the glory of God." Rom. 3:23. (Prov. 28:13, John 6:47; Acts 16:31; Rom. 6:23, I John 1:9; I John 3:4). —Manual of the Wesleyan Holiness Association of Churches[24]
Firstly, it categorizes sin as beingoriginal sin andactual sin:[25]
Original sin is the sin which corrupts our nature and gives us the tendency to sin. Actual sins are the sins we commit every day before we are saved, such as lying, swearing, stealing.[25]
Methodists have a distinct understanding of the nature of actual sin, which is divided into the categories of "sin, properly so called" and "Sin, improperly so called"; the former category includes voluntary transgression against God, while the second category includes infirmities (such as "immaturity, ignorance, physical handicaps, forgetfulness, lack of discernment, and poor communication skills").[3][26] As explained by John Wesley, "Nothing is sin, strictly speaking, but a voluntary transgression of a known law of God. Therefore, every voluntary breach of the law of love is sin; and nothing else, if we speak properly. To strain the matter farther is only to make way for Calvinism."[27] With this narrower understanding of sin, John Wesley believed that it was not only possible but necessary to live without committing sin. Wesley explains this in his comments on1 John 3:8 "Whosoever abideth in communion with him—By loving faith, sinneth not—While he so abideth. Whosoever sinneth certainly seeth him not—The loving eye of his soul is not then fixed upon God; neither doth he then experimentally know him—Whatever he did in time past."[28] Methodist doctrine holds that the Christian life, subsequent to the New Birth (first work of grace), should be characterized by holy living, free from sin; through the second work of grace—entire sanctification, Christians are able to be made perfect in love and are freed from the sin nature of humanity, i.e. original sin.[5][29]
Wesleyan–Arminian theology falls squarely in the tradition ofsubstitutionary atonement, though it is linked withChristus Victor andmoral influence theories.[30] John Wesley, reflecting onColossians 1:14, connectspenal substitution with victory overSatan in hisExplanatory Notes Upon the New Testament: "the voluntary passion of our Lord appeased the Father's wrath, obtained pardon and acceptance for us, and consequently, dissolved the dominion and power which Satan had over us through our sins."[30] In elucidating1 John 3:8, John Wesley says that Christ manifesting himself in the hearts of humans destroys the work of Satan, thus making Christus Victor imagery "one part of the framework of substitutionary atonement."[30] The Methodist divineCharles Wesley's hymns "Sinners, Turn, Why Will You Die" and "And Can It be That I Should Gain" concurrently demonstrate that Christ's sacrifice is the example of supreme love, while also convicting the Christian believer of his/her sins, thus using the moral influence theory within the structure of penal substitution in accordance with the Augustinian theology ofillumination.[30] Wesleyan theology also emphasizes a participatory nature in atonement, in which the Methodist believer spiritually dies with Christ and Christ dies for humanity; this is reflected in the words of the following Methodist hymn (122):[30]
"Vouchsafe us eyes of faith to see
The Man transfixed on Calvary,
To know thee, who thou art—
The one eternal God and true;
And let the sight affect, subdue,
And break my stubborn heart...
The unbelieving veil remove,
And by thy manifested love,
And by thy sprinkled blood,
Destroy the love of sin in me,
And get thyself the victory,
And bring me back to God...
Now let thy dying love constrain
My soul to love its God again,
Its God to glorify;
And lo! I come thy cross to share,
Echo thy sacrificial prayer,And with my Saviour die."[30]
The Christian believermystically draws themselves into the scene of thecrucifixion in order to experience the power of salvation that it possesses.[30] In theLord's Supper, the Methodist especially experiences the participatory nature of substitutionary atonement as "the sacrament sets before our eyes Christ's death and suffering whereby we are transported into an experience of the crucifixion."[30]
With regard to thefate of the unlearned,Willard Francis Mallalieu, a Methodistbishop, wrote inSome Things That Methodism Stands For:[31]
Starting on the assumption that salvation was possible for every redeemed soul, and that all souls are redeemed, it has held fast to the fundamental doctrine that repentance towards God and faith towards our Lord Jesus Christ are the divinely-ordained conditions upon which all complying therewith may be saved, who areintelligent enough to be morally responsible, and have heard the glad tidings of salvation. At the same time Methodism has insisted that all children who are not willing transgressors, and all irresponsible persons, are saved by the grace of God manifest in the atoning work of Christ; and, further, that all in every nation, who fear God and work righteousness, are accepted of him, through the Christ that died for them, though they have not heard of him. This view of the atonement has been held and defended by Methodist theologians from the very first. And it may be said with ever-increasing emphasis that it commends itself to all sensible and unprejudiced thinkers, for this, that it is rational and Scriptural, and at the same time honorable to God and gracious and merciful to man.[31]
.jpg)
In Methodism, the way of salvation includes conviction,repentance,restitution,faith,justification,regeneration andadoption, which is followed bysanctification andwitness of the Spirit.[32][33] Being convicted of sin and the need for a saviour, as well as repenting of sin and making restitution, is "essential preparation for saving faith".[32] Wesleyan theology teaches that thenew birth contains two phases that occur together,justification andregeneration:[34]
Though these two phases of the new birth occur simultaneously, they are, in fact, two separate and distinct acts. Justification is that gracious and judicial act of God whereby a soul is granted complete absolution from all guilt and a full release from the penalty of sin (Romans 3:23–25). This act of divine grace is wrought by faith in the merits of our Lord and Saviour Jesus Christ (Romans 5:1). Regeneration is the impartation of divine life which is manifested in that radical change in the moral character of man, from the love and life of sin to the love of God and the life of righteousness (2 Corinthians 5:17; 1 Peter 1:23). ―Principles of Faith, Emmanuel Association of Churches[34]
At the moment a person experiences the New Birth, he/she is "adopted into the family of God".[32] The Wesleyan tradition seeks to establishjustification by faith as the gateway tosanctification or "scriptural holiness".[35] Wesleyans teach that God providesgrace that enables any person to freely choose to place faith in Christ or reject his salvation (seesynergism).[36][33] If the person accepts it, then God justifies them and continues to give further grace to spiritually heal and sanctify them.[36] In Wesleyan theology, justification specifically refers to "pardon, the forgiveness of sins", rather than "being made actually just and righteous", which Wesleyans believe is accomplished through sanctification,[37] that is, the pursuit of holiness in salvation.[38] John Wesley taught that the keeping of the moral law contained in theTen Commandments,[39][40] as well as engaging in theworks of piety and theworks of mercy, were "indispensable for our sanctification".[41] As such, Wesleyan Methodist views on salvation have been characterized as upholdingLordship salvation.[42]
Wesley insisted that not only isrighteousness imputed, but onimparted righteousness, that "we ourselves are actually made righteous by God's grace."[43] He taught that a believer could progress in love until love became devoid of self-interest at the moment of entire sanctification.[44] Wesleyan theology teaches that there are two distinct phases in the Christian experience.[45] In thefirst work of grace (the new birth) a personrepents of his/her sin that he/she confesses to God, places his/her faith in Jesus, receivesforgiveness and becomes a Christian;[46][33] during thesecond work of grace, entire sanctification, the believer is purified and made holy.[46]
