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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 84 85 one popular expression of methodist doctrine is in the hymns of charles wesley 86 since enthusiastic congregational singing was a part of the early evangelical movement wesleyan theology took root and spread through this channel 87 88 martin v clarke who documented the history of methodist hymnody states theologically and doctrinally the content of the hymns has traditionally been a primary vehicle for expressing methodism s emphasis on salvation for all social holiness and personal commitment while particular hymns and the communal act of participating in hymn singing have been key elements in the spiritual lives of methodists 89 salvation edit methodists believe jesus christ died for all humanity not a limited few the doctrine of unlimited atonement wesleyan methodists identify with the arminian conception of free will as opposed to the theological determinism of absolute predestination 90 nb 3 methodism teaches that salvation is initiated when one chooses to respond to god who draws the individual near to him the wesleyan doctrine of prevenient grace thus teaching synergism 94 95 wesleyan methodists interpret scripture as teaching that the saving work of jesus christ is for all people unlimited atonement but effective only to those who respond and believe in accordance with the reformation principles of sola gratia grace alone and sola fide faith alone 96 john wesley taught four key points fundamental to methodism a person is free not only to reject salvation but also to accept it by an act of free will all people who are obedient to the gospel according to the measure of knowledge given them will be saved the holy spirit assures a christian that they are justified by faith in jesus assurance of faith 17 97 christians in this life are capable of christian perfection and are commanded by god to pursue it 98 after the first work of grace the new birth 13 wesleyan methodist soteriology emphasizes the importance of the pursuit of holiness in salvation 99 a concept best summarized in a quote by methodist evangelist phoebe palmer who stated that justification would have ended with me had i refused to be holy 100 thus for wesleyan methodists true faith cannot subsist without works 101 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 9 wesleyan methodism inclusive of the holiness movement thus teaches that justification is made conditional on obedience and progress in sanctification 100 emphasizing a deep reliance upon christ not only in coming to faith but in remaining in the faith 102 john wesley taught that the keeping of the moral law contained in the ten commandments 103 as well as engaging in the works of piety and the works of mercy were indispensable for our sanctification 101 in its categorization of sin methodist doctrine distinguishes between 1 sin properly so called and 2 involuntary transgression of a divine law known or unknown 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 11 104 wesley explains that those born of god do not sin habitually since to do so means that sin still reigns which is a mark of an unbeliever neither does the christian sin willfully 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 7 104 this is reflected in the articles of religion of the free methodist church emphasis added in italics which uses the wording of john wesley 105 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 23 105 wesleyan methodists also believe in the second work of grace christian perfection also known as entire sanctification which removes original sin makes the believer holy and empowers them with power to wholly serve god 13 106 9 107 john 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 108 109 methodist systematic theologian daniel steele noted the possibility of instant and entire purification in this life as a distinctive of the methodist faith 110 wesleyan methodist churches teach that apostasy can occur through a loss of faith or through sinning 111 112 if a person backslides but later decides to return to god he or she must repent for sins and be entirely sanctified again the wesleyan arminian doctrine of conditional security 113 114 see also baptism with the holy spirit sacraments and rites edit methodists hold that sacraments are sacred acts of divine institution methodism has inherited its liturgy from anglicanism although wesleyan theology tends to have a stronger sacramental emphasis than that held by evangelical anglicans 115 in common with most protestants methodists recognize two sacraments as being instituted by christ baptism and holy communion also called the lord s supper 116 most methodist churches practice infant baptism in anticipation of a response to be made later confirmation as well as baptism of believing adults 117 the catechism for the use of the people called methodists states that in holy communion jesus christ is present with his worshipping people and gives himself to them as their lord and saviour 77 26 in the united methodist church the explanation of how christ s presence is made manifest in the elements bread and wine is described as a holy mystery 118 in certain methodist connexions such as the missionary methodist church and the new congregational methodist church the rite of feetwashing is practiced at the time that the lord s supper is celebrated 119 120 methodist churches generally recognize sacraments to be a means of grace 121 john wesley held that god also imparted grace by other established means such as public and private prayer scripture reading study and preaching public worship and fasting these constitute the works of piety 122 wesley considered means of grace to be outward signs words or actions to be the ordinary channels whereby god might convey to men preventing i e preparing justifying or sanctifying grace 123 specifically methodist means such as the class meetings provided his chief examples for these prudential means of grace 124 sources of teaching edit further information wesleyan quadrilateral and prima scriptura american methodist theologian albert outler in assessing john wesley s own practices of theological reflection proposes a methodology termed the wesleyan quadrilateral 125 wesley s quadrilateral is referred to in methodism as our theological guidelines and is taught to its ministers clergy in seminary as the primary approach to interpreting scripture and gaining guidance for moral questions