Wesleyan theology
Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity that emphasizes the "methods" of the eighteenth-century evangelical reformer brothers John Wesley and Charles Wesley. More broadly it refers to the theological system inferred from the various sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher.
Wesleyan–Arminian theology, manifest today in Methodism, is named for its founders, the Wesleys, as well as for Jacob Arminius, since it is a subset of Arminian theology. In 1736, these two brothers traveled to the Georgia colony in America as missionaries for the Church of England; they left rather disheartened at what they saw. Both of them subsequently had "religious experiences," especially John in 1738, being greatly influenced by the Moravian Christians. They began to organize a renewal movement within the Church of England to focus on personal faith and holiness. John Wesley took Protestant churches to task over the nature of sanctification, the process by which a believer is conformed to the image of Christ, emphasizing New Testament teachings regarding the work of God and the believer in sanctification. The movement did well within the Church of England in Britain, but when the movement crossed the ocean into America, it took on a form of its own, finally being established as the Methodist Episcopal Church in 1784. The Methodist churches are similar to Anglicanism, yet have added a strong emphasis on personal faith and personal experience, especially on the new birth and entire sanctification.
At its heart, the theology of John Wesley stressed the life of Christian holiness: to love God with all one’s heart, mind, soul and strength, and to love one's neighbour as oneself. Wesley’s teaching also stressed experiential religion and moral responsibility.
History
The doctrine of Wesleyan–Arminianism was founded as an attempt to explain Christianity in a manner unlike the teachings of Calvinism. Arminianism is a theological study conducted by Jacobus Arminius, from the Netherlands, in opposition to Calvinist orthodoxy on the basis of free will. After the death of Arminius the followers, led by Simon Episcopius, presented a document concerning the Arminian beliefs to the Netherlands. This document is known today as the five articles of Remonstrance. Wesleyan Arminianism, on the other hand, was founded upon the theological teachings of John Wesley, an English evangelist, and the beliefs of this dogma are derived from his many publications, including his 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; yet, when examined separately, their unique details can be discovered, as well as their similarities in ideals.In the early 1770s, John Wesley, aided by the theological writings of John 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 the Arminian Magazine. This period, during the Calvinist–Arminian debate, was influential in forming a lasting link between Arminian and Wesleyan theology.
Historically, Calvinists have feared that Wesleyans have strayed too close to Pelagianism. On the other hand, Wesleyans have charged that Calvinists have strayed too close to antinomianism. Justification by faith is pivotal for both traditions. Although free will is an issue, in many respects the two traditions are not that far apart. For example, Wesley stated that he and Calvin were but a hair's breadth apart on justification. Sanctification, not free will, draws the clearest line of distinction. Good theology, for Wesley, was balance without compromise. This balance is most evident in Wesley's understanding of faith and works, justification and sanctification.
Wesleyan tradition
In the broad sense of the term, the Wesleyan tradition identifies the theological impetus for those movements and denominations who trace their roots to a theological tradition finding its initial focus in John Wesley. Although its primary legacy remains within the various Methodist denominations, the Wesleyan tradition has been refined and reinterpreted as catalyst for other movements and denominations as well, e.g., Charles Finney and the holiness movement; William J. Seymour and the Pentecostal movement; Phineas Bresee and the Church of the Nazarene.Wesleyan distinctives
New Birth
In Wesleyan theology, the "new birth is necessary for salvation because it marks the move toward holiness. That comes with faith." 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". In the life of a Christian, the new birth is considered the first work of grace. The Articles of Religion, in Article XVII—Of Baptism, state that baptism is a "sign of regeneration or the new birth." 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.'"Christian perfection
Wesleyan theology teaches that there were two distinct phases in the Christian experience. In the first work of grace, the new birth, the believer received forgiveness and became a Christian. During the second work of grace, entire sanctification, the believer was purified and made holy. Wesley taught both that sanctification could be an instantaneous experience, and that it could be a gradual process.Salvation
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:
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. John Wesley taught that the keeping of the moral law contained in the Ten Commandments, as well as engaging in the works of piety and the works of mercy, were "indispensible for our sanctification".
Methodist soteriology emphasize the importance of the pursuit of holiness in salvation. Thus, for Methodists, "true faith...cannot subsist without works". Bishop Scott J. Jones in United Methodist Doctrine writes that in Methodist theology:
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." Methodist evangelist Phoebe Palmer stated that "justification would have ended with me had I refused to be holy." 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." Methodism, inclusive of the holiness movement, thus teaches that "justification conditional on obedience and progress in sanctification" emphasizing "a deep reliance upon Christ not only in coming to faith, but in remaining in the faith."
Richard P. Bucher, contrasts this position with the Lutheran one, discussing an analogy put forth by John Wesley:
With regard to the fate of the unlearned, Willard Francis Mallalieu, a Methodist bishop, wrote in Some Things That Methodism Stands For:
Conditional preservation of the saints
Covenant theology
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." The main difference between Wesleyan covenant theology and classical covenant theology is as follows: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. With Mosaic Law belonging to the covenant of grace, all of humanity is brought "within the reach of the provisions of that covenant." This belief is reflected in John Wesley's sermon Righteousness of Faith: "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". 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, the priesthood of Aaron" under Mosaic Law. Under the Gospel, the covenant of grace is mediated through the greater sacraments, baptism and the Lord's Supper.
Ecclesiology
Methodists affirm belief in "the one true Church, Apostolic and Universal", viewing their Churches as constituting a "privileged branch of this true church". 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." 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.Four sources of theological authority
The Wesleyan tradition's defense has normally exercised four sources of authority: scripture, reason, tradition, and experience.Atonement
falls squarely in the tradition of substitutionary atonement, though it is linked with Christus Victor and moral influence theories. John Wesley, reflecting on, 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." In elucidating, 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." 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. 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 :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. 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."
