Methodism has historically followed theProtestant tradition of referring tosanctified members of theuniversal church assaints. However, as a title,Saint is typically prefixed to the names of biblical figures, and pre-Reformation Christians, especiallymartyrs of the faith.[citation needed] While most Methodist churches place little emphasis on theveneration of saints, they often admire, honor, and remember the saints ofChristendom.
John Wesley, the founder of Methodism, believed that there was much to learn from studying renowned saints, but he discouraged the 'worship' of them. He expressed concern about theChurch of England's focus onsaints' days and said that "most of the holy days were at present answering no valuable end."[1] As such, Methodism does not have any system whereby people arecanonised.[1]
The titleSaint in Methodist churches is commonly bestowed to those who had direct relations with Jesus Christ, or who are mentioned in the Bible. Occasionally, some esteemed, pre-Reformation Christians are accorded the title Saint—for example, the British Methodist Church addresses the British nationalpatron saints asSaint George,Saint David, and so on.[2][3] However, there is no established rule as to the use of the title. Some Methodist churches are named for historic heroes and heroines of the faith such as theTwelve Apostles (excludingJudas Iscariot),Saint Timothy,Saint Paul,Saint John the Baptist,Saint Mary Magdalene, theVirgin Mary, andSaint Joseph.
John Wesley's belief was that Christianity should beChrist-centered. Article XIV of theArticles of Religion of the Methodist Church states that
The Romish doctrine concerning...worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.[4]
Accordingly, Methodism formally rejectsrelics andprayer to saints, considering them to be distractions from the Christ-focused life and unfounded in Scripture.
While Methodists as a whole do not practice thepatronage orveneration of saints, they do honor and admire them. Methodists observeAll Saints' Day, following theliturgical calendar, in which theChurch Universal, as well as the deceased members of a local congregation, are honored and remembered.[1][5]
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The Virgin Mary is honored as theMother of God (Theotokos) in theUnited Methodist Church.[6][7] Methodist churches teach the doctrine of thevirgin birth,[8] although they, along with Orthodox Christians and other Protestant Christians, reject the Roman Catholic doctrine of theImmaculate Conception.[9]
Some Methodists, including John Wesley, have held that Mary was aperpetual virgin,[10] which is the belief that Mary was ever-virgin for the whole of her life and Jesus was her only biological son.[11] Contemporary Methodism does hold that Mary was a virgin before, during, and immediately after the birth of Christ.[8][12] A small number of Methodists hold the doctrine of theAssumption of Mary as a pious opinion.[13]
The title is used to refer to historicalmartyrs, especially dating before the Reformation. The General Conferences of the United Methodist Church voted to officially recognizeDietrich Bonhoeffer in 2008 andMartin Luther King Jr. in 2012 as modern-day 'martyrs'. The vote recognized people who died for their faith and stand as Christian role models.[14][15][16][17]
We also recognize and celebrate All Saints' Day (Nov. 1) and "all the saints who from their labors rest". United Methodists call people "saints" because they exemplified the Christian life. In this sense, every Christian can be considered a saint.
We Protestants (for the most part) tend to say something to the effect that, if it is not found in Scripture it is not held to be required as an article of faith. Thus, the assumption of Mary would not be held as an article of faith (i.e., as a required doctrine). However, in as much as the Scripture does not say that Mary was not assumed into heaven, and, in as much as we do have other instances of some sort of "assumption" in Scripture (e.g., Elijah, as mentioned, before), there seems to be nothing that would require that a Protestant Christian could not have a private "opinion" (in the Wesleyan sense of the term) that agrees with Rome or Constantinople (at least regarding Mary's assumption).
