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Lesson 2

THE RISE OF METHODISM

OBJECTIVE
Assisting learners in the interpretation of Methodist Tradition in order that
they may participate responsibly in the life and leadership of the church,
critically and effectively communicate in the tradition and actively engage
in ecumenical dialogue.

Introduction:
Today, there are about 75 million people worldwide who call themselves
'Methodist'. Yet this Christian denomination only began in the mid-eighteenth
century in Britain, due in large part to the strong leadership, extensive
travelling and organisational abilities of John Wesley, celebrated today as the
most prominent 'Founder of Methodism'.

The History of Methodism

Methodism has around 100 historic sites for you to discover in Britain.
Perhaps surprisingly, these fascinating places are not all churches -
although the Methodist Church in Britain does have over 500 'listed'
chapels. The Methodist heritage sites range from Georgian houses to
workers' cottages, from lovingly restored and unique eighteenth and
nineteenth century chapels to unusual outdoor preaching places.

But who was this John Wesley? John was born in 1703, the fifteenth child
and second son of the Reverend Samuel Wesley, Anglican Rector of
Epworth in Lincolnshire, and his wife, Susanna (née Annesley).
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In 1709, aged 5, John was rescued from a fire that destroyed the
family's home, but the Epworth Rectory was rebuilt and the Wesleys lived
there until 1735. Today their Queen Anne house is presented to recreate
family life in the eighteenth century, and the grounds include glebe
(grazing) land and a 'physic garden' of medicinal plants and culinary
herbs. John was educated at the Charterhouse School in London and at
Oxford University. He was ordained as an Anglican deacon (1725) and
priest (1728) at Christ Church Cathedral, and became a tutor and Fellow
of Lincoln College. He joined like-minded friends in the so-called 'Holy
Club', whose disciplined piety attracted the mocking nickname 'Methodist',
later transferred to all adherents of the Evangelical Revival.

After more than a decade of spiritual searching, including a disastrous

period of missionary work in America with his younger brother, Charles, in
May 1738 John had a spiritual experience that convinced him of the truth
of his salvation through faith in Jesus Christ. He began to preach that this
salvation was available to everyone.

In 1739 a fellow member of the Holy Club turned Methodist preacher,

George Whitefield, invited John to start open air preaching in Bristol (at
Hanham Mount). There John built the very first Methodist building, which
he called 'our new room': a purpose-built space for preaching, teaching,
as a medical dispensary and as lodging for his rapidly expanding band of
travelling preachers. Nearby is Charles Wesley's home. Charles was also
a member of the Holy Club, who became an Anglican priest and later,
after also experiencing an evangelical conversion, became an influential
Methodist preacher and prolific hymn-writer. Charles' best-known works
include the words that became the carol, 'Hark! The Herald-angels sing'.

John Wesley is estimated to have travelled 250,000 miles in 50 years to

preach the gospel. He started his work in London in 1739 in an old
cannon factory, known as 'The Foundry', but he built a new London
chapel in 1778,
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adding a house on the site for his visiting preachers and another for
himself. 'City Road' became his winter base. He died there in March 1791
and was buried behind the chapel.

John Wesley may be the best-known of the Methodist pioneers, but he

was not the first or only one. The earliest 'Methodist' preaching in Britain
was in the 1730s in Wales (consider the ministry of Howell Harris).
Methodism was part of an international movement, often traced to the
'Pietists' in Germany in the 1600s, which came to Britain through the
Moravians - who John Wesley had met on his ill-fated visit to America
(see Fetter Lane Chapel and the Moravian Church).

'Methodist' became a widely used term in the 1700s for anybody thought
to be 'enthusiastic' about their religion - as we might use the term
'fundamentalist' today. A major divide developed among the Methodists
between the 'Calvinists' and 'Arminians'. Calvinism tends to stress the
power and authority of God over who can be saved, while Arminianism
emphasizes the capacity of each person to choose to respond to God
freely and the opportunity for all to be saved. The Wesleys and their
followers embraced Arminianism, but Whitefield was a Calvinist, and even
today much of Welsh Methodism remains 'Calvinistic'.

