Wesleyan theology

In Wesleyan theology, the "new birth is necessary for salvation because it marks the move toward holiness. That comes with faith."[3] John Wesley, founder of the Methodist Church, 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).[3] In the life of a Christian, the new birth is considered the first work of grace.[4] The Articles of Religion, in Article XVII—Of Baptism, state that baptism is a "sign of regeneration or the new birth."[5] 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.'"[6][7]

Wesleyan theology teaches that there were two distinct phases in the Christian experience.[8] In the first work of grace, the new birth, the believer received forgiveness and became a Christian.[4] During the second work of grace, entire sanctification, the believer was purified and made holy.[4] Wesley taught both that sanctification could be an instantaneous experience,[9] and that it could be a gradual process.[10][11]

The Wesleyan tradition seeks to establish justification by faith as the gateway to sanctification or "scriptural holiness." Wesley insisted that imputed righteousness must become imparted righteousness. He believed that one could progress in love until love became devoid of self-interest at the moment of entire sanctification.

With regard to good works, A Catechism on the Christian Religion: The Doctrines of Christianity with Special Emphasis on Wesleyan Concepts teaches:[12]

...after a man is saved and has genuine faith, his works are important if he is to keep justified.
146) James 2:20-22, "But wilt thou known, O vain main, that faith without (apart from) works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou faith wrought with works, and by works was faith made perfect?[12]

The Methodist Churches affirm the doctrine of justification by faith, but in Wesleyan theology, justification refers to "pardon, the forgiveness of sins", rather than "being made actually just and righteous", which Methodists believe is accomplished through sanctification.[13][14] John Wesley taught that the keeping of the moral law contained in the Ten Commandments,[15] as well as engaging in the works of piety and the works of mercy, were "indispensible for our sanctification".[16]

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[17]

Methodist soteriology emphasize the importance of the pursuit of holiness in salvation.[18] Thus, for Methodists, "true faith...cannot subsist without works".[16] Bishop Scott J. Jones in United Methodist Doctrine writes that in Methodist theology:[19]

Faith is necessary to salvation unconditionally. Good works are necessary only conditionally, that is if there is time and opportunity. The thief on the cross in Luke 23:39-43 is Wesley's example of this. He believed in Christ and was told, "Truly I tell you, today you will be with me in Paradise." This would be impossible if the good works that are the fruit of genuine repentance and faith were unconditionally necessary for salvation. The man was dying and lacked time; his movements were confined and he lacked opportunity. In his case, faith alone was necessary. However, for the vast majority of human beings good works are necessary for continuance in faith because those persons have both the time and opportunity for them.[19]

Bishop Jones concludes 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."[19] Methodist evangelist Phoebe Palmer stated that "justification would have ended with me had I refused to be holy."[20] 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."[21] Methodism, inclusive of the holiness movement, thus teaches that "justification [is made] conditional on obedience and progress in sanctification"[20] emphasizing "a deep reliance upon Christ not only in coming to faith, but in remaining in the faith."[22]

Richard P. Bucher, contrasts this position with the Lutheran one, discussing an analogy put forth by John Wesley:[23]

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).[23]

With regard to the fate of the unlearned, Willard Francis Mallalieu, a Methodist bishop, wrote in Some Things That Methodism Stands For:[24]

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 are intelligent 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.[24]

Methodism maintains the superstructure of classical covenant theology, but being Arminian in soteriology, it discards the "predestinarian template of Reformed theology that was part and parcel of its historical development."[25] 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, only Adam and Eve were under the covenant of works, while on the other hand, all of their progeny are under the covenant of grace.[25] With Mosaic Law belonging to the covenant of grace, all of humanity is brought "within the reach of the provisions of that covenant."[25] This belief is reflected in John Wesley's sermon Righteousness of Faith:[25] "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".[26] 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" under Mosaic Law.[27] Under the Gospel, the covenant of grace is mediated through the greater sacraments, baptism and the Lord's Supper.[27]

Methodist preachers are known for promulgating the doctrines of the new birth and entire sanctification to the public at events such as tent revivals and camp meetings, which they believe is the reason that God raised them up into existence.[28]

Methodists affirm belief in "the one true Church, Apostolic and Universal", viewing their Churches as constituting a "privileged branch of this true church".[29][30] With regard to the position of Methodism within Christendom, 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."[31] Calling it "the grand depositum" of the Methodist faith, Wesley specifically taught that the propagation of the doctrine of entire sanctification was the reason that God raised up the Methodists in the world.[32][28]

The Wesleyan tradition's defense has normally exercised four sources of authority: scripture, reason, tradition, and experience.

