Wesleyan theology, also known as Wesleyan-Arminian theology or Wesleyan Methodist theology, is a Protestanttheological tradition based upon the ministry and writings of the 18th-century English evangelical reformers John Wesley and Charles Wesley. More broadly, it refers to the theological system reflected in the sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary associates. A notable figure among these associates was John William Fletcher, who was particularly influential as an early systematic theologian of early Methodism.
Methodism developed into a distinct theological tradition characterized by an emphasis on a deeply experiential faith. John Wesley, in particular, was deeply influenced by the Moravian Christians, an influence that contributed to his transformative Aldersgate experience in 1738. Although Methodism originated as a renewal movement within the Church of England, it eventually diverged from Anglicanism to form a distinct tradition. It places particular emphasis on the New Birth and personal holiness, while calling believers to continual growth in grace and to an experiential assurance of the work of the Holy Spirit.
Wesleyan theology, on the other hand, developed from the teachings of John Wesley, an English evangelist. Its theological principles are derived from his many publications, including his collected sermons, journal, abridgements of theological, devotional, and historical Christian works, and a variety of tracts and treatises on theological subjects. Subsequently, the two traditions have joined into a cohesive theological framework for the contemporary church.
During the 1770s, John Wesley defended Arminian doctrines in public controversies against prominent Calvinistic evangelicals in England. He was supported by his close associate John William Fletcher, now regarded as the systematic theologian of Wesleyan Methodism. In 1778, Wesley founded the Arminian Magazine, reinforcing the theological link between Wesleyan theology and Arminian soteriology. Although Arminianism had faced significant institutional opposition in Europe, Wesley's campaign against Calvinism succeeded where Arminius's own efforts had not. In the United States especially, Arminianism became a dominant soteriological position within Evangelical Protestantism, spread largely through popular preaching during the Great Awakenings. Though Wesley did not draw his theology directly from Arminius's own writings, he adopted the label "Arminian" to distinguish his followers' Evangelicalism from that of their Calvinist opponents. Many consider the most accurate term for Wesleyan theology to be "Evangelical Arminianism."
To support his position, Wesley affirmed the doctrine of total depravity. Wesley, Fletcher, and Watson described the natural corruption resulting from Adam's fall in terms as stark as those of Augustine, Luther, and Calvin. At the same time, he also emphasized the universal scope of prevenient grace. Wesleyan Arminianism is regarded as a closely related development of Classical Arminian theology essentially adding Christian perfectionism to it. It also places greater emphasis on the subjective experience of conversion and regeneration through the new birth. Accordingly, Methodist preaching give greater weight to the immediate and transformative work of the Holy Spirit in conversion, reflecting a stronger practical focus on evangelism.
Methodism also developed distinctive theological positions concerning the role of human agency in salvation. In the 1830s, during the Second Great Awakening, critics accused the Holiness Movement of Pelagian teaching. Consequently, detractors of Wesleyan theology have occasionally characterized the broader Wesleyan tradition in these terms. Mainstream Wesleyan theology, however, firmly rejected such charges, maintaining instead a distinctly Arminian soteriology centered on the absolute necessity of prevenient grace for any human response to salvation.
Wesleyan Methodist theology strongly teaches the foundational doctrine of human free will, affirming that God's unmerited grace dynamically restores human agency. This profound grace makes salvation attainable for every single person who comes into the world. If individuals are ultimately not saved, the fault lies entirely in their own willful refusal and stubborn rebellion.
A distinctive hallmark of Wesleyan theology is its precise definition of sin as a voluntary transgression of a currently known law of God. This concept was heavily influenced by historic church teachings, with Wesley famously aligning his views with Augustine to assert that every sin is fundamentally linked to human volition. This narrower, more precise definition of sin is a fundamental, unifying belief shared widely across modern Methodist denominations, including those aligned with the holiness movement. For example, the Wesleyan Holiness Association of Churches explicitly emphasizes that such willful, conscious sin firmly condemns a soul to eternal punishment. This severe punishment remains inevitable unless the sinner is mercifully pardoned by God through active repentance, deep confession, and personal faith.
Wesleyan Methodism carefully and consistently distinguishes between original sin, which refers to the deeply inherited corruption of human nature, and actual sin, which specifically comprises personal, conscious transgressions committed actively before regeneration. Actual sin is further bifurcated theologically into two distinct categories. The first is sin properly so called, which involves willful, conscious disobedience against God's known commands. The second category, sin improperly so called, accounts for natural human infirmities. These complex infirmities specifically include physical handicaps, profound ignorance, immaturity, forgetfulness, a lack of discernment, and poor communication skills. Wesley firmly maintained that involuntary mistakes do not constitute sin in the proper, theological sense. Consequently, Wesleyan doctrine powerfully affirms that believers can and must live absolutely free from outward, willful sin following regeneration (the first work of grace); through the second work of grace—entire sanctification, Christians are able to be made perfect in love and are freed from the sin nature of humanity, i.e. original sin.
Wesleyan theology teaches the doctrine of unlimited atonement, holding that Christ died for all humanity.
Wesleyan theology firmly adheres to the historic doctrine of penal substitutionary atonement, yet it also expands this traditional view by integrating it with themes drawn from Christus Victor and insights from moral influence theories. Wesley held that Christ's voluntary sacrifice successfully satisfied divine justice, appeasing God's righteous wrath against human transgression while simultaneously breaking the oppressive power of Satan over fallen humanity. He viewed this victorious rescue from evil as an integral component of substitutionary atonement.