Despite John Wesley's claim 'I live and die a member of the Church of
England', by the time of his death the Methodist movement (which, by
then, was largely associated with John Wesley) had grown apart from the
national church. Methodists in America had already parted from the
British

'connexion' (see Asbury's Cottage) and from the 1790s onwards

Methodism in Britain divided over policies, personalities and priorities.
Each strand of Methodism had its own charismatic leaders and particular
styles of worship and organisation.
See a diagram of the Methodist 'family tree'

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The first breakaway group from the 'Wesleyans' was the 'New Connexion'
(see the stunning Methodist New Connexion Chapel and monumental
graveyard of Mt Zion, Ogden near Halifax, or Bethesda Chapel, Hanley,
known as 'The cathedral of the Potteries'). Next, and the biggest group to
establish separately, were the Primitive Methodists, from 1807. Known
also as the 'Ranters' or 'Prims', they wanted to get back to Methodism's
original aims of outdoor evangelism and strict discipleship. They tended
to be strongest in the working-class communities of the Midlands and
North of England. To find out more, visit the Primitive Methodist Chapel
and Museum at Englesea Brook near Crewe, Cheshire, and nearby Mow
Cop.

Methodism has had other regional variations, and Irish Methodism has
always been separate from British. Wesley enjoyed particular success in
preaching in the mining districts of Cornwall, and in the South-West the
'Bible Christians' separated from the Wesleyans after 1815. Step back in
time to the secluded Bible Christian Innis Chapel, near Bodmin, Cornwall.
Methodism grew with the Industrial Revolution and Methodists were
active in the abolition of the slave trade, and later in the development of
trades unions - visit Tolpuddle in Dorset to find out more.

Thomas Coke was born in Brecon, Wales, and expelled from his Anglican
pulpit of South Petherton for being a Methodist. He went on to co-found
Methodism in America and then to establish the Methodist missions
overseas, which in the nineteenth century spread around the world. Many
of our historic Methodist chapels have memorials that commemorate their
famous sons and daughters in the mission field, for example, David Hill
from York went to China.

In the twentieth century most of the different Methodist denominations

united together. The New Connexion, Bible Christians and United
Methodist Free Churches (another breakaway following a major
controversy in the Wesleyan church from 1849) came together in 1907,

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forming the United Methodist Church. That in turn joined with the
Wesleyans and 'Prims' in 1932.

The uniting conference was held at Central Hall, Westminster, where in

1946 the inaugural session of the United Nations was held). Union also
brought together the denominations' separate missionary societies.
Today the British Connexional Team occupy 'Mission House' built in 1939
in Marylebone, London, to house the Methodist Missionary Society.

In the twenty-first century, the Methodist Church continues to be a

discipleship movement of Christians, intent on mission: nurturing faith and
engaged in action for social justice at home and abroad. For more
information about what the people called Methodists believe and what the
Methodist Church does in Britain and around the world today, go
to [Link]
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THE ARTICLES OF RELIGION OF THE METHODIST CHURCH
JUL 03, 2019 | THE BOOK OF DISCIPLINE OF THE UNITED METHODIST
CHURCH — 2016

ARTICLE I — OF FAITH IN THE HOLY TRINITY

There is but one living and true God, everlasting, without body or parts, of
infinite power, wisdom, and goodness; the maker and preserver of all
things, both visible and invisible. And in unity of this Godhead there are
three persons, of one substance, power, and eternity—the Father, the
Son, and the Holy Ghost.

ARTICLE II — OF THE WORD, OR SON OF GOD, WHO WAS MADE

VERY MAN
The Son, who is the Word of the Father, the very and eternal God, of one
substance with the Father, took man's nature in the womb of the blessed
Virgin; so that two whole and perfect natures, that is to say, the Godhead
and Manhood, were joined together in one person, never to be divided;
whereof is one Christ, very God and very Man, who truly suffered, was
crucified, dead, and buried, to reconcile his Father to us, and to be a
sacrifice, not only for original guilt, but also for actual sins of men.

ARTICLE III — OF THE RESURRECTION OF CHRIST

Christ did truly rise again from the dead, and took again his body, with all
things appertaining to the perfection of man's nature, wherewith he
ascended into heaven, and there sitteth until he return to judge all men at
the last day.

ARTICLE IV — OF THE HOLY GHOST

The Holy Ghost, proceeding from the Father and the Son, is of one
substance, majesty, and glory with the Father and the Son, very and
eternal God.
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ARTICLE V — OF THE SUFFICIENCY OF THE HOLY SCRIPTURES
FOR SALVATION
The Holy Scripture containeth all things necessary to salvation; so that
whatsoever is not read therein, nor may be proved thereby, is not to be
required of any man that it should be believed as an article of faith, or be
thought requisite or necessary to salvation. In the name of the Holy
Scripture we do understand those canonical books of the Old and New
Testament of whose authority was never any doubt in the church. The
names of the canonical books are:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges,

Ruth, The First Book of Samuel, The Second Book of Samuel, The First
Book of Kings, The Second Book of Kings, The First Book of Chronicles,
The Second Book of Chronicles, The Book of Ezra, The Book of
Nehemiah, The Book of Esther, The Book of Job, The Psalms, The
Proverbs, Ecclesiastes or the Preacher, Cantica or Songs of Solomon,
Four Prophets the Greater, Twelve Prophets the Less.

