The Bible is the primary authority for our faith and practice and “reveals the Word of God so far as it is necessary for our salvation. It is to be received through the Holy Spirit as the true rule and guide for faith and practice.” See our Confession of Faith.
With Christians of other communions we confess belief in the triune God, Father, Son, and Holy Spirit. This confession embraces the biblical witness to God's activity in creation, encompasses God's gracious self-involvement in the dramas of history, and anticipates the consummation of God's reign.
The created order is designed for the well-being of all creatures and as the place of human dwelling in covenant with God. As sinful creatures, however, we have broken that covenant, become estranged from God, wounded ourselves and one another, and wreaked havoc throughout the natural order. We stand in need of redemption.
We hold in common with all Christians a faith in the mystery of salvation in and through Jesus Christ. At the heart of the gospel of salvation is God's incarnation in Jesus of Nazareth. Scripture witnesses to the redeeming love of God in Jesus' life and teachings, his atoning death, his resurrection, his sovereign presence in history, his triumph over the powers of evil and death, and his promised return. Because God truly loves us in spite of our willful sin, God judges us, summons us to repentance, pardons us, receives us by that grace given to us in Jesus Christ, and gives us hope of life eternal.
We share 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. This community is the church, which the Spirit has brought into existence for the healing of the nations.
Through faith in Jesus Christ we are forgiven, reconciled to God, and transformed as people of the new covenant.
"Life in the Spirit" involves diligent use of the means of grace such as praying, fasting, attending upon the sacraments, and inward searching in solitude. It also encompasses the communal life of the church in worship, mission, evangelism, service, and social witness.
We understand ourselves to be part of Christ's universal church when by adoration, proclamation, and service we become conformed to Christ. We are initiated and incorporated into this community of faith by Baptism, receiving the promise of the Spirit that re-creates and transforms us. Through the regular celebration of Holy Communion, we participate in the risen presence of Jesus Christ and are thereby nourished for faithful discipleship.
We pray and work for the coming of God's realm and reign to the world and rejoice in the promise of everlasting life that overcomes death and the forces of evil.
With other Christians we recognize that the reign of God is both a present and future reality. The church is called to be that place where the first signs of the reign of God are identified and acknowledged in the world. Wherever persons are being made new creatures in Christ, wherever the insights and resources of the gospel are brought to bear on the life of the world, God's reign is already effective in its healing and renewing power.
We also look to the end time in which God's work will be fulfilled. This prospect gives us hope in our present actions as individuals and as the Church. This expectation saves us from resignation and motivates our continuing witness and service.
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.
We affirm the general ministry of all baptized Christians who share responsibility for building up the church and reaching out in mission and service to the world.
With other Christians, we declare the essential oneness of the church in Christ Jesus. This rich heritage of shared Christian belief finds expression in our hymnody and liturgies. Our unity is affirmed in the historic creeds as we confess one holy, catholic, and apostolic church. It is also experienced in joint ventures of ministry and in various forms of ecumenical cooperation.
Nourished by common roots of this shared Christian heritage, the branches of Christ's church have developed diverse traditions that enlarge our store of shared understandings. Our avowed ecumenical commitment as United Methodists is to gather our own doctrinal emphases into the larger Christian unity, there to be made more meaningful in a richer whole.
If we are to offer our best gifts to the common Christian treasury, we must make a deliberate effort as a church to strive for critical self-understanding. It is as Christians involved in ecumenical partnership that we embrace and examine our distinctive heritage.
Distinctive Wesleyan Emphases
Although Wesley shared with many other Christians a belief in grace, justification, assurance, and sanctification, he combined them in a powerful manner to create distinctive emphases for living the full Christian life. The Evangelical United Brethren tradition, particularly as expressed by Phillip William Otterbein from a Reformed background, gave similar distinctive emphases.
Grace pervades our understanding of Christian faith and life. By grace we mean the undeserved, unmerited, and loving action of God in human existence through the ever-present Holy Spirit. While the grace of God is undivided, it precedes salvation as "prevenient grace," continues in "justifying grace," and is brought to fruition in "sanctifying grace."
We assert that God's grace is manifest in all creation even though suffering, violence, and evil are everywhere present. The goodness of creation is fulfilled in human beings, who are called to covenant partnership with God. God has endowed us with dignity and freedom and has summoned us to responsibility for our lives and the life of the world.
In God's self-revelation, Jesus Christ, we see the splendor of our true humanity. Even our sin, with its destructive consequences for all creation, does not alter God's intention for us, holiness and happiness of heart. Nor does it diminish our accountability for the way we live.
Despite our brokenness, we remain creatures brought into being by a just and merciful God. The restoration of God's image in our lives requires divine grace to renew our fallen nature.
Prevenient Grace. We acknowledge God's prevenient grace, the divine love that surrounds all humanity and precedes any and all of our conscious impulses. This grace prompts our first wish to please God, our first glimmer of understanding concerning God's will, and our "first slight transient conviction" of having sinned against God.
God's grace also awakens in us an earnest longing for deliverance from sin and death and moves us toward repentance and faith.
Justification and Assurance. We believe God reaches out to the repentant believer in justifying grace with accepting and pardoning love. Wesleyan theology stresses that a decisive change in the human heart can and does occur under the prompting of grace and the guidance of the Holy Spirit.
In justification we are, through faith, forgiven our sin and restored to God's favor. This righting of relationships by God through Christ calls forth our faith and trust as we experience regeneration, by which we are made new creatures in Christ.
This process of justification and new birth is often referred to as conversion. Such a change may be sudden and dramatic, or gradual and cumulative. It marks a new beginning, yet it is part of an ongoing process. Christian experience as personal transformation always expresses itself as faith working by love.