Wesley understood faith as a necessity for salvation, even calling it "the sole condition" of salvation, in the sense that it led to justification, the beginning point of salvation. At the same time, "as glorious and honorable as [faith] is, it is not the end of the commandment. God hath given this honor to love alone" ("The Law Established through Faith II," §II.1). Faith is "an unspeakable blessing" because "it leads to that end, the establishing anew the law of love in our hearts" ("The Law Established through Faith II," §II.6) This end, the law of love ruling in our hearts, is the fullest expression of salvation; it is Christian perfection. —Amy Wagner[44]
Wesleyan Methodism, inclusive of theholiness movement, thus teaches thatrestitution occurs subsequent to repentance.[32][33] Additionally, "justification [is made] conditional on obedience and progress in sanctification"[47] emphasizing "a deep reliance upon Christ not only in coming to faith, but in remaining in the faith."[48] BishopScott J. Jones states that "United Methodist doctrine thus understands true, saving faith to be the kind that, give time and opportunity, will result in good works. Any supposed faith that does not in fact lead to such behaviors is not genuine, saving faith."[49] For Methodists, "true faith...cannot subsist without works".[41] (SeeJames 2:14–26.) Methodist evangelistPhoebe Palmer stated that "justification would have ended with me had I refused to be holy."[47] While "faith is essential for a meaningful relationship with God, our relationship with God also takes shape through our care for people, the community, and creation itself."[50]
John Wesley held that the new birth "is that great change which God works in the soul when he brings it into life, when he raises it from the death of sin to the life of righteousness" (Works, vol. 2, pp. 193–194).[35] In the life of a Christian, the new birth is considered the first work of grace.[46] TheArticles of Religion, in Article XVII—Of Baptism, state that baptism is a "sign of regeneration or the new birth".[51] (See§ Baptism.)The Methodist Visitor in describing this doctrine, admonishes individuals: "'Ye must be born again.' Yield to God that He may perform this work in and for you. Admit Him to your heart. 'Believe on the Lord Jesus Christ, and thou shalt be saved.'"[52][53]
In congruence with theWesleyan (Methodist) definition of sin:[54]
Wesley explains that those born of God do not sinhabitually since to do so means that sin still reigns, which is a mark of an unbeliever. Neither does the Christian sinwillfully since the believer’s will is now set on living for Christ. He further claims that believers do not sin by desire because the heart has been thoroughly transformed to desire only God’s perfect will. Wesley then addresses "sin by infirmities." Since infirmities involve no "concurrence of (the) will," such deviations, whether in thought, word, or deed, are not "properly" sin. He therefore concludes that those born of God do not commit sin, having been saved from "all their sins" (II.2, 7).[54]
This is reflected in the Articles of Religion of theFree Methodist Church (emphasis added in italics), which uses the wording of John Wesley:[55]
Justified persons, while they do not outwardly commit sin, are nevertheless conscious of sin still remaining in the heart. They feel a natural tendency to evil, a proneness to depart from God, and cleave to the things of earth. Those that are sanctified wholly are saved from all inward sin-from evil thoughts and evil tempers. No wrong temper, none contrary to love remains in the soul. All their thoughts, words, and actions are governed by pure love. Entire sanctification takes place subsequently to justification, and is the work of God wrought instantaneously upon the consecrated, believing soul. After a soul is cleansed from all sin, it is then fully prepared to grow in grace" (Discipline, "Articles of Religion," ch. i, § 1, p. 23).[55]
After the New Birth, if a person commits sin, he/she may be restored to fellowship with God through sincererepentance and then "by the grace of God, rise[s] again and amend[s]" his/her life.[56] This concept is taught in the MethodistArticles of Religion, in Article XII.[57]
Methodists, following in John Wesley's footsteps, believe in the second work of grace— enabling entire sanctification, also calledChristian perfection—which removesoriginal sin (the carnal nature of the person) and makes the believer holy (cf.baptism with the Holy Spirit); Wesley explained: "Entire sanctification, or Christian perfection, is neither more nor less than pure love; love expelling sin, and governing both the heart and life of a child of God. The Refiner's fire purges out all that is contrary to love."[59][60][46][26] Wesley taught that entire sanctification was "wrought instantaneously, though it may be approached by slow and gradual steps."[61][62][63][64] Before a believer is entirely sanctified, he/she consecrates himself/herself to God; the theology behindconsecration is summarized with the maxim "Give yourself to God in all things, if you would have God give Himself to you."[65][66]
The Methodist Churches teach thatapostasy can occur through a loss of faith or throughsinning (refusing to be holy).[5][67][68] If a personbackslides but later decides to return to God, he or she must confess his or her sins and be entirely sanctified again (seeconditional security).[69][70][71]
Richard P. Bucher, contrasts this position with the Lutheran one, discussing an analogy put forth by Wesley:[72]
Whereas in Lutheran theology the central doctrine and focus of all our worship and life is justification by grace through faith, for Methodists the central focus has always been holy living and the striving for perfection. Wesley gave the analogy of a house. He said repentance is the porch. Faith is the door. But holy living is the house itself. Holy living is true religion. "Salvation is like a house. To get into the house you first have to get on the porch (repentance) and then you have to go through the door (faith). But the house itself—one's relationship with God—is holiness, holy living" (Joyner, paraphrasing Wesley, 3).[72]
John Wesley believed that all Christians have a faith which implies an "assurance" of God's forgiving love, and that one would feel that assurance, or the "witness of the Spirit". This understanding is grounded inPaul's affirmation, "...ye have received the Spirit of adoption, whereby we cry Abba, Father. The same Spirit beareth witness with our spirits, that we are the children of God..." (Romans 8:15–16,Wesley's translation). This experience was mirrored for Wesley in hisAldersgate experience wherein he "knew" he was loved by God and that his sins were forgiven.
John Wesley was an outspoken defender of the doctrine of conditional preservation of the saints, or commonly "conditional security". In 1751, Wesley defended his position in a work titled, "Serious Thoughts Upon the Perseverance of the Saints". In it he argued that a believer remains in a saving relationship with God if he "continue in faith" or "endureth in faith unto the end".[75] Wesley affirmed that a child of God, "while he continues a true believer, cannot go to hell."[76] However, if he makes a "shipwreck of the faith, then a man that believes now may be an unbeliever some time hence" and become "a child of the devil".[76] He then adds, "God is the Father of them that believe, so long as they believe. But the devil is the father of them that believe not, whether they did once believe or no."[77]
Like his Arminian predecessors, Wesley was convinced from the testimony of the Scriptures that a true believer may abandon faith and the way of righteousness and "fall from God as to perish everlastingly."[77]
Methodism maintains the superstructure ofclassical covenant theology, but being Arminian in soteriology, it discards the "predestinarian template of Reformed theology that was part and parcel of its historical development."[78] The main difference between Wesleyan covenant theology and classical covenant theology is as follows:
The point of divergence is Wesley's conviction that not only is the inauguration of the covenant of grace coincidental with the fall, but so is the termination of the covenant of works. This conviction is of supreme importance for Wesley in facilitating an Arminian adaptation of covenant theology—first, by reconfiguring the reach of the covenant of grace; and second, by disallowing any notion that there is a reinvigoration of the covenant of works beyond the fall.