Methodism falls squarely in the tradition of substitutionary atonement, though it is linked with Christus Victor and moral influence theories.[33] John Wesley, reflecting on Colossians 1:14, connects penal substitution with victory over Satan in his Explanatory 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."[33] In elucidating 1 John 3:8, 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."[33] The Methodist divine Charles 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 of illumination.[33] Methodism also emphasizes a participatory nature in atonement, in which the Methodist believer spiritually dies with Christ and He dies for humanity; this is reflected in the words of the following Methodist hymn (122):[33]

"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."[33]

The Christian believer, in Methodist theology, mystically draws himself/herself into the scene of the crucifixion in order to experience the power of salvation that it possesses.[33] In the Eucharist, 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."[33]

With respect to the four last things, Wesleyan theology affirms the belief in Hades, "the intermediate state of souls between death and the general resurrection," which is divided into Paradise (for the righteous) and Gehenna (for the wicked).[34][35] After the general judgment, Hades will be abolished.[35] John Wesley, the founder of Methodism, "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."[36][37] The dead will remain in Hades "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)."[38]

Wesley stated that: "I believe it to be a duty to observe, to pray for the Faithful Departed".[39] He "taught the propriety of Praying for the Dead, practised it himself, provided Forms that others might."[40] In a joint statement with the Catholic Church in England and Wales, the Methodist Church of Great Britain affirmed that "Methodists who pray for the dead thereby commend them to the continuing mercy of God."[41]

A baptistry in a Methodist church

The Methodist Articles of Religion, with regard to baptism, teach:[42]

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.[42]

While baptism imparts regenerating grace, its permanence is contingent upon repentance and a personal commitment to Jesus Christ.[43] Wesleyan theology holds that baptism is a sacrament of initiation into the visible Church.[44] Wesleyan covenant theology further teaches that baptism is a sign and a seal of the covenant of grace:[45]

Of this great new-covenant blessing, baptism was therefore eminently the sign; and it represented "the pouring out" of the Spirit, "the descending" 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, or confirming sign, baptism answers to circumcision.[45]

Methodists recognize three modes of baptism as being valid—immersion, aspersion or affusion—in the name of the Holy Trinity.[46]

The followers of John Wesley have typically affirmed that the sacrament of Holy Communion is an instrumental Means of Grace through which the real presence of Christ is communicated to the believer,[47] but have otherwise allowed the details to remain a mystery.[48] In particular, Methodists reject the Roman Catholic doctrine of transubstantiation (see "Article XVIII" of the Articles of Religion); the Primitive Methodist Church, in its Discipline also rejects the Lollardist doctrine of consubstantiation.[49] In 2004, the United Methodist Church affirmed its view of the sacrament and its belief in the real presence in an official document entitled This Holy Mystery: A United Methodist Understanding of Holy Communion. Of particular note here is the church's unequivocal recognition of the anamnesis as more than just a memorial but, rather, a re-presentation of Christ Jesus and His Love.

Holy Communion is remembrance, commemoration, and memorial, but this remembrance is much more than simply intellectual recalling. "Do this in remembrance of me" (Luke 22:19; 1 Corinthians 11:24–25) is anamnesis (the biblical Greek word). This dynamic action becomes re-presentation of past gracious acts of God in the present, so powerfully as to make them truly present now. Christ is risen and is alive here and now, not just remembered for what was done in the past.

A United Methodist minister consecrates the elements

This affirmation of real presence can be seen clearly illustrated in the language of the United Methodist Eucharistic Liturgy[50] where, in the epiclesis of the Great Thanksgiving, the celebrating minister prays over the elements:

Pour out your Holy Spirit on us gathered here, and on these gifts of bread and wine. Make them be for us the body and blood of Christ, that we may be for the world the body of Christ, redeemed by his blood.

