THE ORIGIN OF DENOMINATIONS
Lesson Fourteen
METHODIST CHURCH
(1739)
I. IT'S BEGINNING:
The Methodist Church had its beginning in 1729, when a group
of students at Oxford University in England began meeting
together in a religious club, spoken of in derision as "the Holy
Club." Among this group were John and Charles Wesley and George
Whitefield. John Wesley was an ordained priest in the Church of
England. It was Wesley's intention to instill fervor and spirit
in the hearts of the members of the Anglican Church. He abhorred
the formal ritualism and coldness of the Church. Wesley never
intended to start a new religious group, desiring only to reform
the Church of England.
When Wesley was met with resistance by the Church of England,
he formed "societies" (within the church) designed to promote a
more spiritual and consecrated life in the members. As a part of
this effort, the "societies" formed methods and order for various
duties to be performed. Certain times each day were designated
for study, for prayer, for reading scriptures, etc. This led to
the term "Methodist," being applied to this new movement. A term
used in derision at first, but later accepted and retained.
Wesley spent two years in America (Georgia), as a missionary
(1736-1738) to the Indians, where he came in contact with a Mr.
Spandenberg (a member of the Moravian brethren). Spandenberg
taught the sanctifying work of the Holy Spirit, separate and
apart from the Word. Returning to England, with his new
conviction, a division resulted in the church of England and in
the formation of the Methodist Church. The first Methodist
Society was formed at Kingswood, near the city of Bristol,
England, in 1739. Wesley meant for these societies to exist
within the framework of the Church of England. But, because of
the large number of people responding and the Church of England
looking with such disfavor upon this effort, there came an
inevitable break with the Church of England and the formal
formation of the Methodist Church.
This new religious body was contrary to Wesley's wishes and
was not final, until after his death. He remained a priest in the
Church of England until his death.
Two leading doctrines taught by Wesley were salvation by
faith only and the sanctifying work of the Holy Spirit. A
division came about when Whitefield accepted the doctrine of the
final perseverance of the Saints and irresistible grace, two of
the five tenets of Calvinism.
It was in 1739, that Wesley wrote a set of General Rules,
still printed in the Methodist Discipline, as "an ideal
delineation of Bible rules and conduct." (Handbook of
Denominations, Mead, p. 160.) From 1746-1760, Wesley wrote four
volumes of forty four Sermons on Several Occasions, wherein he
stated his understanding on all the "main teachings of Christian
doctrine."
"The Methodist churches in the New World date from the year
1766, when two Wesleyan local preachers, both natives of Ireland,
came to America and began holding Methodist meetings. It is
uncertain whether Philip Embury held the first service at his own
house in New York, or Robert Strawbridge in Frederick County,
Maryland. Both of these men formed societies, and in 1768 Philip
Embury built a chapel on John Street, where a Methodist Episcopal
church still stands." (The Story of the Christian Church,
Hurlbut, p.165-166.)
"The Methodist Episcopal Church of the United States
originated with the Christian Conference held in Baltimore, Dec,
24, 1784. The Baltimore conference adopted the Book of Discipline
prepared by Wesley which reduced the thirty-nine articles of the
Episcopal Prayer Book to twenty-four articles and added one
covering the rulers of the United States. Also the Apostles'
Creed, which the Episcopal Church inherited from the Roman
Catholic Church, was incorporated in their form of worship."
(Churches of Today, Tomlinson, p. 57.)
"The Methodist Discipline is the creed of the church and also
contains rules of action and church laws. The doctrines, laws,
and rules of Methodism change from time to time. For this reason
the discipline is revised periodically. There had been so many
changes in it by 1888 that Dr. P. A. Peterson could write a 247
page book entitles The History Of The Revision of The Discipline,
published by the Publishing House Of the Methodist Episcopal
Church South, Nashville, Tennessee. Here is an example of the
changes which are made in the Discipline: The edition of 1908
begins the ritual for baptism of infants with, 'Dearly Beloved,
forasmuch as all men are conceived and born in sin,' while the
edition of 1940 begins the same ritual with, 'Dearly Beloved,
forasmuch as all men are heirs of life eternal.' In the edition
of 1940 in an article entitled 'Episcopal Address,' it is stated:
'We have, therefore expected that the Discipline would be
administered, not, merely as a legal document, but as a
revelation of the Holy Spirit working in and through our people.'
The article is signed by the president, vice president, and
secretary of Bishops.
"In view of this official claim by Methodists that their
discipline is 'a revelation of the Holy Spirit,' it is in order
to ask two questions: 1. If one believes the Discipline to be a
revelation of the Holy Spirit, how can he also believe that the
Bible is the complete and final revelation of God's will through
the Spirit as it claims in 2 Tim. 3:16,17? 2. If the Methodist
Discipline is a revelation of the Holy Spirit, why is it
necessary for man to keep changing it? Does the Holy Spirit
change His mind from time to time?" (Church History, John D. Cox,
p. 72.)
II. SOME OF THE MAJOR DOCTRINES OF THE METHODIST CHURCH:
1. "Methodists embrace the Old and New Testaments. we believe it
contains the inspired word of God as has been revealed to
chosen interpreters who have recorded it. We make application
with tradition, experience and reason with equal application
to determine our doctrine." (One Way, Lilla Ross, p. 55)
2. "The source book is the Book of Disciplines which contains the
constitution, the doctrinal statements, general rules,
organization and administration. It is revised every four
years after the General Conferences." (One Way, Lilla Ross, p.
55.)
3. "We are accounted righteous before God only for the merit of
our Lord and Saviour Jesus Christ, by faith and not for our
own works or deservings. Wherefore, that we are justified by
faith only is the most wholesome doctrine and very full of
comfort." (Article IX, para. 69.)
4. They practice sprinkling, pouring or immersion as baptism, but
baptism is not essential to salvation.
5. They permit infant and young children baptisms.
6. That none will be admitted to full membership of the church
until at least a six months probation period. (Art. 49,
Methodist Book of Discipline, also Art. 445.)
7. The proof of salvation is the inward certainty that their sins
have been forgiven. Thus, the sanctifying work of the Holy
Spirit as taught by Wesley. Yet, they deny that this religious
experience is the result of emotion alone. "Our faith is often
and unashamedly suffused with intense feeling. Yet our
assurance arises not out of emotion but out of the radiant
certainty of an indwelling Christ, whose mercy had cleansed
us, whose love has saved us, and whose presence within our
hearts has given us power and victory."
8. They teach that it is not necessary to observe the Lord's
Supper each first day of the week. Generally it is observed
once each quarter.
9. Governmental structure: "It's ecclesiastical. The bishops are
recognized as the head of the church. Their ordination is the
same as any other minister. They as bishops have been elevated
by their peers to the position of administrative and spiritual
leadership.
"World Methodism is divided into geographical areas called
jurisdictions which are divided into conferences which are
divided into districts and the next division is the local
church. (One Way, Lilla Ross, p. 57.)
Art. 46, Book of Discipline, states: That the Church is to
be governed by a general conference which has full power to
make rules and regulations for the church.
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