As such, in the traditional Wesleyan view, onlyAdam andEve were under the covenant of works, while on the other hand, all of their progeny are under the covenant of grace.[78] With Mosaic Law belonging to the covenant of grace, all of humanity is brought "within the reach of the provisions of that covenant."[78] This belief is reflected in John Wesley's sermonRighteousness of Faith:[78] "The Apostle does not here oppose the covenant given by Moses, to the covenant given by Christ. ... But it is the covenant of grace, which God, through Christ, hath established with men in all ages".[79] The covenant of grace was therefore administered through "promises, prophecies, sacrifices, and at last by circumcision" during the patriarchal ages and through "the paschal lamb, the scape goat, [and] the priesthood of Aaron" underMosaic Law.[80] Under theGospel, the covenant of grace is mediated through the greatersacraments, baptism and the Lord's Supper.[80]
.jpg)
Methodists affirm belief in "the one true Church, Apostolic and Universal", viewing their Churches as constituting a "privileged branch of this true church".[81][82] With regard to the position of Methodism withinChristendom, the founder of the movement "John Wesley once noted that what God had achieved in the development of Methodism was no mere human endeavor but the work of God. As such it would be preserved by God so long as history remained."[83] Calling it "the grand depositum" of the Methodist faith, Wesley specifically taught that the propagation of the doctrine ofentire sanctification was the reason that God raised up the Methodists in the world.[7][8]
John Wesley described hiseschatological views on theBook of Revelation in hisExplanatory Notes Upon the New Testament (1755). He struggled with how to interpret the middle of the book which describes heavenly and earthy conflict in very symbolic language. He relied heavily on the works of German theologianJohann Albrecht Bengel (1687–1752) for a mathematical interpretation of the numbers in the book to find a correspondence between church history and the events described in Revelation. For example, by Wesley's calculations, using Bengel's mathematical key, the story of thewoman in the wilderness in Revelation 12 was the story of the Christian church in two overlapping periods of church history (847–1524 CE and 1058–1836 CE).[84]
Wesley's primary concern, however, was not so much with prophecy or chronology, but rather with how to use Revelation to help believers have strength in times of trial.[84]
Methodism has emphasizedevangelism andmissions. Wesleyan-Arminian theology stressesmissional living as normative for Methodist Christians.[85] In particular, ordinands were asked byJohn Wesley "Will you visit from house to house?" with the assumed answer being "yes" as door-to-door evangelism was the expectation of Methodist clergy for the purpose of reaching people outside the walls of churches.[86]
Methodist theology teaches the doctrine offree will:[87]
Our Lord Jesus Christ did so die for all men as to make salvation attainable by every man that cometh into the world. If men are not saved that fault is entirely their own, lying solely in their own unwillingness to obtain the salvation offered to them. (John 1:9; I Thess. 5:9; Titus 2:11–12).[87]
The 20th-century Wesley scholarAlbert Outler argued in his introduction to the 1964 collectionJohn Wesley that Wesley developed his theology by using a method that Outler termed theWesleyan Quadrilateral.[88] TheFree Methodist Church teaches:[10]
In the Free Methodist church, we believe all truth is God's truth. If something is true, we embrace it as from the Lord. First and foremost, we hold scripture up to be the primary source of God's inspired revealed truth to us. And, we also embrace truth that is found in three other places: reason, tradition, and experience. Along with scripture, this has come to be called the Wesleyan Quadrilateral and we believe it informs our theology.[10]
Likewise, theMethodist Church of Great Britain refers to the quadrilateral as "a fourfold approach" to learning and applying the Christian faith,[89] and theUnited Methodist Church asserts that:
Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason. Scripture [however] is primary, revealing the Word of God 'so far as it is necessary for our salvation'.[90]
With respect to thefour last things, Wesleyan theology affirms the belief inHades, "theintermediate state of souls between death and thegeneral resurrection", which is divided intoParadise (for the righteous) andGehenna (for the wicked).[91][92] After thegeneral judgment, Hades will be abolished.[92] John Wesley "made a distinction betweenhell (the receptacle of the damned) and Hades (the receptacle of all separate spirits), and also between paradise (the antechamber of heaven) andheaven itself."[93][94] The dead will remain in Hades "until theDay of Judgment when we will all be bodily resurrected and stand before Christ as our judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Accursed will depart to Hell (seeMatthew 25)."[95]
Everyone that has a saving knowledge of Jesus Christ our Lord on departing from this life, goes to be in felicity with Him, and will share the eternal glories of His everlasting Kingdom; the fuller rewards and the greater glories, being reserved until the final Judgment. Matt. 25:34, 46; John 14:2, 3; II Cor. 5:6, 8, 19; Phil. 1:23, 24 —Evangelical Methodist Church Discipline (¶24)[96]
While the saint goes from the judgment to enjoy eternal bliss, the impenitent sinner is turned away into everlasting condemnation, punishment and misery. As heaven is described in the Bible as a place of everlasting happiness, so hell is described as a place of endless torment, where the worm dieth not and the fire is not quenched. Matt. 25:41, 46; Mark 9:44–48; Luke 13:3; John 8:21, 23 —Evangelical Methodist Church Discipline (¶25)[96]
Wesley stated that: "I believe it to be a duty to observe, topray for the Faithful Departed".[97] He "taught the propriety of Praying for the Dead, practised it himself, providedForms that others might."[98] In a joint statement with theCatholic Church in England and Wales, theMethodist Church of Great Britain affirmed that "Methodists who pray for the dead thereby commend them to the continuing mercy of God."[99]
.jpg)
The MethodistArticles of Religion, with regard to baptism, teach:[100]
Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth. The Baptism of young children is to be retained in the Church.[100]
While baptism imparts regenerating grace, its permanence is contingent uponrepentance and apersonal commitment to Jesus Christ.[101]Wesleyan theology holds that baptism is a sacrament of initiation into the visible Church.[102]Wesleyan covenant theology further teaches that baptism is a sign and a seal of the covenant of grace:[103]
Of this great new-covenant blessing, baptism was therefore eminently thesign; and it represented "thepouring out" of the Spirit, "thedescending" of the Spirit, the "falling" of the Spirit "upon men," by the mode in which it was administered, the pouring of water from above upon the subjects baptized. As a seal, also, orconfirming sign, baptism answers to circumcision.[103]
Methodists recognize three modes of baptism as being valid—immersion, aspersion or affusion—in the name of theHoly Trinity.[104]
The followers of John Wesley have typically affirmed that the sacrament of Holy Communion (the Lord's Supper) is an instrumentalMeans of Grace through which thereal presence of Christ is communicated to the believer,[105] but have otherwise allowed the details to remain a mystery.[106] Methodism inherited theReformed view of the Lord's Supper through theTwenty-five Articles, in which Article XVIII posits a real spiritual presence of Christ in the Eucharist, noting that the "body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner."[107][108][109] In particular, Methodists reject the Catholic doctrine oftransubstantiation (see "Article XVIII" of theArticles of Religion); thePrimitive Methodist Church, in itsDiscipline also rejects theLollardist doctrine ofconsubstantiation.[110] In 2004, theUnited Methodist Church affirmed its view of the sacrament and its belief in the real presence in an official document entitledThis Holy Mystery: A United Methodist Understanding of Holy Communion. Of particular note here is the church's unequivocal recognition of theanamnesis as more than just a memorial but, rather, are-presentation of Christ Jesus and his love.[111]
This affirmation of real presence can be seen clearly illustrated in the language of the United Methodist Communion Liturgy[112] where, in theepiclesis of the Great Thanksgiving, the celebrating minister prays over the elements:
Methodists assert that Jesus is spiritually present, and that the means of his presence is a "Holy Mystery".[108] A celebrating minister will pray for the Holy Spirit to make the elements "be for us the body and blood of Christ", and the congregation can even sing, as in the third stanza ofCharles Wesley's hymnCome Sinners to the Gospel Feast:
The distinctive feature of the Methodist doctrine of the real spiritual presence is that the way Christ manifests his presence in the sacrament is a sacred mystery—the focus is that Christis truly present in the sacrament.[113] TheDiscipline of theFree Methodist Church thus teaches:
The Lord's Supper is a sacrament of our redemption by Christ's death. To those who rightly, worthily, and with faith receive it, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. The supper is also a sign of the love and unity that Christians have among themselves. Christ, according to his promise, is really present in the sacrament. –Discipline,Free Methodist Church[114]
Likewise, in the Articles of Faith of theChurch of the Nazarene, Article XIII declares that "The Lord's Supper is a means of grace in which Christ is present by the Spirit."[115]
Methodist theology teaches that the Christian life should be characterized by holy living, free from sin.[5] However, for individuals who fall into sin (backslide), Wesleyan doctrine holds that "there is a Saviour waiting with open arms ready to forgive and to help establish them in the Christian faith" and that these persons should "immediately cofness the problem and restore the relationship with God."[43] Methodists normatively practice confession of their sin to God himself through prayer, holding that "When we do confess, our fellowship with the Father is restored. He extends His parental forgiveness. He cleanses us of all unrighteousness, thus removing the consequences of the previously unconfessed sin. We are back on track to realise the best plan that He has for our lives."[116]
The particular, private confession of sins to a pastor, is defined by theArticles of Religion as one those "Commonly called Sacraments but not to be counted for Sacraments of the Gospel", also known as the "five lesser sacraments".[117][118] John Wesley held "the validity of Anglican practice in his day as reflected in the1662Book of Common Prayer",[119] stating that "We grant confession to men to be in many cases of use: public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as a help to repentance."[120] Additionally, per the recommendation of Wesley, Methodistclass meetings, as well aspenitent bands, traditionally met weekly in order to confess sins to one another.[121]
Lovefeasts (in which bread and the loving-cup is shared between members of the congregation) are ameans of grace, a "converting ordinance" that John Wesley believed to be an apostolic institution.[122] One account from July 1776 expounded on the fact that people experienced entire sanctification at a Lovefeast:[122]
We held our general love-feast. It began between eight and nine on Wednesday morning, and continued till noon. Many testified that they had 'redemption in the blood of Jesus, even the forgiveness of sins.' And many were enabled to declare that it had 'cleansed them from all sin.' So clear, so full, so strong was their testimony that while some were speaking their experience hundreds were in tears, and others vehemently crying to God for pardon or holiness. About eight ourwatch-night began. Mr. J. preached an excellent sermon: the rest of the preachers exhorted and prayed with divine energy. Surely, for the work wrought on these two days, many will praise God to all eternity (ibid.: pp. 93–4)[122]
In certain Methodist connexions, such as theMissionary Methodist Church and the New Congregational Methodist Church,footwashing is practiced at the time that the Lord's Supper is celebrated.[123][124] The Missionary Methodist Church states in itsBook of Discipline:[124]
Feet Washing: We would sanction and encourage the rite of feet washing as a religious act. It is provided that each church be required to partake of the Supper of the Lord as often as is convenient; it is provided that each church observe the rite of feet washing.
John 13:1–17; 1 Timothy 5:10
Four reasons why Jesus washed His disciples' feet:
1. "That He might testify His love to His disciplines."
2. "That He might give an instance of His own voluntary humility and condescension."
3. "That He might signify to them spiritual washing, which is referred to in His discourse with Peter."4. "That He might set them an example."[124]
In other connexions such as the United Methodist Church, footwashing is practiced especially onMaundy Thursday.[125]
John Wesley held that the offices of bishop andpresbyter constituted oneorder,[126] citing an ancient opinion from theChurch of Alexandria;[126]Jerome, a Church Father, wrote: "For even at Alexandria from the time of Mark the Evangelist until the episcopates of Heraclas and Dionysius the presbyters always named as bishop one of their own number chosen by themselves and set in a more exalted position, just as an army elects a general, or as deacons appoint one of themselves whom they know to be diligent and call him archdeacon. For what function, excepting ordination, belongs to a bishop that does not also belong to a presbyter?" (Letter CXLVI).[127] John Wesley thus argued that for two centuries the succession of bishops in the Church of Alexandria, which was founded byMark the Evangelist, was preserved through ordination by presbyters alone and was considered valid by that ancient Church.[128][129][130]
Since the Bishop of London refused to ordainministers in theBritish American colonies,[131] this constituted an emergency and as a result, on 2 September 1784, Wesley, along with a priest from the Anglican Church and two other elders,[132] operating under the ancient Alexandrian habitude, ordainedThomas Coke a superintendent, although Coke embraced the title bishop.[133][134]
Today, theUnited Methodist Church follows this ancient Alexandrian practice as bishops are elected from the presbyterate:[135] theDiscipline of the Methodist Church, in ¶303, affirms that "ordination to this ministry is a gift from God to the Church. In ordination, the Church affirms and continues the apostolic ministry through persons empowered by theHoly Spirit."[136] It also cites Scripture in support of this practice, namely, 1 Timothy 4:14, which states:
Neglect not the gift that is in thee, which was given thee by the laying on of the hands of thepresbytery.[137]
The Methodist Church also buttresses this argument with the leg ofsacred tradition of theWesleyan Quadrilateral by citing theChurch Fathers, many of whom concur with this view.[138][139]
In addition to the aforementioned arguments, in 1937 the annual Conference of theBritish Methodist Church located the "true continuity" with the Church of past ages in "the continuity of Christian experience, the fellowship in the gift of the one Spirit; in the continuity in the allegiance to one Lord, the continued proclamation of the message; the continued acceptance of the mission;..." [through a long chain which goes back to] "the first disciples in the company of the Lord Himself ... This is our doctrine ofapostolic succession" [which neither depends on, nor is secured by,] "an official succession of ministers, whether bishops or presbyters, from apostolic times, but rather by fidelity to apostolic truth".[140]
Methodism has heavily emphasized "offerings of extempore and spontaneous prayer".[141] To this end, manyMethodist churches devote a portion of their Sunday evening service and mid-week Wednesday evening prayer meeting to having congregants share their prayer requests, in addition to hearing personaltestimonies about their faith and experiences in living the Christian life.[33] After listening to various members of the congregation voice their prayer requests, congregants often kneel forintercessory prayer.[142]
Early Methodism was known for its "almost monastic rigors, its living by rule, [and] its canonical hours of prayer".[143] It inherited from itsAnglican patrimony the rubrics of reciting theDaily Office, which Methodist Christians were expected topray.[144] The first prayer book of Methodism,The Sunday Service of the Methodists with other occasional Services thus included the canonical hours of both Morning Prayer and Evening Prayer; these services were observed everyday inearly Christianity, though on theLord's Day, worship included the Eucharist.[145][144][146] Later Methodist liturgical books, such as The Methodist Worship Book (1999) provide for Morning Prayer and Evening Prayer to be prayed daily; theUnited Methodist Church encourages its communicants to pray the canonical hours as "one of the essential practices" of being a disciple of Jesus.[147] Some Methodist religious orders publish the Daily Office to be used for that community, for example,The Book of Offices and Services of The Order of Saint Luke contains the canonical hours to be prayed traditionally atseven fixed prayer times:Lauds (6 am),Terce (9 am),Sext (12 pm),None (3 pm),Vespers (6 pm),Compline (9 pm) andVigil (12 am).[148] Some Methodist congregations offer daily Morning Prayer.[149]