Methodists assert that Jesus is truly present, and that the means of His presence is a "Holy Mystery". 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 of Charles Wesley's hymn Come Sinners to the Gospel Feast:

Come and partake the gospel feast,

be saved from sin, in Jesus rest;

O taste the goodness of our God,

and eat his flesh and drink his blood.

The distinctive feature of the Methodist doctrine of the real presence is that the way Christ manifests His presence in the Eucharist is a sacred mystery—the focus is that Christ is truly present in the sacrament.[51] The Discipline of the Free 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[52]

In Wesleyan theology, Lovefeasts (in which bread and the loving-cup is shared between members of the congregation) are a 'means of grace' and 'converting ordinance' that John Wesley believed to be an apostolic institution.[53] One account from July 1776 expounded on the fact that people experienced the new birth and entire sanctification at a Lovefeast:[53]

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 our watch-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)[53]

John Wesley, the founder of the Methodist tradition, believed that the offices of bishop and presbyter constituted one order,[54] citing an ancient opinion from the Church of Alexandria;[54] 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).[55] John Wesley thus argued that for two centuries the succession of bishops in the Church of Alexandria, which was founded by Mark the Evangelist, was preserved through ordination by presbyters alone and was considered valid by that ancient Church.[56][57][58]

Since the Bishop of London refused to ordain ministers in the British American colonies,[59] 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,[60] operating under the ancient Alexandrian habitude, ordained Thomas Coke a superintendent, although Coke embraced the title bishop.[61][62]

Today, the United Methodist Church follows this ancient Alexandrian practice as bishops are elected from the presbyterate:[63] the Discipline 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 the Holy Spirit."[64] It also uses sacred 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 the presbytery.[65]

— St. Paul of Tarsus, KJV

The Methodist Church also buttresses this argument with the leg of sacred tradition of the Wesleyan Quadrilateral by citing the Church Fathers, many of whom concur with this view.[66][67]

In addition to the aforementioned arguments, in 1937 the annual Conference of the British 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 of apostolic 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".[68]

Early Methodists wore plain dress, with Methodist clergy condemning "high headdresses, ruffles, laces, gold, and 'costly apparel' in general".[69] John Wesley recommended that Methodists annually read his thoughts On Dress;[70] in that sermon, John Wesley expressed his desire for Methodists: "Let me see, before I die, a Methodist congregation, full as plain dressed as a Quaker congregation".[71] The 1858 Discipline of the Wesleyan Methodist Connection thus stated that "we would ... enjoin on all who fear God plain dress".[72] Peter Cartwright, a Methodist revivalist, stated that in addition to wearing plain dress, the early Methodists distinguished themselves from other members of society by fasting once a week, abstaining from alcohol, and devoutly observing the Sabbath.[73] Methodist circuit riders were known for practicing the spiritual discipline of mortifying the flesh as they "arose well before dawn for solitary prayer; they remained on their knees without food or drink or physical comforts sometimes for hours on end".[74] 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".[69]

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;[75] denominations of the conservative holiness movement, such as the Allegheny Wesleyan Methodist Connection and Evangelical 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".[76][77] 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".[78][79]

John Wesley admonished Methodist preachers to emphasize both the Law and the Gospel:[80]

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.[80]

Methodism makes a distinction between the ceremonial law and the moral law that is the Ten Commandments given to Moses.[81] 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."[81] 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."[81] John Wesley, the father of the Methodist tradition taught:[81]

... 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)[81]

A monument of the Ten Commandments at the Texas State Capitol

The first Methodists, who were Arminian in theology, were known for "religiously keeping the Sabbath day".[82] They regarded "keeping the Lord's Day as a duty, a delight, and a means of grace".[83] 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".[83][79] The Sunday Sabbatarian practices of the earlier Wesleyan Methodist Church in Great Britain are described by Jonathan Crowther in A Portraiture of Methodism:[84]

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 a positive, moral, and perpetual 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 in spirit, daily, in private families, in the closet, and in the public assemblies.[84]