All the books of the New Testament, as they are commonly received, we
do receive and account canonical.

Article VI — Of the Old Testament

The Old Testament is not contrary to the New; for both in the Old and
New Testament everlasting life is offered to mankind by Christ, who is the
only Mediator between God and man, being both God and Man.
Wherefore they are not to be heard who feign that the old fathers did look
only for transitory promises. Although the law given from God by Moses
as touching ceremonies and rites doth not bind Christians, nor ought the
civil precepts thereof of necessity be received in any commonwealth; yet
notwithstanding, no Christian whatsoever is free from the obedience of
the commandments which are called moral.
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Article VII — Of Original or Birth Sin
Original sin standeth not in the following of Adam (as the Pelagians do
vainly talk), but it is the corruption of the nature of every man, that
naturally is engendered of the offspring of Adam, whereby man is very far
gone from original righteousness, and of his own nature inclined to evil,
and that continually.

Article VIII — Of Free Will

The condition of man after the fall of Adam is such that he cannot turn
and prepare himself, by his own natural strength and works, to faith, and
calling upon God; wherefore we have no power to do good works,
pleasant and acceptable to God, without the grace of God by Christ
preventing us, that we may have a good will, and working with us, when
we have that good will.

Article IX — Of the Justification of Man

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 a most wholesome
doctrine, and very full of comfort.

Article X — Of Good Works

Although good works, which are the fruits of faith, and follow after
justification, cannot put away our sins, and endure the severity of God's
judgment; yet are they pleasing and acceptable to God in Christ, and
spring out of a true and lively faith, insomuch that by them a lively faith
may be as evidently known as a tree is discerned by its fruit.

Article XI — Of Works of Supererogation

Voluntary works—besides, over and above God's commandments—
which they call works of supererogation, cannot be taught without
arrogancy and
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impiety. For by them men do declare that they do not only render unto
God as much as they are bound to do, but that they do more for his sake
than of bounden duty is required; whereas Christ saith plainly: When you
have done all that is commanded you, say, We are unprofitable servants.

Article XII — Of Sin After Justification

Not every sin willingly committed after justification is the sin against the
Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not
to be denied to such as fall into sin after

justification. After we have received the Holy Ghost, we may depart from
grace given, and fall into sin, and, by the grace of God, rise again and
amend our lives. And therefore they are to be condemned who say they
can no more sin as long as they live here; or deny the place of
forgiveness to such as truly repent.

Article XIII — Of the Church

The visible church of Christ is a congregation of faithful men in which the
pure Word of God is preached, and the Sacraments duly administered
according to Christ's ordinance, in all those things that of necessity are
requisite to the same.

Article XIV — Of Purgatory

The Romish doctrine concerning purgatory, pardon, worshiping, and
adoration, as well of images as of relics, and also invocation of saints, is a
fond thing, vainly invented, and grounded upon no warrant of Scripture,
but repugnant to the Word of God.

Article XV — Of Speaking in the Congregation in Such a Tongue as the

People Understand
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It is a thing plainly repugnant to the Word of God, and the custom of the
primitive church, to have public prayer in the church, or to minister the
Sacraments, in a tongue not understood by the people.

[For the contemporary interpretation of this and similar articles, (i.e.

Articles XIV, XV, XVI, XVIII, XIX, XX, and XXI) in consonance with our
best ecumenical insights and judgment, see "Resolution of Intent: With a
View to Unity," The Book of Resolutions, 2008, p.292).]

Article XVI — Of the Sacraments

Sacraments ordained of Christ are not only badges or tokens of Christian
men's profession, but rather they are certain signs of grace, and God's
good will toward us, by which he doth work invisibly in us, and doth not
only quicken, but also strengthen and confirm, our faith in him.

There are two Sacraments ordained of Christ our Lord in the Gospel; that
is to say, Baptism and the Supper of the Lord.

Those five commonly called sacraments, that is to say, confirmation,

penance, orders, matrimony, and extreme unction, are not to be counted
for Sacraments of the Gospel; being such as have partly grown out of the
corrupt following of the apostles, and partly are states of life allowed in
the Scriptures, but yet have not the like nature of Baptism and the Lord's
Supper, because they have not any visible sign or ceremony ordained of
God.

The Sacraments were not ordained of Christ to be gazed upon, or to be

carried about; but that we should duly use them. And in such only as
worthily receive the same, they have a wholesome effect or operation; but
they that receive them unworthily, purchase to themselves condemnation,
as St. Paul saith.
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Article XVII — Of Baptism

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.