Early Methodists woreplain dress, with Methodist clergy condemning "high headdresses, ruffles, laces, gold, and 'costly apparel' in general".[150] John Wesley recommended that Methodists annually read his thoughtsOn Dress;[151] in that sermon, John Wesley expressed his desire for Methodists: "Let me see, before I die, a Methodist congregation, full as plain dressed as aQuaker congregation".[152] The 1858 Discipline of theWesleyan Methodist Connection thus stated that "we would ... enjoin on all who fear God plain dress".[153]Peter Cartwright, a Methodistrevivalist, stated that in addition to wearing plain dress, the early Methodists distinguished themselves from other members of society byfasting on Fridays,abstaining from alcohol, and devoutlyobserving the Sabbath.[154][155] Methodistcircuit riders were known for practicing thespiritual discipline ofmortifying the flesh as they "arose well before dawn for solitary prayer; they remained on their kneeswithout food or drink or physical comforts sometimes for hours on end".[156] The early Methodists did not participate in, and condemned, "worldly habits" including "playing cards, racing horses, gambling, attending the theater, dancing (both in frolics and balls), and cockfighting".[150]
Over time, many of these practices were gradually relaxed in mainline Methodism, although practices such as teetotalism and fasting are still very much encouraged, in addition to the current prohibition of gambling;[157] denominations of theconservative holiness movement, such as theAllegheny Wesleyan Methodist Connection andEvangelical Wesleyan Church, continue to reflect the spirit of the historic Methodist practice of wearing plain dress, encouraging members in "abstaining from the wearing of extravagant hairstyles, jewelry—to include rings, and expensive clothing for any reason".[158][159] TheFellowship of Independent Methodist Churches, which continues to observe theordinance ofwomen's headcovering, stipulates "renouncing all vain pomp and glory" and "adorning oneself with modest attire".[160] The General Rules of the Methodist Church in America, which are among the doctrinal standards of many Methodist Churches, promote first-day Sabbatarianism as they require "attending upon all the ordinances of God" including "the public worship of God" and prohibit "profaning the day of the Lord, either by doing ordinary work therein or by buying or selling".[161][162]
.jpg)
John Wesley "laid foundations for Methodism's traditional call to abstain from beverage alcohol and its warnings about the use of drugs."[163] Wesley referred to liquors as "certain, though slow, poison" and condemned those who sold it of leading people tohell.[163] Methodist Churches are traditionally aligned with thetemperance movement and its call forteetotalism.[164] In Great Britain, bothWesleyan Methodists andPrimitive Methodists championed the cause of temperance;[165] theMethodist Board of Temperance, Prohibition, and Public Morals was later established in the United States to further the movement.[166] ¶91 of the 2014Discipline of theAllegheny Wesleyan Methodist Connection summarizes the traditional practice of Methodists regarding their requirement of abstinence from alcohol and other drugs:[167]
We believe total abstinence from all intoxicating liquors as a beverage to be the duty of all Christians. We heartily favor moral suasion and the gospel remedy to save men from the drink habit. We believe that law must be an adjunct of moral means in order to suppress the traffic side of this evil. We believe that the State and the citizen each has solemn responsibilities and duties to perform in regard to this evil. We believe that for the State to enact any law to license or tax the traffic, or derive revenues therefrom, is contrary to the policy of good government, and brings the State into guilty complicity with the traffic and all the evils growing out of it, and is also unscriptural and sinful in principle and ought to be opposed by every Christian and patriot. We therefore believe that the only true and proper remedy for the gigantic evil of the liquor traffic is its entire suppression; and that all our people and true Christians everywhere should pray and vote against this evil, and not suffer themselves to be controlled by or support political parties which are managed in the interest of the drink traffic.[167]
Fasting is considered one of theworks of piety.[168] Methodism's principal liturgical bookThe Sunday Service of the Methodists (put together by John Wesley), as well as The Directions Given to Band Societies (25 December 1744) by John Wesley, mandatefasting and abstinence from meat on all Fridays of the year (in remembrance of the crucifixion of Jesus).[155][169][170] Wesley himself also kept the Eucharistic Fast, thusfasting before receiving Holy Communion "for the purpose of focusing his attention on God", and asked other Methodist Christians to do the same.[171]
John Wesley admonished Methodist preachers to emphasize both theLaw and the Gospel:[172]
Undoubtedly both should be preached in their turn; yea, both at once, or both in one. All the conditional promises are instances of this. They are law and gospel mixed together. According to this model, I should advise every preacher continually to preach the law — the law grafted upon, tempered by, and animated with the spirit of the gospel. I advise him to declare explain, and enforce every command of God. But meantime to declare in every sermon (and the more explicitly the better) that the flint and great command to a Christian is, 'Believe in the Lord Jesus Christ': that Christ is all in all, our wisdom, righteousness, sanctification, and redemption; that all life, love, strength are from Him alone, and all freely given to us through faith. And it will ever be found that the law thus preached both enlightens and strengthens the soul; that it both nourishes and teaches; that it is the guide, 'food, medicine, and stay' of the believing soul.[172]
Methodism makes a distinction between the ceremonial law and the moral law that is theTen Commandments given to Moses.[173] In Methodist Christianity, the moral law is the "fundamental ontological principle of the universe" and "is grounded in eternity", being "engraved on human hearts by the finger of God".[173] In contradistinction to the teaching of the Lutheran Churches, the Methodist Churches bring the Law and the Gospel together in a profound sense: "the law is grace and through it we discover the good news of the way life is intended to be lived."[173] John Wesley, the father of the Methodist tradition taught:[173]
... there is no contrariety at all between the law and the gospel; ... there is no need for the law to pass away in order to the establishing of the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words, considered in different respects, are parts both of the law and the gospel. If they are considered as commandments, they are parts of the law: if as promises, of the gospel. Thus, 'Thou shalt love the Lord the God with all thy heart,' when considered as a commandment, is a branch of the law; when regarded as a promise, is an essential part of the gospel-the gospel being no other than the commands of the law proposed by way of promises. Accordingly poverty of spirit, purity of heart, and whatever else is enjoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises. There is therefore the closest connection that can be conceived between the law and the gospel. On the one hand the law continually makes way for and points us to the gospel; on the other the gospel continually leads us to a more exact fulfilling of the law .... We may yet further observe that every command in Holy Writ is only a covered promise. (Sermon 25, "Sermon on the Mount, V," II, 2, 3)[173]
The early Methodists were known for "religiously keeping the Sabbath day".[174] They regarded "keeping the Lord's Day as a duty, a delight, and ameans of grace".[175] The General Rules of the Methodist Church require "attending upon all the ordinances of God" including "the public worship of God" and prohibit "profaning the day of the Lord, either by doing ordinary work therein or by buying or selling".[175][162] TheSunday Sabbatarian practices of the earlierWesleyan Methodist Church in Great Britain are described by Jonathan Crowther inA Portraiture of Methodism:[176]