Four Last Things
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 and Gehenna. After the general judgment, Hades will be abolished. John Wesley, the founder of Methodism, "made a distinction between hell and Hades, and also between paradise and heaven itself." 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."Wesley stated that: "I believe it to be a duty to observe, to pray for the Faithful Departed". He "taught the propriety of Praying for the Dead, practised it himself, provided Forms that others might." 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."
Sacraments and Rites
Holy Baptism
The Methodist Articles of Religion, with regard to baptism, teach:While baptism imparts regenerating grace, its permanence is contingent upon repentance and a personal commitment to Jesus Christ.
Wesleyan theology holds that baptism is a sacrament of initiation into the visible Church. Wesleyan covenant theology further teaches that baptism is a sign and a seal of the covenant of grace:
Methodists recognize three modes of baptism as being valid—immersion, aspersion or affusion—in the name of the Holy Trinity.
Real Presence of Christ in the Eucharist
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, but have otherwise allowed the details to remain a mystery. In particular, Methodists reject the Roman Catholic doctrine of transubstantiation ; the Primitive Methodist Church, in its Discipline also rejects the Lollardist doctrine of consubstantiation. In 2004, the United Methodist Church affirmed its view of the sacrament and its belief in the real presence in an official document entitled '. 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.This affirmation of real presence can be seen clearly illustrated in the language of the United Methodist Eucharistic Liturgy where, in the epiclesis of the Great Thanksgiving, the celebrating minister prays over the elements:
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 ':
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. The Discipline of the Free Methodist Church thus teaches:
Confession
Confirmation
Holy Matrimony
Lovefeast
In Wesleyan theology, Lovefeasts are a 'means of grace' and 'converting ordinance' that John Wesley believed to be an apostolic institution. One account from July 1776 expounded on the fact that people experienced the new birth and entire sanctification at a Lovefeast:Validity of Holy Orders
John Wesley, the founder of the Methodist tradition, believed that the offices of bishop and presbyter constituted one order, citing an ancient opinion from the Church of Alexandria; 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?". 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.Since the Bishop of London refused to ordain ministers in the British American colonies, 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, operating under the ancient Alexandrian habitude, ordained Thomas Coke a superintendent, although Coke embraced the title bishop.
Today, the United Methodist Church follows this ancient Alexandrian practice as bishops are elected from the presbyterate: 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." It also uses sacred scripture in support of this practice, namely, 1 Timothy 4:14, which states:
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.
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;..." "the first disciples in the company of the Lord Himself... This is our doctrine of apostolic succession" "an official succession of ministers, whether bishops or presbyters, from apostolic times, but rather by fidelity to apostolic truth".
Outward Holiness
Early Methodists wore plain dress, with Methodist clergy condemning "high headdresses, ruffles, laces, gold, and 'costly apparel' in general". John Wesley recommended that Methodists annually read his thoughts On Dress; 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". The 1858 Discipline of the Wesleyan Methodist Connection thus stated that "we would... enjoin on all who fear God plain dress". 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. 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". The early Methodists did not participate in, and condemned, "worldly habits" including "playing cards, racing horses, gambling, attending the theater, dancing, and cockfighting".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; 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". 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".
Law and Gospel
John Wesley admonished Methodist preachers to emphasize both the Law and the Gospel:Methodism makes a distinction between the ceremonial law and the moral law that is the Ten Commandments given to Moses. 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." 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." John Wesley, the father of the Methodist tradition taught:
Sunday Sabbatarianism
The first Methodists, who were Arminian in theology, were known for "religiously keeping the Sabbath day". They regarded "keeping the Lord's Day as a duty, a delight, and a means of grace". 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". The Sunday Sabbatarian practices of the earlier Wesleyan Methodist Church in Great Britain are described by Jonathan Crowther in A Portraiture of Methodism:Churches upholding Wesleyan theology
The Methodist movement began as a reform 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 the Methodist Episcopal Church in America and the Wesleyan Methodist Church in Britain. Many divisions occurred within the Methodist Episcopal Church in the nineteenth century, mostly over, first, the slavery question and later, over the inclusion of African-Americans. Some of these schisms healed in the early twentieth century, and many of the splinter Methodist groups came together by 1939 to form The Methodist Church. In 1968, the Methodist Church joined with the Pietist Evangelical United Brethren Church to form The United Methodist Church, the largest Methodist church in America. Other groups include the African Methodist Episcopal Church, the African Methodist Episcopal Zion Church, Christian Methodist Episcopal Church, the Congregational Methodist Church, the Evangelical Church of North America, the Evangelical Congregational Church, the Evangelical Methodist Church, the Free Methodist Church of North America, and the Southern Methodist Church.In nineteenth-century America, a dissension arose over the nature of sanctification. Those who emphasized the gradual nature sanctification remained within the mainline Methodist Churches; others, however, believed in instantaneous sanctification that could be perfected. Those who followed the latter line of thought began the various holiness churches, including the Church of God, the Church of God, the Churches of Christ in Christian Union, and the Wesleyan Methodist Church, which later merged with the Pilgrim Holiness Church to form the Wesleyan Church, which is present today. Other holiness groups, which also rejected the competing Pentecostal movement, merged to form the Church of the Nazarene. The Salvation 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 stress evangelism and social action when William was a minister in the Methodist Reform Church.
The conservative holiness movement, including denominations such as the Allegheny Wesleyan Methodist Connection, Bible Methodist Connection of Churches, Evangelical Wesleyan Church and Primitive Methodist Church, emerged in the 19th and 20th centuries to herald many of the strict standards of primitive Methodism, including outward holiness, plain dress, and temperance.