Wesleyans have also defended a distinct form of substitutionary atonement. In this view, reconciliation with God is based on forgiveness made possible through an atonement grounded in the governmental theory. In this approach, Jesus is not strictly punished in the place of human beings. Nevertheless, his sufferings constitute an expiation intended to satisfy divine justice. This universal provision of forgiveness is received through faith in God and repentance from sin.
Charles Wesley's hymns frequently combine these substitutionary motifs with the transformative moral impact of divine love. Through these hymns, he invites the believer to enter mystically and participatively into the suffering and crucifixion of Christ.
"Vouchsafe us eyes of faith to see / The Man transfixed on Calvary, / To know thee, who thou art [...] Destroy the love of sin in me, / And get thyself the victory, / And bring me back to God [...] And lo! I come thy cross to share, / Echo thy sacrificial prayer, / And with my Saviour die."
In the administration of the Lord's Supper, the Methodist believer experiences this participatory dimension especially through the sacramental elements, which mystically transport them to the foot of the cross.
Wesleyans emphatically teach unlimited atonement, maintaining that Christ died a loving, propitiatory death for all human beings without exception. Regarding the fate of the unlearned, Methodist theology offers a notably inclusive and distinct perspective on grace. It affirms that infants, morally incapable persons, and individuals who have never heard the historical Gospel may nevertheless be graciously accepted by God. This acceptance is grounded entirely in the infinite merits of Christ, provided that these individuals respond faithfully to the natural light and grace they have received in their unique contexts.
In Wesleyan soteriology, the practical order of salvation systematically encompasses a deep conviction of sin, genuine repentance, and practical, life-changing restitution. These vital preparatory steps invariably lead the awakened soul to saving faith, divine justification, spiritual regeneration, and adoption. This profound initial salvation experience is then followed by a lifelong, dynamic process of progressive sanctification. Ultimately, this continuous progression aims toward the subsequent, higher experience of entire sanctification. God actively and universally extends prevenient grace to all people, a grace which serves to graciously restore human moral agency. This empowering, unmerited grace is precisely what enables individuals to freely respond to or reject divine salvation. This dynamic firmly establishes a clear and necessary framework of synergistic cooperation between God and humanity.
Justification is defined strictly as a judicial, declarative act of divine pardon, representing the complete forgiveness of sins. Through this gracious and unmerited act, the repentant soul is granted complete, liberating absolution from all past guilt. Regeneration, conversely, represents the profound and radical inward change wherein vibrant spiritual life is imparted directly to the believer. While justification specifically and legally confers imputed righteousness, sanctification powerfully and experientially conveys actual imparted righteousness. Through this ongoing process of impartation, the Holy Spirit actively and continuously works to restore the believer into the perfect, unblemished image of God.
Methodist doctrine insists that genuine, living saving faith inevitably yields tangible, visible good works in the world, and this natural fruit includes a steadfast and loving obedience to the overarching moral law of the Ten Commandments. Wesleyans assert that grace does not eliminate or invalidate the moral law. Rather, it empowers the believer to naturally fulfill it through active engagement in works of piety and works of mercy. Consequently, they teach that authentic faith simply cannot subsist without these outward, highly practical expressions of Christian Love. Within this theological tradition, justification remains entirely and constantly contingent upon continuing in a posture of faith and active obedience. A willful, sustained refusal to pursue holiness effectively and forfeits the believer's current state of grace. This ongoing, daily reliance on Christ for both initial faith and ultimate perseverance aligns Wesleyan soteriology very closely with the core concepts of Lordship salvation, emphasizing throughout that full, final salvation requires remaining rooted in a transformative, obedient relationship with God. This pursuit of holiness means that salvation not only involves ritual, but demands a fundamental change of heart and a completely different way of living.
The new birth constitutes the first major, dramatic work of grace in a believer's life, and this momentous spiritual event is marked simultaneously by the complete forgiveness of past sins, an inward spiritual regeneration, and a life-altering adoption into God's family. The Wesleyan tradition places primary emphasis on the new birth and personal holiness, viewing them as essential marks of genuine Christianity. Methodist preaching routinely emphasizes the vital, life-saving necessity of undergoing this profound spiritual transformation. Wesleyan theology holds that those truly born of God no longer commit willful, habitual sin as a normalized pattern of life. Nevertheless, newly justified believers remain conscious that corrupt, natural tendencies to depart from God still persist within their unpurified hearts. Should a believer fall into willful sin after regeneration, full spiritual restoration remains entirely possible.[pageneeded] This process of recovery strictly requires sincere repentance, open confession, and a renewed, humble dependence on the forgiving grace of Christ.[pageneeded]
Wesleyan theology teaches a second distinct work of grace in the life of the believer. This experience is widely termed entire sanctification or Christian perfection (cf. baptism with the Holy Spirit). The tradition upholds entire sanctification, meaning the purification of the heart so that it is made perfect in love, as the central deposit of the Methodist heritage. It acts as a divine intervention that cleanses the believer from original sin and eradicates the carnal nature. As a result, it fills the soul with love toward God and humanity, leaving no room for contrary affections. Through entire sanctification, Wesleyan Methodist doctrine teaches that the believer is empowered for service to God as the heart is no longer divided. John Wesley defined the nature of this experience directly:
"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."
Wesley taught that entire sanctification is received instantaneously by faith, though it is both preceded and followed by a path of growth in grace. Prior to receiving this grace, the believer is required to make a consecration of their life to God. This human side of sanctification involves surrendering all personal ambitions and selfish desires to the Lord. While entire sanctification frees the Christian from willful sin and the internal carnal mind, it does not render a person completely infallible. They remain entirely subject to natural human infirmities, honest cognitive errors, and external temptations throughout their earthly life.