They believe it to be their duty to keep the first day of the week as a sabbath. This, before Christ, was on the last day of the week; but from the time of his resurrection, was changed into the first day of the week, and is in scripture called,The Lord's Day, and is to be continued to the end of the world as the Christian sabbath. This they believe to be set apart by God, and for his worship by apositive,moral, andperpetual commandment. And they think it to be agreeable to the law of nature, as well as divine institution, that a due proportion of time should be set apart for the worship of God. ... This day ought to be kept holy unto the Lord, and men and women ought so to order their affairs, and prepare their hearts, that they may not only have a holy rest on that day, from worldly employments, words, and thoughts, but spend the day in the public and private duties of piety. No part of the day should be employed in any other way, except in works of mercy and necessity. On this day, they believe it to be their duty to worship God, and that not only in form, but at the same time in spirit and in truth. Therefore, they employ themselves in prayer and thanksgiving, in reading and meditating on the scriptures, in hearing the public preaching of God's word, in singing psalms, hymns, and spiritual songs, in Christian conversation, and in commemorating the dying love of the Lord Jesus Christ. ... And with them it is a prevailing idea, that God must be worshipped inspirit, daily, in private families, in the closet, and in the public assemblies.[176]
Methodism began as a reform movement within the Church of England, and, for a while, it remained as such. The movement separated itself from its "mother church" and became known as theMethodist Episcopal Church in America and theWesleyan Methodist Church in Britain (as distinguished fromCalvinistic Methodism). Many divisions occurred within the Methodist Episcopal Church in the 19th century, mostly over attitudes towards slavery (though doctrinally, opposition to slavery is one of theworks of mercy).[177][178] Some of these schisms healed in the early 20th century, and many of the splinter Methodist groups came together by 1939 to form theMethodist Church. In 1968, the Methodist Church joined with the Radical PietistEvangelical United Brethren Church to formThe United Methodist Church,[179] the largest Methodist church in America. Other groups include theAfrican Methodist Episcopal Church, theAfrican Methodist Episcopal Zion Church,Christian Methodist Episcopal Church, theCongregational Methodist Church, theEvangelical Methodist Church, theFree Methodist Church, theGlobal Methodist Church, theHoliness Methodist Church, theMethodist Protestant Church, thePrimitive Methodist Church, and theSouthern Methodist Church. There are also variousIndependent Methodist associations, such as theFellowship of Independent Methodist Churches.
In 19th-century America, a dissension arose over the nature ofentire sanctification. Those who believed that entire sanctification could occur both instantaneously or could result from progressive sanctification culminating in Christian perfection, remained within the mainline Methodist Churches; others, however, heavily emphasized the instantaneous nature of entire sanctification. The latter line of thought came to be known as theholiness movement and while many of those who supported it remained in mainline Methodism (e.g.Asbury Theological Seminary),[21] others began the various holiness churches,[180] including theFree Methodist Church,Church of God (Holiness), theChurch of God (Anderson), theChurches of Christ in Christian Union, and theWesleyan Methodist Church, which later merged with the Pilgrim Holiness Church to form theWesleyan Church, which is present today. Other holiness groups, which also rejected the competing Pentecostal movement, merged to form theChurch of the Nazarene. TheSalvation Army is another Wesleyan-Holiness group which traces its roots to early Methodism. The Salvation Army's founders Catherine and William Booth founded the organization to stressevangelism andsocial action when William was a minister in theMethodist Reform Church.
Theconservative holiness movement, including denominations such as theAllegheny Wesleyan Methodist Connection,Bible Methodist Connection of Churches,Evangelical Methodist Church Conference,Evangelical Wesleyan Church andFellowship of Independent Methodist Churches, emerged in the 19th and 20th centuries to herald many of the strict standards of primitive Methodism, includingoutward holiness,plain dress, andtemperance.[181]
John Wesley's statements against theIslamic faith are well known. Wesley assumed the superiority of Christianity vis-a-vis to Islam, based on his commitment to the biblical revelation as "the book of God". His theologic interpretation of Christianity was seeking its imperative rather than considering otherAbrahamic andEastern religions to be equal. He often regarded the lifestyles of Muslims as an "ox goad" to prick the collective Christian conscience (cf. Acts 9 :5). Furthermore, his Anglo-centrism and common lay preaching had pulled future Methodist churches in conflict with other world religions.[182]
He said, "Every sin is a voluntary act, because, as Augustine states, so true is it that every sin is voluntary, that unless it be voluntary, it is no sin at all." ... Wesley's definition has been commonly accepted among those who heritage is from a Methodist background.
The Wesleyan position teaches that one is actually made righteous and cleansed from sin through the grace of God and the power of the Holy Spirit. One must live a victorious, sinless life to be eligible for heaven. This doctrine is based upon the biblical principle that sin is a willful choice to rebel against God. If after being converted a person returns back to a life of rebellion against God, he has rejected salvation and is no longer eligible for heaven. ... the Methodist message believed that the grace of God enabled a person to choose salvation; furthermore, it taught that one could be delivered from committing sin as well as obtain heart purity from the corruption of indwelling sin.
The eradication of the sin nature and complete victory over willful sin were two of the key beliefs of the Methodist Church.
Among the items deleted by Wesley as unnecessary for Methodists were articles on "Of Works Before Justification," which in Calvinism are largely discounted, but in Methodism lauded; "Of Predestination and Election," which Wesley felt would be understood in a Calvinist manner that the Methodists rejected; and "Of the Traditions of the Church," which Wesley felt to be no longer at issue.
In addition to these separate denominational groupings, one needs to give attention to the large pockets of the Holiness movement that have remained within the United Methodist Church. The most influential of these would be the circles dominated by Asbury College and Asbury Theological Seminary (both in Wilmore, KY), but one could speak of other colleges, innumerable local campmeetings, the vestiges of various local Holiness associations, independent Holiness oriented missionary societies and the like that have had great impact within United Methodism. A similar pattern would exist in England with the role of Cliff College within Methodism in that context.
{{cite book}}: CS1 maint: location missing publisher (link)Wesley's understanding of the normative Christian experience was that after conversion, believers would have a gradual expansion of their knowledge and understanding of their own sin and of God's holiness. With the regenerate nature working within them, the increasing awareness of spiritual reality would produce a mounting tension, with greater grief over sin an greater desire to be delivered from it. Then, at a time and in a manner that pleased him, God would answer the Christian's faithful prayer for a deliverance from indwelling sin. Wesley thought this change happened in a moment, just like regeneration itself, although Methodists reported different levels of awareness of it: "an instantaneous change has been wrought in some believers," but "in some...they did not perceive the instant when it was wrought." The pattern was event-process-event-process; conversion, gradual growth, entire sanctification, then more gradual growth. Concluding his 1764 review of the subject, Wesley wrote, "All our Preachers should make a point of preaching perfection to believers constantly, strongly, and explicitly; and all believers should mind this one thing, and continually agonize for it." And in letters through the 1770s, we hear Wesley urging that: "Never be ashamed of the old Methodist doctrine. Press all believers to go on to perfection. Insist everywhere on the second blessing as receivable now, by simple faith." There are several threads woven together in the Wesleyan teaching on Christian perfection. Everything Wesley has taught about the distinction between justification and sanctification, of regeneration as initial sanctification, and about the Christian life as being normed and formed by the law comes together here. To this are joined new threads such as the idea of a second definite work of grace subsequent to conversion, and the need to ask God for that second blessing. But the dominant theme in Wesley's teaching on Christian perfection is the renewed heart.
