Why Methodist Doctrine??

This post was written for a class on Methodist Doctrine and is designed as the text to a presentation to be given to a congregation or other group on the topic of why Methodist doctrine is important and why it speaks to the church today, especially in a world filled with churches and denominations that argue and divide more than anything else.

Of the many issues affecting the life of the church in the United States today, one of the most troubling, but least discussed is the issue of doctrine in terms of denominational identity. Over the past decades, most Protestant denominations have relied more on familial ties for the maintenance of membership than appealing to anyone's individual theology. As a result, for most parishioners in any mainline protestant denomination, there is a lack of understanding as far as what that particular denomination believes or practices. This is not a fault of the parishioners, per se, rather, the church has done little to talk about its beliefs and practices outside of traditional membership classes and the shift of importance from membership to attendance means that churches are offering less and less about denominational identity. This may not be a totally negative circumstance for the church to find itself in, since, lack of denominational identity could help forge a stronger unity between the various denominations.

Therefore, understanding the doctrine of one's church is important as it helps create an identity that links parishioners to one another as well as with God and creation. It is imperative that the point be made that there is no corner on faith that is kept by any one particular denomination or doctrinal stance, rather the work and belief of all denominations contribute towards God's will ultimately being unveiled in our communities. However, each denomination and its unique doctrines help to allow all to participate in the making of God's kingdom.

One of the great things about Methodist Doctrine, specifically United Methodist Doctrine, is that it an amazing example of combining historic traditions of the church, both Protestant and Catholic, while at the same time allowing for and encouraging the use of reason and experience to understand our faith today.

Our Book of Discipline notes this common heritage when it speaks to our basic Christian affirmations:

“We hold in common with all Christians a faith in the mystery of salvation in and through Jesus Christ. We share in the Christian belief that God's redemptive love is realized in human life by the activity of the Holy Spirit, both in personal experience and in the community of believers. We understand ourselves to be a part of Christ's universal church when by adoration, proclamation, and service we become conformed to Christ. With other Christians we recognize that the reign of god is both a present and a future reality. We share with many Christian communions a recognition of the authority of Scripture in matters of faith, the confession that our justification as sinners is by grace through faith, and the sober realization that the church is in need of continual reformation and renewal.”ⁱ

Indeed, much of our practice as Methodists is not unique to our doctrine but is shared in common with other denominations both protestant as well as orthodox. We largely use the same sources of understanding our faith, namely Scripture. This has always been the case. Charles Wesley himself lays out the central role that Scripture plays when he writes these words: “Come, divine Interpreter, bring me eyes thy book to read, ears the mystic words to hear, words which did from thee proceed, words that endless bliss impart, kept in an obedient heart.ⁱⁱ”

We practice many of the same rites and sacraments (though those terms mean somewhat different things in different denominations) such as baptism and sharing the Eucharist. While Methodist doctrine differs some in the interpretation of these rites, especially from the orthodox view, these rites are still held as essential and participation in the sacraments is seen as crucial to the whole community. Again, Charles Wesley speaks to this in his lyrics, “Come, sinners, to the gospel feast, let every soul be Jesus' guest. Ye need not one be left behind, for God hath bid all humankind.”ⁱⁱⁱ

So, Methodists share more in common with other traditions that we sometimes realize. However, there are some differences and those are just as important. One major difference, and in reality it is more of an addition than a difference, is Methodist understanding of and Wesley's teaching of the meaning of grace in our lives. The existence of grace in three forms. Prevenient, the grace that is given to us before we even were. This allows us to know we need to seek for the truth in Christ. Wesley writes, “If we take this (salvation) in its utmost extent it will include all that is wrought in the soul by what is frequently termed 'natural conscience', but more properly, 'preventing grace'; all the drawings of the Father, the desires after God, which, if we yield to them, increase more and more...showing every man to do justly, to love mercy, and to walk humbly with his God.”^iv

Wesley goes on to explain the role that justifying grace also plays in our salvation. Justifying grace is, in essence, the forgiveness of our sins, wherein God sees us as forgiven for the sake of Christ. Again, Wesley's sermon “The Scripture Way of Salvation” continues on and speaks of this idea of justifying grace. “Justification is another word for pardon. It is the forgiveness of all our sins, and our acceptance with God. The price whereby this hath been procured for us is the blood and righteousness of Christ, or all that Christ hath done and suffered for us till 'he poured out his soul for the transgressors.'”^v

Finally, Sanctifying grace, signifies, for Methodists and other Wesleyans, that God continues to work in those who have been justified. Wesley called this working towards perfection, not in the sense that one could attain perfection in the way we normally think of it. Rather, there are stages in our faith as in our life. While Wesley argued that “Christian Perfection” could be attained in this life, the jury is out on how many actually have. The importance then, is in terms of holiness. Wesley writes, “Christian perfection therefore does not imply an exemption either from ignorance or mistake, or infirmities or temptations. Indeed, it is only another term for holiness. Thus everyone that is perfect is holy, and everyone that is holy is, in the Scripture sense, perfect. So that how much soever any man hath attained, or in how high a degree soever he is perfect, he hath still need to “grow in grace” and daily to advance in the knowledge and love of God his Saviour.”^vi