Assurance and the witness of the Spirit
John Wesley memorial Aldersgate, 2016.
Wesleyans maintain that believers can enjoy an assurance of faith directly through the witness of the Spirit. This idea is based on the apostle Paul's teaching in the Epistle to the Romans, identifying a testimony assuring the believer of their adoption as a child of God. This presence confirms the realities of both initial justification and entire sanctification. The tradition also encourages a growth in grace and the assurance of the Holy Spirit. Wesley himself experienced this assurance during his Aldersgate encounter on 24 May 1738. He recorded feeling his heart strangely warmed and receiving the assurance that Christ had taken away his sins. This historical experience underscores that true religion is about an active relationship with God marked by holy living.
Wesleyan theology affirms the doctrine of conditional preservation of the saints, commonly known in evangelical circles as conditional security. John Wesley defended this position in his 1751 treatise Serious Thoughts Upon the Perseverance of the Saints. He argued that believers remain secure in Christ only so long as they continue in faith and obedience. A Christian may commit apostasy by abandoning their faith, making a shipwreck of their calling. Additionally, a believer can fall from grace by returning to a life of unconfessed sin. Wesleyan framework generally recognizes that humans can lose and regain their state of grace. A backslider who has fallen from grace is not without hope, and he/she can be restored through repentance, confession, and faith in Jesus Christ. The backslidden individual would need to seek the first work of grace (the new birth) and second work of grace (entire sanctification) again, having lost these through willful sin.
Methodism retains the historical framework of classical covenant theology, but it adapted this framework to a more Arminian perspective by eliminating its Reformed predestinarian assumptions. In Wesleyan covenant theology, the covenant of works terminated with the fall of Adam and Eve, while the covenant of grace was inaugurated for all of humanity. Consequently, all human beings are born under the universal provisions of the covenant of grace. The covenant of grace was administered through promises, sacrifices, and circumcision in the patriarchal era. It continued through the Mosaic law, and finally through the specific sacraments of Baptism and the Lord's Supper under the modern Gospel dispensation.
In this methodological approach, tradition serves to illumine Scripture. Concurrently, human reason enables the interpretation of theological concepts. Finally, Christian experience vitalizes and confirms biblical truth directly in the believer's life. Wesleyan theology also affirms the ancient ecumenical creeds and the historic Christological orthodoxy of the first five centuries of church history. In his revision of the Anglican Thirty-nine Articles for the American church, Wesley established the twenty-five Articles of Religion. During this process, he eliminated distinctively Calvinistic tenets regarding unconditional election, the perseverance of the saints, and the limitation of divine grace.
Ecclesiology, holy orders, and evangelism
Camp meeting of the Methodists in N. America, M. Dubourg, 1819.
Methodists affirm a belief in the one holy catholic and apostolic Church, and they regard their own denominations as branches of Christ's broader universal church. Initially, Wesley did not intend to found a new denomination, but established Methodist societies as a renewal movement within the Church of England, functioning as a church within a church. Furthermore, John Wesley maintained that God had a missional purpose in raising up the Methodist movement, noting that its development was no human endeavor but the work of God that would be preserved. He identified the propagation of the doctrine of entire sanctification as the movement's principal theological deposit, holding that spreading this message of scriptural holiness was the reason the Methodists existed as a people in the world.
Regarding holy orders, Wesley held that bishops and presbyters constitute a single clerical order possessing ministerial authority to ordain. To support this view, he cited the practice of the Church of Alexandria. He also found justification for this view within the New Testament scriptures. Following the American Revolutionary War, the Bishop of London refused to ordain clergy for the growing Methodist societies in North America. This created a sacramental deprivation, as American Methodists could no longer receive Baptism or the Lord's Supper. Faced with this emergency, Wesley exercised his own presbyteral authority in 1784. Relying on the Alexandrian precedent, he ordained Richard Whatcoat and Thomas Vasey as presbyters. Additionally, he consecrated Thomas Coke as a general superintendent for the ministry in the United States.
Due to this trajectory, Methodist episcopacy is understood as a consecrated office of general superintendency. It is not viewed as a third order of ministry separate from the presbyterate. Therefore, Methodists recognize other forms of ordination and ecclesiastical structures alongside their own system. Methodism locates apostolic succession primarily in the continuity of apostolic doctrine, mission, and spiritual life, rather than relying on a tactile succession of bishops.
Furthermore, Methodism has placed an emphasis on evangelism. To facilitate this mission, Wesley authorized laymen to serve as local preachers, allowing the movement to expand beyond the limitations of the ordained clergy. This commitment was outworked through door-to-door preaching and open-air preaching campaigns. The movement also relied on the production and distribution of religious literature and Gospel tracts to reach the masses. To ensure that this evangelism resulted in continuous spiritual growth, converts were integrated into a structure of classes and bands, providing pastoral care and accountability.
Methodist theology recognizes two primary, dominical sacraments of the Gospel: Baptism and the Lord's Supper. Baptism formally serves as the sacrament of initiation into the visible Church. Theologically, it operates as a sign of inward regeneration and a seal of the covenant of grace. In Wesleyan covenant theology, baptism corresponds to the Old Testament rite of circumcision, confirming God's promises to the believer. Methodists practice both infant baptism and believer's baptism as valid expressions of faith. They recognize three modes of baptism, immersion, pouring (affusion), and sprinkling (aspersion), as valid when administered in the Trinitarian formula. However, the regenerating grace signified in baptism requires subsequent repentance and faith for salvation.