The new birth is necessary for salvation because it marks the move toward holiness. That comes with faith.
Methodist 'synergism' is grounded in the conviction that in the justification begun in the new birth (the beginning of the divine work), there will have to be 'appropriate fruits.'
Jacob Albright, founder of the movement that led to the Evangelical Church flow in The United Methodist Church, got into trouble with some of his Lutheran, Reformed, and Mennonite neighbors because he insisted that salvation not only involved ritual but meant a change of heart, a different way of living.
Article XVII—Of Baptism: Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth. The Baptism of young children is to be retained in the Church.
Ye must be born again." Yield to God that He may perform this work in and for you. Admit Him to your heart. "Believe on the Lord Jesus Christ, and thou shalt be saved.
Wesley also taught that Christians experience several distinct acts of God's grace as they grow into the image of Christ. Two of these acts of grace are justification and entire sanctification. Justification occurs when a sinner is forgiven, regenerated, and made right with God. Entire sanctification happens when the carnal nature within a Christian is finally destroyed, and the believer is then enabled to love God with the whole heart, soul, mind, and strength. Entire sanctification makes Christians perfect in their love for God, but in now other way. Their hearts are so filled with the love of God that there is no room for a contrary affection. Hence they are sinless in that while in this state they do not willingly violate the known law of God. Although believers' hearts are filled with love and freed from sin, sanctified people still suffer the effects of sin on their minds and bodies. They are not free from errors in judgment or mistakes in action. Thus, they continually need the blood of Christ to cleanse them from these accidental "fallings short of the glory of God."
While for Arminius loss of salvation came only through ceasing to believe in Christ, Wesleyans held that it could result from eiter unbelief or unconfessed sin. ... Anabaptists (e.g., Mennonites, Brethren) and Restorationists (e.g., the Churches of Christ, Christian Churches, Disciples of Christ) have traditionally tended towards doctrines of salvation similar to that of Wesleyan Arminianism—without affirming a "second blessing" and entire sanctification. There have always been some in these groups, however, who has espoused a view more akin to Reformed Arminianism. Many traditional Lutherans also affirm the possibility of apostasy and reconversion.
Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.
Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.
She had lost the blessing of entire sanctification; but a few days after this she obtained it again.
Does an entirely sanctified person who rebels against God but later comes back to Him need to be entirely sanctified again? We do know that a person can rebel against God and later turn back in repentance and then be "re-saved." Answer: Yes. To come back to God is the action of a backslider having his re in need of continual cleansing. The verb "cleanses us" is a present indica-relationship with God restored. After the restoration, one must walk in the light and obey Romans 12:1 and offer himself a living, holy, and acceptable sacrifice to God. This can be done only by a person in right relationship with God.
The country is called Hades. That portion of it which is occupied by the good is called Paradise, and that province which is occupied by the wicked is called Gehenna.
Besides, continues our critical authority, we have another clear proof from the New Testament, thathades denotes the intermediate state of souls between death and the general resurrection. In Revelations (xx, 14) we read thatdeath andhades-by our translators renderedhell, as usual-shall, immediately after the general judgment, "be cast into the lake of fire: this is the second death." In other words, the death which consists in the separation of soul and body, and the receptacle of disembodied spirits shall be no more.Hades shall be emptied, death abolished.
Considering the question of death and the intermediate state, John Wesley affirmed the immortality of the soul (as well as the future resurrection of the body), denied the reality of purgatory, and made a distinction between hell (the receptacle of the damned) and hades (the receptacle of all separate spirits), and also between paradise (the antechamber of heaven) and heaven itself.
Decisions made during life were therefore inseparably connected to what came after life. Upon death, according to Wesley, the souls of the deceased would enter an intermediate, penultimate state in which they would remain until reunited with the body at the resurrection of the dead. In that state variously identified as "the ante-chamber of heaven," "Abraham's bosom," and "paradise".
Wesley believed that when we die we will go to an Intermediate State (Paradise for the Righteous and Hades for the Accursed). We will remain there until the Day of Judgment when we will all be bodily resurrected and stand before Christ as our Judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Accursed will depart to Hell (see Matthew 25).
The opinion of the Rev. John Wesley may be worth citing. "I believe it to be a duty to observe, to pray for the Faithful Departed."
{{cite book}}:ISBN / Date incompatibility (help)Wesley taught the propriety of Praying for the Dead, practised it himself, providedForms that others might. These forms, for daily use, he put fort, not tentatively or apologetically, but as considering such prayer a settled matter of Christian practice, with all who believe that the Faithful, living and dead, are one Body in Christ in equal need and like expectation of those blessings which they will together enjoy, when both see Him in His Kingdom. Two or three examples, out of many, may be given:--"O grant that we, with those who are already dead in Thy faith and fear, may together partake of a joyful resurrection."
The Roman Catholic and English Methodist churches both pray for the dead. Their consensus statement confirms that "over the centuries in the Catholic tradition praying for the dead has developed into a variety of practices, especially through the Mass. ... The Methodist church ... has prayers for the dead ... Methodists who pray for the dead thereby commend them to the continuing mercy of God."
Thomas J. Nettles, Richard L. Pratt Jr., Robert Kolb, John D. Castelein
In United Methodist churches, the water of baptism may be administered by sprinkling, pouring, or immersion.
Methodists say with Wesley that Holy Communion is a sacrament, and though we choose not to define our understanding along the lines of transubstantiation or consubstantiation (Methodist Articles of Religion, Art. XVIII), we do nonetheless believe in the Real Presence (that Jesus is present "after a spiritual manner," Art. XVIII) and that this sacrament is both medicine and food.
Wesley says that there is a spiritual presence of Jesus in the Lord's Supper.
We reject the doctrine of transubstantiation: that is, that the substance of bread and wine are changed into the very body and blood of Christ in the Lord's Supper. We likewise reject that doctrine which affirms the physical presence of Christ's body and blood to be by, with and under the elements of bread and wine (consubstantiation).
Sacraments for the UMC include both Baptism and Eucharist. The Roman Catholic and Orthodox traditions count five more, which many Protestants, including the UMC, acknowledge as sacramental: Confession/Absolution, Holy Matrimony, Confirmation/Chrismation, Holy Orders/Ordination, and Anointing/Unction.
The reason is simply that Wesley assumed the validity of Anglican practice in his day as reflected in the 1662Book of Common Prayer. His later comments on the priestly office substantiate this. Just as preaching in the Methodist movement was not a substitute for Holy Communion, so for Wesley class meetings did not take the place of personal confession and absolution.
The society groups could be divided into smaller groups called "classes" that would provide for even more intimate spiritual support and nurture. These classes were composed of about a dozen people who met once a week for spiritual conversation and guidance. Members spoke about their temptations, confessed their faults, shared their concerns, testified to the working of God in their lives and exhorted & prayed for each other. Every Methodist was expected to attend class meetings.