Article XVIII — Of the Lord's Supper

The Supper of the Lord is not only a sign of the love that Christians ought
to have among themselves one to another, but rather is a sacrament of
our redemption by Christ's death; insomuch that, to such as rightly,
worthily, and with faith receive the same, 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.

Transubstantiation, or the change of the substance of bread and wine in

the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant
to the plain words of Scripture, overthroweth the nature of a sacrament,
and hath given occasion to many superstitions.

The body of Christ is given, taken, and eaten in the Supper, only after a
heavenly and spiritual manner. And the mean whereby the body of Christ
is received and eaten in the Supper is faith.

The Sacrament of the Lord's Supper was not by Christ's ordinance

reserved, carried about, lifted up, or worshiped.

Article XIX — Of Both Kinds

The cup of the Lord is not to be denied to the lay people; for both the
parts of the Lord's Supper, by Christ's ordinance and commandment,
ought to be administered to all Christians alike.
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Article XX — Of the One Oblation of Christ, Finished upon the Cross

The offering of Christ, once made, is that perfect redemption, propitiation,
and satisfaction for all the sins of the whole world, both original and
actual; and there is none other satisfaction for sin but that alone.
Wherefore the sacrifice of masses, in the which it is commonly said that
the priest doth offer Christ for the quick and the dead, to have remission
of pain or guilt, is a blasphemous fable and dangerous deceit.

Article XXI — Of the Marriage of Ministers

The ministers of Christ are not commanded by God's law either to vow
the estate of single life, or to abstain from marriage; therefore it is lawful
for them, as for all other Christians, to marry at their own discretion, as
they shall judge the same to serve best to godliness.

Article XXII — Of the Rites and Ceremonies of Churches

It is not necessary that rites and ceremonies should in all places be the
same, or exactly alike; for they have been always different, and may be
changed according to the diversity of countries, times, and men's
manners, so that nothing be ordained against God's Word. Whosoever,
through his private judgment, willingly and purposely doth openly break
the rites and ceremonies of the church to which he belongs, which are not
repugnant to the Word of God, and are ordained and approved by
common authority, ought to be rebuked openly, that others may fear to do
the like, as one that offendeth against the common order of the church,
and woundeth the consciences of weak brethren.

Every particular church may ordain, change, or abolish rites and

ceremonies, so that all things may be done to edification.
Article XXIII — Of the Rulers of the United States of America

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The President, the Congress, the general assemblies, the governors, and
the councils of state, as the delegates of the people, are the rulers of the
United States of America, according to the division of power made to
them by the Constitution of the United States and by the constitutions of
their respective states. And the said states are a sovereign and
independent nation, and ought not to be subject to any foreign
jurisdiction.

Article XXIV — Of Christian Men's Goods

The riches and goods of Christians are not common as touching the right,
title, and possession of the same, as some do falsely boast.
Notwithstanding, every man ought, of such things as he possesseth,
liberally to give alms to the poor, according to his ability.

Article XXV — Of a Christian Man's Oath

As we confess that vain and rash swearing is forbidden Christian men by
our Lord Jesus Christ and James his apostle, so we judge that the
Christian religion doth not prohibit, but that a man may swear when the
magistrate requireth, in a cause of faith and charity, so it be done
according to the prophet's teaching, in justice, judgment, and truth.

[The following Article from the Methodist Protestant Discipline is placed

here by the Uniting Conference (1939). It was not one of the Articles of
Religion voted upon by the three churches.]

Of Sanctification
Sanctification is that renewal of our fallen nature by the Holy Ghost,
received through faith in Jesus Christ, whose blood of atonement
cleanseth from all sin; whereby we are not only delivered from the guilt of
sin, but are washed from its pollution, saved from its power, and are
enabled, through grace, to love God with all our hearts and to walk in his
holy commandments blameless.

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[The following provision was adopted by the Uniting Conference (1939).
This statement seeks to interpret to our churches in foreign lands Article
XXIII of the Articles of Religion. It is a legislative enactment but is not a
part of the Constitution. (See Judicial Council Decisions 41, 176, and
Decision 6, Interim Judicial Council.)]

Of the Duty of Christians to the Civil Authority

It is the duty of all Christians, and especially of all Christian ministers, to

observe and obey the laws and commands of the governing or supreme
authority of the country of which they are citizens or subjects or in which
they reside, and to use all laudable means to encourage and enjoin
obedience to the powers that be.

From The Book of Discipline of The United Methodist Church — 2016.

Copyright 2016 by The United Methodist Publishing House. Used by
permission.