Real presence in the Lord's Supper
Wesleyan theology affirms the real spiritual presence of Jesus Christ in the Eucharist. Followers of the tradition have affirmed that the sacrament of the Lord's Supper is an instrumental means of grace through which the real presence of Christ is communicated to the believer. Methodism inherited the Reformed view of the Lord's Supper through the Twenty-five Articles. Article XVIII posits a spiritual presence of Christ in the Eucharist, noting that the body of Christ is given, taken, and eaten only after a heavenly and spiritual manner. Methodists assert that Jesus is spiritually present, and that the means of his presence is a holy mystery. The agent of this communication is the Holy Spirit.
In particular, Methodists reject the Catholic doctrine of transubstantiation, as outlined in the Articles of Religion. Similarly, denominations such as the Primitive Methodist Church discard theories of physical, localized presence such as the Lollardist doctrine of consubstantiation.[pageneeded] Instead, Wesleyan traditions prefer to leave the metaphysical mode of Christ's presence undefined. The Church of the Nazarene reflects this perspective by declaring that the sacrament is a means of grace where Christ is present by the Spirit.
Historically, the Lord's Supper is regarded as a converting and sanctifying ordinance. In liturgical practice, it operates as a dynamic anamnesis. The United Methodist Church affirms this, recognizing anamnesis as a re-presentation of past gracious acts of God. This theology is illustrated in the language of the United Methodist Communion Liturgy, where the epiclesis of the Great Thanksgiving involves the minister praying over the elements for the Holy Spirit to transform them for the congregation. The congregation also participates in this mystery through song, such as Charles Wesley's hymn Come Sinners to the Gospel Feast inviting sinners to the gospel feast to partake of the flesh and blood of Christ. The belief is that believers partake of Christ's body and blood in a spiritual manner. The feature of the Methodist doctrine is that the manifestation remains a mystery, maintaining the focus that Christ is truly present.
Confession, lovefeasts, and feetwashing
Methodist theology teaches that the Christian life should be characterized by holy living, free from sin. However, for individuals who fall into sin or backslide, Wesleyan doctrine holds that these persons should confess the problem and restore their relationship with God. Methodists practice confession of their sin to God through prayer.
The private confession of sins to a pastor is defined by the Articles of Religion as a practice not to be counted for sacraments of the Gospel, also known as the five lesser sacraments. John Wesley assumed the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer. He stated that confession to a spiritual guide is of use for disburdening the conscience and as a help to repentance. Additionally, per the recommendation of Wesley, Methodist class meetings, as well as penitent bands, met weekly in order to confess sins to one another.
Lovefeasts (in which bread and the loving-cup are shared between members of the congregation) are a means of grace and a converting ordinance that John Wesley believed to be an apostolic institution. An account from July 1776 expounded on the fact that people experienced entire sanctification at a Lovefeast.
Methodism utilizes extemporaneous prayer alongside liturgical forms. Many Methodist churches 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. After listening to various members of the congregation share their salvation testimonies, voice their prayer requests and offer praise reports, congregants often kneel for intercessory prayer.
Early Methodists wore plain dress, with Methodist clergy condemning costly clothing. John Wesley recommended that Methodists annually read his thoughts On Dress. In that sermon, John Wesley expressed his desire for Methodists to maintain this lifestyle. The 1858 Discipline of the Wesleyan Methodist Connection thus stated that they would enjoin plain dress. Peter Cartwright, a Methodist revivalist, stated that in addition to wearing plain dress, the early Methodists distinguished themselves from other members of society by fasting on Fridays, abstaining from alcohol, and devoutly observing the Sabbath. Methodist circuit riders were known for practicing the spiritual discipline of mortifying the flesh. The early Methodists did not participate in, and condemned, worldly habits.
Over time, many of these practices were relaxed in mainline Methodism, although practices such as teetotalism and fasting are encouraged, in addition to the prohibition of gambling. Denominations of the conservative holiness movement, such as the Allegheny Wesleyan Methodist Connection and Evangelical Wesleyan Church, continue to reflect the spirit of the historic Methodist practice of wearing plain dress. The Fellowship of Independent Methodist Churches, which continues to observe the ordinance of women's headcovering, stipulates renouncing vain pomp and glory and adorning oneself with modest attire. The General Rules of the Methodist Church in America, which are among the doctrinal standards of many Methodist churches, promote first-day Sabbatarianism as they require attending upon all the ordinances of God including the public worship of God and prohibit profaning the day of the Lord.
The 2014 Discipline of the Allegheny Wesleyan Methodist Connection summarizes the practice of Methodists regarding their requirement of abstinence from alcohol and other drugs.
Fasting
Fasting is considered one of the works of piety. Methodism's principal liturgical book The Sunday Service of the Methodists, as well as The Directions Given to Band Societies by John Wesley, mandate fasting and abstinence from meat on all Fridays of the year in remembrance of the crucifixion of Jesus. Wesley himself also kept the Eucharistic fast, fasting before receiving Holy Communion, and asked other Methodist Christians to do the same.
John Wesley admonished Methodist preachers to emphasize both the Law and the Gospel. Methodism makes a distinction between the ceremonial law and the moral law that is the Ten Commandments given to Moses. In Methodist Christianity, the moral law is grounded in eternity. In contradistinction to the teaching of the Lutheran churches, the Methodist churches bring the Law and the Gospel together. John Wesley, the father of the Methodist tradition taught that there is no contrariety at all between the law and the gospel.