Wesley had believed that bishops and presbyters constituted but one order, with the same right to ordain. He knew that for two centuries the succession of bishops in the Church of Alexandria was preserved through ordination by presbyters alone. "I firmly believe", he said, "I am a scriptural ἐπίσκοπος, as much as any man in England or in Europe; for the uninterrupted succession I know to be a fable which no man ever did or can prove;" but he also held that "Neither Christ nor his apostles prescribe any particular form of Church government." He was a true bishop of the flock which God had given to his care. He had hitherto refused "to exercise this right" of ordaining, because he would not come into needless conflict with the order of the English Church to which he belonged. But after the Revolution, his ordaining for American would violate no law of the Church; and when the necessity was clearly apparent, his hesitation ceased. "There does not appear," he said, "any other way of supplying them with ministers." Having formed his purpose, in February 1784, he invited Dr. Coke to his study in City Road, laid the case before him, and proposed to ordain and send him to America.
The succession normally proceeds from bishop to bishop, however, in certain instances where the death of a bishop made this impossible, groups of elders have consecrated new bishops, who in turn have been recognized as legitimate by the broader catholic Church. We read of one example of this in the Ancient Church in St. Jerome's Letter CXLVI when he describes the episcopal succession of the city of Alexandria. Thus, considering the unusual historical circumstances of Christians in the American colonies cut off from valid sacraments, Fr. John Wesley's action in consecrating Thomas Coke was irregular but not invalid, and the United Methodist Church enjoys a valid succession to this day.
Severus of Antioch, in the sixth century, mentions that "in the former days" the bishop was "appointed" by presbyters at Alexandria. Jerome (in the same letter that was cited above, but independent for the moment of Ambrosiaster) deduces the essential equality of priest and bishop from the consideration that the Alexandrian bishop "down to Heraclas and Dionysius" (232–265) was chosen by the presbyters from among themselves without any special form of consecration.
In Alexandria presbyters elected bishops and installed them until the fourth century. Throughout this critical era the power and importance of bishops increased steadily. At the beginning of the period Irenaeus, Tertullian, and Clement of Alexandria still thought of bishops as presbyters, albeit presbyters in a class by themselves.
For forty years Mr. Wesley had believed that bishops and presbyters constituted but one order, with the same right to ordain. He knew that for two centuries the succession of bishops in the Church of Alexandria was preserved through ordination by presbyters alone.
the Methodists were directed to receive baptism and Holy Communion from Episcopal priests. They soon petitioned to receive the sacraments from the same Methodist preachers who visited their homes and conducted their worship services. The Bishop of London refused to ordain Methodist preachers as deacons and priests for the colonies, so in 1784 Wesley assumed the power to ordain ministers himself.[permanent dead link]
IN September, 1784, the Rev. John Wesley, assisted by a presbyter of the Church of England and two other elders, ordained by solemn imposition of the hands of the Rev. Dr. Thomas Coke to the episcopal office.
Being refused, he conferred with Thomas Coke, a presbyter of the Church of England, and with others, and on 2 Sept., 1784, he ordained Coke bishop, after ordaining Thomas Vasey and Richard Whatcoat as presbyters, with his assistance and that of another presbyter.
Wesley referes(sic) to the ordination of bishops by the presbyters of Alexandria, in justification of his ordination of Coke.
TheDiscipline affirms that "ordination to this ministry is a gift from God to the Church. In ordination, the Church affirms and continues the apostolic ministry through persons empowered by the Holy Spirit" (¶303).
"Neglect not the gift that is in thee, which was given thee by the laying on of the hands of thepresbytery." Here it is plain that the ministerial gift or power which Timothy possessed, was given himby the laying on of the hands of the body of the elders who ordained him. And in regard to thegovernment of the church, it is equally plain thatbishops, in distinction frompresbyters, were not charged with the oversight thereof, for it is said – Acts xx. 17, 28, that Paul "called the elders (not the bishops) of the Church of Ephesus, and said unto them, 'Take heed therefore to yourselves, and to all the flock over which the Holy Ghost hath made you overseers,' feed the church of God." On this passage we remark, 1st, that the original Greek term for the word "overseer" is "episcopos," they very word from which our term "bishop" is derived, and which is generally translated "bishop" in the English version of the New Testament. Now this term episcopos, overseer, or bishop, is applied to theidentical persons calledelders in the 17th verse, and to none other. Consequently, Paul must have considered elders and bishops as one, not only in office, but in order also; and so the Ephesian ministers undoubtedly understood him.
Even "after the introduction of the practice by which the epithet Bishop was generally confined to one person, the older writers who dwell upon this, occasionally use that epithet as synonymous with presbyter, it not having been till thethird century, that the appropriation was so complete as never to be cast out of view.
But if Scripture is opposed to modern high church claims and pretensions, so ishistory, on which successionists appear to lay so much stress.
We gather each Wednesday at 7:00 p.m. for singing, joyful thanksgiving, sharing, and prayer. Anyone is welcome to come and share a burden for us to bear together or a blessing for us to celebrate together.
Morning and Evening Prayer were liturgical services held each day at the local church, during which psalms were sung and prayers were offered to God.
Days of Fasting or Abstinence All the Fridays in the Year, except Christmas-Day
Methodist preachers, in particular, may have been tempted to take the elevation of the spirit and concomitant mortification of the body to extremes. Early circuit riders often arose well before dawn for solitary prayer; they remained on their knees without food or drink or physical comforts sometimes for hours on end.
Should we insist on plain and modest dress? Certainly. We should not on any account spend what the Lord has put into our hands as stewards, to be used for His glory, in expensive wearing apparel, when thousands are suffering for food and raiment, and millions are perishing for the Word of life. Let the dress of every member of every Allegheny Wesleyan Methodist Church be plain and modest. Let the strictest carefulness and economy be used in these respects.
Wesley understood both the health and social issues related to the intemperate use of alcoholic beverages, especially liquors such as gin and brandy. He described distilled liquor as a "certain, though slow, poison," "liquid fire," prepared by the devil and his angels. Although he allowed for the use of liquor for "medicinal purposes," he cautioned against its consumption as a regular beverage and condemned those who sold it as "poisoners." About the "sellers of spirits" he stressed: "They murder His Majesty's subjects by wholesale, neither does their eye pity or spare [them]. They drive [their customers] to hell like sheep." Alcohol was not only a threat to good health, it was a menace to morality. Drunkenness affected the family and community, causing chaos in both. Wesley laid foundations for Methodism's traditional call to abstain from beverage alcohol and its warnings about the use of drugs (see United Methodism's Social Principles in The Book of Discipline).
John Wesley, in hisJournal, wrote on Friday, August 17, 1739, that "many of our society met, as we had appointed, at one in the afternoon and agreed that all members of our society should obey the Church to which we belong by observing 'all Fridays in the year' as 'days of fasting and abstinence.'
| Background |  | |
|---|---|---|
| Documents | ||
| Doctrine | ||
| Historical theologians | ||
| Modern theologians | ||
| Movements | ||
| Systematic |
| ||||||||||||||||||||||||||||||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| Historical | |||||||||||||||||||||||||||||||||||||||||
| Practical | |||||||||||||||||||||||||||||||||||||||||
| By tradition |
| ||||||||||||||||||||||||||||||||||||||||
| See also | |||||||||||||||||||||||||||||||||||||||||
| Bible (Scriptures) | |||||||||
|---|---|---|---|---|---|---|---|---|---|
| Foundations | |||||||||
| History (timeline) (spread) |
| ||||||||
| Denominations (list,members) |
| ||||||||
| Theology |
| ||||||||
| Philosophy | |||||||||
| Other features |
| ||||||||