Methodists, then, understand salvation to be attained by grace through faith, yet it is also not something that happens once and that is it. It is a process, a continual process through which one encounters a God who has enabled man to know to seek Him, endear to find Him, and work to love as He loves. That type of faith is not an easy thing to achieve. Charles Wesley speaks to this, “Let us plead for faith alone, faith which by our works is shown; God it is who justifies, only faith the grace applies. Let us for this faith contend, sure salvation is the end; heaven already is begun, everlasting life is won.”^vii

This, then, is how Methodists and Wesleyans understand faith and salvation. The question, one that has been debated since the early church, then becomes once again important. If we are saved by grace through faith and if our works have no import; then what relevance do our actions have in living out this faith? Methodists have answered that question in a number of ways throughout the history of the movement. Some of those ways may seem a bit ostracizing when discussed in a world that has changed significantly over the past couple of decades alone. Methodists have been associated with movements to outlaw alcoholic beverages and live lives free from tobacco and other drugs. Yet, at the same time Methodists were also actively engaged in the debate over the morality of slavery. John Wesley was vehemently opposed to this practice although the early Methodist church in the United States did split over this issue. Regardless, though, the fact is that there has always been a moral component to living an active faith in the Methodist movement. It follows from the “General Rules” which tie together how our faith is to be practiced and lived. First, by doing no harm and avoiding every kind of evil. Secondly, by doing good of every kind as far as possible and Third, by attending upon all the ordinances of God.

Therefore, there can be no disconnect between our faith, our life, and our salvation. They are all tied together through the grace that we are granted and continue to strive in towards perfection.

Finally, it should be noted that Methodism did not start as a church or a distinct denomination, but rather as a movement. It took doctrinal stances from other established churches of its time, mainly those of the Anglican church. Yet, it sought to create communities of individuals who would seek to understand their faith collectively and methodically both inside and outside of traditional worship. These small groups have always been important in Methodist practice and together, with the history of the movement and its theological development support the premise that the Church of God, the Body of Christ, is not something that can be cornered into one doctrinal corner or another. The truth of Christ is not only available to those who practice a certain understanding of baptism or the Eucharist, but for all creation, in all its diversity.

Wesley himself wrote in one of his most famous sermons, “Catholic Spirit”, these words which, I feel, provide an ending to this brief synopsis of Methodist doctrine.

“If then we take this word in the strictest sense, a man of catholic spirit is one who..gives his hand to all whose hearts are right with his heart. One who knows how to value and praise God for all the advantages he enjoys: with regard to the knowledge of the things of God, the true, scriptural manner of worshiping Him; and above all his union with a congregation fearing God and working righteousness. One who, retaining these blessings with the strictest care, keeping them as the apple of his eye, at the same time loves as friends, as members of Christ and children of God, as joint partakers now of the present Kingdom of God, and fellow-heirs of his eternal Kingdom, all of whatever opinion or worship who, rejoicing to please and fearing to offend God, are careful to abstain from evil and zealous of good works. He is the man of truly catholic spirit who bears all these continually upon his heart, who having an unspeakable tenderness for their persons, and longing for their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labours by all his words to strengthen their hands in God. He assists them to the uttermost of his power in all things, spiritual and temporal. He is ready 'to spend and be spent for them'; yea, to lay down his life for their sake.”^viii

i"¶ 101." The book of discipline of the United Methodist Church, 2008. Nashville, Tenn.: United Methodist Pub. House, 2008. . Print.

ii Wesley, C. (1989). Come, Divine Interpreter. The United Methodist hymnal: book of United Methodist worship. (Pew ed., ). Nashville, Tenn.: United Methodist Publishing House. #594

iii Wesley, C. (1989). Come, Sinners, to the Gospel Feast The United Methodist hymnal: book of United Methodist worship. (Pew ed., ). Nashville, Tenn.: United Methodist Publishing House. #616

ivWesley, John, Albert Cook Outler, and Richard P. Heitzenrater. "The Scripture Way of Salvation." John Wesley's Sermons: An Anthology. Nashville: Abingdon, 1991. 372-80. Print.

vIbid.

viIbid. “Christian Perfection” pp.70-84 (quote from p.73)

viiWesley, C. (1989). Let us Plead for Faith Alone. The United Methodist hymnal: book of United Methodist worship. (Pew ed., ). Nashville, Tenn.: United Methodist Publishing House. #385

viiiWesley, John, Albert Cook Outler, and Richard P. Heitzenrater. "Catholic Spirit" John Wesley's Sermons: An Anthology. Nashville: Abingdon, 1991. 300-309. Quote from p.309 Print.