Sunday Sabbatarianism
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 historical First-day Sabbatarian doctrine.
The early Methodists were known for keeping the Sabbath day. They regarded keeping the Lord's Day as a duty. The General Rules of the Methodist Church require attending upon all the ordinances of God and prohibit profaning the day of the Lord. The Sunday Sabbatarian practices of the earlier Wesleyan Methodist Church in Great Britain are described by Jonathan Crowther in A Portraiture of Methodism. Methodist churches have historically observed the Lord's Day devoutly with a morning service of worship, along with an evening service of worship.
Eschatology and final destiny
Eschatology
John Wesley described his eschatological views on the Book of Revelation in his Explanatory Notes Upon the New Testament (1755). He struggled with how to interpret the middle of the book which describes heavenly and earthy conflict in very symbolic language. He relied heavily on the works of German theologian Johann Albrecht Bengel (1687-1752) for a mathematical interpretation of the numbers in the book to find a correspondence between church history and the events described in Revelation. For example, by Wesley's calculations, using Bengel's mathematical key, the story of the woman in the wilderness in Revelation 12 was the story of the Christian church in two overlapping periods of church history (847-1524 CE and 1058-1836 CE). Wesley's primary concern, however, was not so much with prophecy or chronology, but rather with how to use Revelation to help believers have strength in times of trial.
The Last Judgment determines the final destiny of souls.
With respect to the four last things, Wesleyan theology affirms the belief in Hades, the intermediate state of souls between death and the general resurrection, which is divided into Paradise for the righteous and Gehenna for the wicked. After the general judgment, Hades will be abolished. John Wesley made a distinction between hell as the receptacle of the damned and Hades as the receptacle of all separate spirits, and also between paradise as the antechamber of heaven and heaven itself. The dead will remain in Hades until the Day of Judgment when all will be bodily resurrected and stand before Christ as judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Damned will depart to Hell. The Evangelical Methodist Church Discipline states that everyone that has a saving knowledge of Jesus Christ our Lord on departing from this life, goes to be in felicity with Him, and will share the eternal glories of His everlasting Kingdom; the fuller rewards and the greater glories, being reserved until the final Judgment. It also notes that while the saint goes from the judgment to enjoy eternal bliss, the impenitent sinner is turned away into everlasting condemnation, punishment and misery. Wesley stated that he believed it to be a duty to observe, to pray for the Faithful Departed. He taught the propriety of Praying for the Dead, practised it himself, provided Forms that others might. In a joint statement with the Catholic Church in England and Wales, the Methodist Church of Great Britain affirmed that Methodists who pray for the dead thereby commend them to the continuing mercy of God.
Wesley assumed the superiority of Christianity vis-à-vis to Islam, based on his commitment to the biblical revelation as "the book of God". His theological interpretation of Christianity was seeking its imperative rather than considering other Abrahamic and Eastern religions to be equal. He regarded the righteous lifestyles of Muslims as an "ox goad" to prick the collective Christian conscience. Although his Letter to a Roman Catholic (1749), a conciliatory appeal for understanding and shared Christian faith, is sometimes seen as an act of religious tolerance, Wesley remained rooted in the anti-Catholicism characteristic of 18th-century England.
↑Episcopius & Ellis 2005, p.8. "Episcopius was singularly responsible for the survival of the Remonstrant movement after the Synod of Dort. We may rightly regard him as the theological founder of Arminianism, since he both developed and systematized ideas which Arminius was tentatively exploring before his death and then perpetuated that theology through founding the Remonstrant seminary and teaching the next generation of pastors and teachers."
↑Schaff 1893, p.347. "1. The doctrine of the universality of divine grace not only in its intention, but in its actual offer. 2. The doctrine of the witness of the Spirit or the assurance of salvation (Rom. 8:15, 16). 3. The doctrine of perfectionism."
↑Sayer 2006, ch. "Wesleyan-Arminian theology". "Evangelical Wesleyan-Arminianism has as its center the merger of both Wesley's concept of holiness and Arminianism's emphasis on synergistic soteriology."
↑Schaff 1893, p.347, . "[Wesleyan theology] lays greater stress of the subjective experience of conversion and regeneration; [...]"
↑Schaff 1878, p.897, . "[Methodism] preaching is essentially radical evangelistic revival preaching, which rouses the sinner to a sense of his danger, and the paramount necessity of an immediate, sudden, and radical change of heart and life."
↑Tillett 1907, pp.20–21. "The theology of Wesley and his followers is the Arminianism of Holland baptized with the Holy Ghost and infused with spiritual life. [...] The theology of Methodism is Arminianism put into practice for the salvation of souls and the evangelization of the world."
↑Bounds 2011, p.50, . "The American Holiness movement, influenced heavily by the revivalism of Charles Finney, inculcated some of his Soft Semi-Pelagian tendencies among their preachers and teachers [...] This has provided critics of Wesleyan theology with fodder by which they pigeonhole inaccurately larger Wesleyan thought."
↑Immanuel Missionary Church 1986, p.7. "Our Lord Jesus Christ did so die for all men as to make salvation attainable by every man that cometh into the world. If men are not saved that fault is entirely their own, lying solely in their own unwillingness to obtain the salvation offered to them."