Our Wesleyan theology also embraces the scriptural promise that we can expect to receive assurance of our present salvation as the Spirit "bears witness with our spirit that we are children of God."
Sanctification and Perfection. We hold that the wonder of God's acceptance and pardon does not end God's saving work, which continues to nurture our growth in grace. Through the power of the Holy Spirit, we are enabled to increase in the knowledge and love of God and in love for our neighbor.
New birth is the first step in this process of sanctification. Sanctifying grace draws us toward the gift of Christian perfection, which Wesley described as a heart "habitually filled with the love of God and neighbor" and as "having the mind of Christ and walking as he walked."
This gracious gift of God's power and love, the hope and expectation of the faithful, is neither warranted by our efforts nor limited by our frailties.
Faith and Good Works. We see God's grace and human activity working together in the relationship of faith and good works. God's grace calls forth human response and discipline.
Faith is the only response essential for salvation. However, the General Rules remind us that salvation evidences itself in good works. For Wesley, even repentance should be accompanied by "fruits meet for repentance," or works of piety and mercy.
Both faith and good works belong within an all-encompassing theology of grace, since they stem from God's gracious love "shed abroad in our hearts by the Holy Spirit."
Mission and Service. We insist that personal salvation always involves Christian mission and service to the world. By joining heart and hand, we assert that personal religion, evangelical witness, and Christian social action are reciprocal and mutually reinforcing.
Scriptural holiness entails more than personal piety; love of God is always linked with love of neighbor, a passion for justice and renewal in the life of the world.
The General Rules represent one traditional expression of the intrinsic relationship between Christian life and thought as understood within the Wesleyan tradition. Theology is the servant of piety, which in turn is the ground of social conscience and the impetus for social action and global interaction, always in the empowering context of the reign of God.
Nurture and Mission of the Church. Finally, we emphasize the nurturing and serving function of Christian fellowship in the Church. The personal experience of faith is nourished by the worshiping community.
For Wesley there is no religion but social religion, no holiness but social holiness. The communal forms of faith in the Wesleyan tradition not only promote personal growth; they also equip and mobilize us for mission and service to the world.
The outreach of the church springs from the working of the Spirit. As United Methodists, we respond to that working through a connectional polity based upon mutual responsiveness and accountability. Connectional ties bind us together in faith and service in our global witness, enabling faith to become active in love and intensifying our desire for peace and justice in the world.
From The Book of Discipline of The United Methodist Church - 2004. Copyright 2004 by The United Methodist Publishing House. Used by permission.
Our Doctrinal Heritage
United Methodists profess the historic Christian faith in God, incarnate in Jesus Christ for our salvation and ever at work in human history in the Holy Spirit. Living in a covenant of grace under the Lordship of Jesus Christ, we participate in the first fruits of God's coming reign and pray in hope for its full realization on earth as in heaven.
Our heritage in doctrine and our present theological task focus upon a renewed grasp of the sovereignty of God and of God's love in Christ amid the continuing crises of human existence.
Our forebears in the faith reaffirmed the ancient Christian message as found in the apostolic witness even as they applied it anew in their own circumstances.
Their preaching and teaching were grounded in Scripture, informed by Christian tradition, enlivened in experience, and tested by reason.
Their labors inspire and inform our attempts to convey the saving gospel to our world with its needs and aspirations.
Our Doctrinal History
The pioneers in the traditions that flowed together into The United Methodist Church understood themselves as standing in the central stream of Christian spirituality and doctrine, loyal heirs of the authentic Christian tradition. In John Wesley's words, theirs was "the old religion, the religion of the Bible, the religion . . .of the whole church in the purest ages." Their gospel was grounded in the biblical message of God's self-giving love revealed in Jesus Christ.
Wesley's portrayal of the spiritual pilgrimage in terms of "the scripture way of salvation" provided their model for experiential Christianity. They assumed and insisted upon the integrity of basic Christian truth and emphasized its practical application in the lives of believers.
This perspective is apparent in the Wesleyan understanding of "catholic spirit." While it is true that United Methodists are fixed upon certain religious affirmations, grounded in the gospel and confirmed in their experience, they also recognize the right of Christians to disagree on matters such as forms of worship, structures of church government, modes of Baptism, or theological explorations. They believe such differences do not break the bond of fellowship that ties Christians together in Jesus Christ. Wesley's familiar dictum was, "As to all opinions which do not strike at the root of Christianity, we think and let think."
But, even as they were fully committed to the principles of religious toleration and theological diversity, they were equally confident that there is a "marrow" of Christian truth that can be identified and that must be conserved. This living core, as they believed, stands revealed in Scripture, illumined by tradition, vivified in personal and corporate experience, and confirmed by reason. They were very much aware, of course, that God's eternal Word never has been, nor can be, exhaustively expressed in any single form of words.
They were also prepared, as a matter of course, to reaffirm the ancient creeds and confessions as valid summaries of Christian truth. But they were careful not to set them apart as absolute standards for doctrinal truth and error.
Beyond the essentials of vital religion, United Methodists respect the diversity of opinions held by conscientious persons of faith. Wesley followed a time-tested approach: "In essentials, unity; in non-essentials, liberty; and in all things, charity."
The spirit of charity takes into consideration the limits of human understanding. "To be ignorant of many things and to be mistaken in some," Wesley observed, "is the necessary condition of humanity." The crucial matter in religion is steadfast love for God and neighbor, empowered by the redeeming and sanctifying work of the Holy Spirit.
From The Book of Discipline of The United Methodist Church - 2004. Copyright 2004 by The United Methodist Publishing House. Used by permission.