and dilemmas faced in daily living 126 76 88 traditionally methodists declare the bible old and new testaments to be the only divinely inspired scripture and the primary source of authority for christians 127 the historic methodist understanding of scripture is based on the superstructure of wesleyan covenant theology 128 methodists also make use of tradition drawing primarily from the teachings of the church fathers as a secondary source of authority tradition may serve as a lens through which scripture is interpreted theological discourse for methodists almost always makes use of scripture read inside the wider theological tradition of christianity 129 130 john wesley contended that a part of the theological method would involve experiential faith 125 in other words truth would be vivified in personal experience of christians overall not individually if it were really truth and every doctrine must be able to be defended rationally he did not divorce faith from reason by reason one asks questions of faith and seeks to understand god s action and will tradition experience and reason however were subject always to scripture wesley argued because only there is the word of god revealed so far as it is necessary for our salvation 126 77 prayer worship and liturgy edit communion table behind the rail in wesley s chapel london the sign of this wesleyan methodist church displays the times for the sunday morning service of worship and sunday evening service of worship consistent with the historical first day sabbatarian doctrine of methodism to hallow the lord s day the midweek wednesday prayer service is indicated on the sign as well with respect to public worship methodism was endowed by the wesley brothers with worship characterised by a twofold practice the ritual sacramental liturgy of the book of common prayer on the one hand and the non ritualistic preaching service on the other 131 this twofold practice became distinctive of methodism because worship in the church of england was based by law solely on the book of common prayer and worship in the nonconformist churches was almost exclusively that of services of the word i e preaching services with holy communion being observed infrequently john wesley s influence meant that in methodism the two practices were combined a situation which remains characteristic of the tradition 131 132 methodism has heavily emphasized offerings of extempore and spontaneous prayer 133 to this end methodist revival services and camp meetings have been characterized by groaning and shouting as people sought the fullness of salvation that methodists taught to be embodied by the experience of entire sanctification 134 135 to outsiders wesleyans were labeled as shouting methodists due to their free expression during worship 136 united methodist minister breaking bread during a communion service historically methodist churches have devoutly observed the lord s day sunday with a morning service of worship along with an evening service of worship with the evening service being aimed at seekers and focusing on singing prayer and preaching the holding of a midweek prayer meeting on wednesday evenings has been customary 137 27 18th century methodist church services were characterized by the following pattern preliminaries e g singing prayers testimonies to a message followed by an invitation to commitment the latter of which took the form altar call a practice that a remains a vital part of worship 138 139 a number of methodist congregations 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 personal testimonies about their faith and experiences in living the christian life 140 after listening to various members of the congregation share their salvation testimonies voice their prayer requests and share their praise reports congregants may kneel for intercessory prayer 26 27 the lovefeast traditionally practiced quarterly was another practice that characterized early methodism as john wesley taught that it was an apostolic ordinance 24 worship hymnology devotional and liturgical practices in methodism were also influenced by pietistic lutheranism and in turn methodist worship became influential in the holiness movement 141 early methodism was known for its almost monastic rigors its living by rule and its canonical hours of prayer 142 it inherited from its anglican patrimony the practice of reciting the daily office which methodist christians were expected to pray 143 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 in early christianity though on the lord s day worship included the eucharist 144 143 145 later methodist liturgical books such as the methodist worship book 1999 provide for morning prayer and evening prayer to be prayed daily the united methodist church encourages its communicants to pray the canonical hours as one of the essential practices of being a disciple of jesus 146 147 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 at seven fixed prayer times lauds 6 am terce 9 am sext 12 pm none 3 pm vespers 6 pm compline 9 pm and vigil 12 am 148 some methodist congregations offer daily morning prayer 149 in america the global methodist church evangelical methodist church united methodist church and free methodist church as well as the primitive methodist church and wesleyan methodist church have a wide variety of forms of worship ranging from high church to low church in liturgical usage when the methodists in america were separated from the church of england because of the american revolution john wesley provided a revised version of the book of common prayer called the sunday service of the methodists with other occasional services 1784 150 151 today the primary liturgical books of the united methodist church are the united methodist hymnal and the united methodist book of worship 1992 congregations employ its liturgy and rituals as optional resources but their use is not mandatory these books contain the liturgies of the church that are generally derived from wesley s sunday service and from the 20th century liturgical renewal movement the british methodist church is less ordered or less liturgical in worship it makes use of the methodist worship book similar to the church of england s common worship containing set services and rubrics for the celebration of other rites such as marriage the worship book is also ultimately derived from wesley s sunday service 152 a unique feature of american methodism h...
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