↑Black 2023, pp.6–7. "He said, 'Every sin is a voluntary act, because, as Augustine states, so true is it that every sin is voluntary, that unless it be voluntary, it is no sin at all.' [...] Wesley's definition has been commonly accepted among those who heritage is from a Methodist background."
↑WHAC 2017, p.10. "We believe that sin is the willful transgression of the known law of God, and that such sin condemns a soul to eternal punishment unless pardoned by God through repentance, confession, restitution, and believing in Jesus Christ as his personal Savior. This includes all men 'For all have sinned and come short of the glory of God.' Rom. 3:23."
↑Rothwell 1998, p.53. "Original sin is the sin which corrupts our nature and gives us the tendency to sin. Actual sins are the sins we commit every day before we are saved, such as lying, swearing, stealing."
↑Wesley 1872b, p.394. "Nothing is sin, strictly speaking, but a voluntary transgression of a known law of God. Therefore, every voluntary breach of the law of love is sin; and nothing else, if we speak properly. To strain the matter farther is only to make way for Calvinism."
↑Black 2023, p.5. "The Wesleyan position teaches that one is actually made righteous and cleansed from sin through the grace of God and the power of the Holy Spirit. One must live a victorious, sinless life to be eligible for heaven. [...] If after being converted a person returns back to a life of rebellion against God, he has rejected salvation and is no longer eligible for heaven. [...] it taught that one could be delivered from committing sin as well as obtain heart purity from the corruption of indwelling sin."
↑Wood 2007, p.55, . "the voluntary passion of our Lord appeased the Father's wrath, obtained pardon and acceptance for us, and consequently, dissolved the dominion and power which Satan had over us through our sins."
↑Wood 2007, p.55, . "one part of the framework of substitutionary atonement."
↑Forlines 2011, Introduction. "How different Arminius was, Forlines concluded, from “Arminian” authors such as Charles Finney or John Miley or Orton Wiley. They had taught a governmental view of atonement similar to that of Hugo Grotius. That theory held that God could freely pardon sinners without any satisfaction for the violation of divine law, because such a pardon was within God’s discretion as governor or sovereign. Thus the sacrifice of Christ is accepted by God as governor or ruler rather than as judge. The death of Christ, in this view, is a symbol of the punishment sin may induce. God uses this symbol as a deterrent. The penalty for sin is therefore set aside rather than paid. So, upon faith, the believer is pardoned as a governor would pardon a guilty criminal, and all past sins are forgotten."
↑Wood 2007, p.55, . "the sacrament sets before our eyes Christ's death and suffering whereby we are transported into an experience of the crucifixion."
↑Mallalieu 1903, p.28. "Starting on the assumption that salvation was possible for every redeemed soul, and that all souls are redeemed, it has held fast to the fundamental doctrine that repentance towards God and faith towards our Lord Jesus Christ are the divinely-ordained conditions upon which all complying therewith may be saved, who are intelligent enough to be morally responsible, and have heard the glad tidings of salvation. At the same time Methodism has insisted that all children who are not willing transgressors, and all irresponsible persons, are saved by the grace of God manifest in the atoning work of Christ[...]"
↑Joyner 2007a, p.39. "The new birth is necessary for salvation because it marks the move toward holiness. That comes with faith."
↑Fahlbusch 2008, p.272. "Methodist 'synergism' is grounded in the conviction that in the justification begun in the new birth (the beginning of the divine work), there will have to be 'appropriate fruits.'"
↑Elwell 2001, p.1268. "[Wesley] states what justification is not. It is not being made actually just and righteous (that is sanctification). It is not being cleared of the accusations of Satan, nor of the law, nor even of God. We have sinned, so the accusation stands. Justification implies pardon, the forgiveness of sins. [...] Ultimately for the true Wesleyan salvation is completed by our return to original righteousness. This is done by the work of the Holy Spirit."
↑Emmanuel Association 2002, p.7. "Though these two phases of the new birth occur simultaneously, they are, in fact, two separate and distinct acts. Justification is that gracious and judicial act of God whereby a soul is granted complete absolution from all guilt and a full release from the penalty of sin (Romans 3:23-25). This act of divine grace is wrought by faith in the merits of our Lord and Saviour Jesus Christ (Romans 5:1)."
↑Emmanuel Association 2002, p.7, . "Regeneration is the impartation of divine life which is manifested in that radical change in the moral character of man, from the love and life of sin to the love of God and the life of righteousness (2 Corinthians 5:17; 1 Peter 1:23)."
↑Wagner 2014. "Wesley understood faith as a necessity for salvation, even calling it 'the sole condition' of salvation, in the sense that it led to justification, the beginning point of salvation. At the same time, 'as glorious and honorable as [faith] is, it is not the end of the commandment. God hath given this honor to love alone'."
↑Elwell 2001, p.1268, . "The Wesleyan tradition insists that grace is not contrasted with law but with the works of the law. Wesleyans remind us that Jesus came to fulfill, not destroy the law. God made us in his perfect image, and he wants that image restored. He wants to return us to a full and perfect obedience through the process of sanctification. [...] Good works follow after justification as its inevitable fruit."
↑Joyner 2007b, p.80. "Jacob Albright, founder of the movement that led to the Evangelical Church flow in The United Methodist Church, got into trouble with some of his Lutheran, Reformed, and Mennonite neighbors because he insisted that salvation not only involved ritual but meant a change of heart, a different way of living."
↑The Methodist Visitor 1876, p.137. "Ye must be born again. Yield to God that He may perform this work in and for you. Admit Him to your heart. Believe on the Lord Jesus Christ, and thou shalt be saved."
↑Olson 2022. "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. [...] He therefore concludes that those born of God do not commit sin, having been saved from 'all their sins' (II.2, 7)."
↑McClintock 2024. "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."
↑White 2008, p.121. "Wesley also taught that Christians experience several distinct acts of God's grace as they grow into the image of Christ. Two of these acts of grace are justification and entire sanctification. [...] Entire sanctification happens when the carnal nature within a Christian is finally destroyed, and the believer is then enabled to love God with the whole heart, soul, mind, and strength. Entire sanctification makes Christians perfect in their love for God, but in no other way."
↑Oden 1988, pp.156–158. "Entire sanctification is that work of the Holy Spirit, subsequent to regeneration, by which the fully consecrated believers, upon exercise of faith in the atoning blood of Christ, are cleansed in that moment from all inward sin and empowered for service. The resulting relationship is attested by the witness of the Holy Spirit and is maintained by faith and obedience. Entire sanctification enables believers to love God with all their hearts, souls, strength, and minds, and their neighbor as themselves, and it prepares them for greater growth in grace."
↑Sanders 2013, p.209. "Wesley's understanding of the normative Christian experience was that after conversion, believers would have a gradual expansion of their knowledge and understanding of their own sin and of God's holiness. [...] Then, at a time and in a manner that pleased him, God would answer the Christian's faithful prayer for a deliverance from indwelling sin. Wesley thought this change happened in a moment, just like regeneration itself, although Methodists reported different levels of awareness of it [...]"
↑Wesley 1818, p.661. "Whosoever abideth in communion with him - By loving faith, sinneth not - While he so abideth. Whosoever sinneth certainly seeth him not - The loving eye of his soul is not then fixed upon God; neither doth he then experimentally know him - Whatever he did in time past."
↑Carroll 2016, p.10. "The early Methodists preached about assurance; they sang about it; and their people experienced it and testified about it. We can be more careful when dealing with souls, at the altar or elsewhere, that we do not take it upon ourselves to tell them when God has wrought in their hearts either salvation or entire sanctification. It is the prerogative of the Holy Spirit to assure the soul of his acceptance with God."
↑Bucher 2014. "Whereas in Lutheran theology the central doctrine and focus of all our worship and life is justification by grace through faith, for Methodists the central focus has always been holy living and the striving for perfection. Wesley gave the analogy of a house. He said repentance is the porch. Faith is the door. But holy living is the house itself. Holy living is true religion."
↑Wesley 1872a, p.288. "For, by that faith in his life, death, and intercession for us, renewed from moment to moment, we are every whit clean, and there is [...] now no condemnation for us [...] As long as we retain our faith in him, we 'draw water out of the wells of salvation'."
↑Pinson 2002, p.18. "While for Arminius loss of salvation came only through ceasing to believe in Christ, Wesleyans held that it could result from eiter unbelief or unconfessed sin. [...] Anabaptists (e.g., Mennonites, Brethren) and Restorationists (e.g., the Churches of Christ, Christian Churches, Disciples of Christ) have traditionally tended towards doctrines of salvation similar to that of Wesleyan Arminianism - without affirming a 'second blessing' and entire sanctification."
↑Black 2023, p.5, . "The eradication of the sin nature and complete victory over willful sin were two of the key beliefs of the Methodist Church."
↑Pinson 2002, p.187. "Is loss of salvation remediable? Wesleyans would say yes."
↑Caughey 1850, p.61. "She had lost the blessing of entire sanctification; but a few days after this she obtained it again."
↑Brown 2008. "Does an entirely sanctified person who rebels against God but later comes back to Him need to be entirely sanctified again? We do know that a person can rebel against God and later turn back in repentance and then be 're-saved.' Answer: Yes. To come back to God is the action of a backslider having his re in need of continual cleansing."
↑Rodes 2014, p.7. "The point of divergence is Wesley's conviction that not only is the inauguration of the covenant of grace coincidental with the fall, but so is the termination of the covenant of works. This conviction is of supreme importance for Wesley in facilitating an Arminian adaptation of covenant theology - first, by reconfiguring the reach of the covenant of grace; and second, by disallowing any notion that there is a reinvigoration of the covenant of works beyond the fall."
↑Wesley 1999. "The Apostle does not here oppose the covenant given by Moses, to the covenant given by Christ. [...] But it is the covenant of grace, which God, through Christ, hath established with men in all ages."
↑Crowther 1815, p.224. "promises, prophecies, sacrifices, and at last by circumcision [...] the paschal lamb, the scape goat, [and] the priesthood of Aaron."
↑FMC 2019. "In the Free Methodist church, we believe all truth is God's truth. If something is true, we embrace it as from the Lord. First and foremost, we hold scripture up to be the primary source of God's inspired revealed truth to us. And, we also embrace truth that is found in three other places: reason, tradition, and experience."
↑UMC 2004a, p.77. "Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason."
↑Hastings 1928, p.611. "For the guidance of his people he revised the Thirty-nine Articles, reducing their number by omission and abbreviation to 25 (so printed in the Wesleyan Methodist Service Book): the changes are in many instances significant. [...] The general effect of the recasting is to emphasize the Protestant and Evangelical character of the formulary, to set aside the principle of State-establishment, and to eliminate Calvinism. [...] The revised Articles of Religion were, however, from the first incorporated [...] in the constitution of the Methodist Episcopal Church of America[...]"
↑Melton 2005, p.48. "Among the items deleted by Wesley as unnecessary for Methodists were articles on 'Of Works Before Justification,' which in Calvinism are largely discounted, but in Methodism lauded; 'Of Predestination and Election,' which Wesley felt would be understood in a Calvinist manner that the Methodists rejected; and 'Of the Traditions of the Church,' which Wesley felt to be no longer at issue."
↑Cooke 1896, p.145. "IN September, 1784, the Rev. John Wesley, assisted by a presbyter of the Church of England and two other elders, ordained by solemn imposition of the hands of the Rev. Dr. Thomas Coke to the episcopal office."
↑McClintock 1894, p.170. "For forty years Mr. Wesley had believed that bishops and presbyters constituted but one order, with the same right to ordain. He knew that for two centuries the succession of bishops in the Church of Alexandria was preserved through ordination by presbyters alone."
↑Hixon 2010. "For even at Alexandria from the time of Mark the Evangelist until the episcopates of Heraclas and Dionysius the presbyters always named as bishop one of their own number chosen by themselves and set in a more exalted position, just as an army elects a general, or as deacons appoint one of themselves whom they know to be diligent and call him archdeacon. For what function, excepting ordination, belongs to a bishop that does not also belong to a presbyter?"
↑Plantagenet Publishing. "Severus of Antioch, in the sixth century, mentions that 'in the former days' the bishop was 'appointed' by presbyters at Alexandria. Jerome [...] deduces the essential equality of priest and bishop from the consideration that the Alexandrian bishop 'down to Heraclas and Dionysius' (232-265) was chosen by the presbyters from among themselves without any special form of consecration."
↑Hinson 1995, p.135. "In Alexandria presbyters elected bishops and installed them until the fourth century. Throughout this critical era the power and importance of bishops increased steadily. At the beginning of the period Irenaeus, Tertullian, and Clement of Alexandria still thought of bishops as presbyters, albeit presbyters in a class by themselves."
↑Gorrie 1852, p.223. "'Neglect not the gift that is in thee, which was given thee by the laying on of the hands of the presbytery.' Here it is plain that the ministerial gift or power which Timothy possessed, was given him by the laying on of the hands of the body of the elders who ordained him."
↑Whalen 2002, p.71. "the Methodists were directed to receive baptism and Holy Communion from Episcopal priests. They soon petitioned to receive the sacraments from the same Methodist preachers who visited their homes and conducted their worship services. The Bishop of London refused to ordain Methodist preachers as deacons and priests for the colonies, so in 1784 Wesley assumed the power to ordain ministers himself."
↑Stevens 1885, p.544. "Wesley referes(sic) to the ordination of bishops by the presbyters of Alexandria, in justification of his ordination of Coke."
↑Wilson 1889, p.438. "Being refused, he conferred with Thomas Coke, a presbyter of the Church of England, and with others, and on 2 Sept., 1784, he ordained Coke bishop, after ordaining Thomas Vasey and Richard Whatcoat as presbyters, with his assistance and that of another presbyter."
↑UMC 2010. "The Discipline affirms that 'ordination to this ministry is a gift from God to the Church. In ordination, the Church affirms and continues the apostolic ministry through persons empowered by the Holy Spirit' (¶303)."
↑McLeod 1899, p.41. "Even 'after the introduction of the practice by which the epithet Bishop was generally confined to one person, the older writers who dwell upon this, occasionally use that epithet as synonymous with presbyter, it not having been till the third century, that the appropriation was so complete as never to be cast out of view.'"
↑Jay 1980, p.228. "the continuity of Christian experience, the fellowship in the gift of the one Spirit; in the continuity in the allegiance to one Lord, the continued proclamation of the message; the continued acceptance of the mission [...] This is our doctrine of apostolic succession."
↑Nettles 2009, p.92. "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."
↑Summers 1857, p.18. "Of this great new-covenant blessing, baptism was therefore eminently the sign; and it represented 'the pouring out' of the Spirit, 'the descending' of the Spirit, the 'falling' of the Spirit 'upon men,' by the mode in which it was administered, the pouring of water from above upon the subjects baptized."
↑Elwell 2001, p.990, . "For Martin Bucer, Heinrich Bullinger [...] Christ is 'spiritually present' in the sacrament by the ministry of the Holy Spirit and is received by faith. They affirm Christ's 'true' and thus real presence, even 'substantial' presence [...] distinguishing this from physical presence."
↑Mahoney 2024. "Methodists say with Wesley that Holy Communion is a sacrament, and though we choose not to define our understanding along the lines of transubstantiation or consubstantiation (Methodist Articles of Religion, Art. XVIII), we do nonetheless believe in the Real Presence (that Jesus is present 'after a spiritual manner,' Art. XVIII) and that this sacrament is both medicine and food."
↑Collins 2025. "Wesley says that there is a spiritual presence of Jesus in the Lord's Supper."
↑Primitive Methodist Church 2013, p.?. "We reject the doctrine of transubstantiation: that is, that the substance of bread and wine are changed into the very body and blood of Christ in the Lord's Supper. We likewise reject that doctrine which affirms the physical presence of Christ's body and blood to be by, with and under the elements of bread and wine (consubstantiation)."
↑UMC 2004b, . "Holy Communion is remembrance, commemoration, and memorial, but this remembrance is much more than simply intellectual recalling. 'Do this in remembrance of me' (Luke 22:19; 1 Corinthians 11:24-25) is anamnesis (the biblical Greek word). This dynamic action becomes re-presentation of past gracious acts of God in the present, so powerfully as to make them truly present now."
↑Neal 2010, . "Pour out your Holy Spirit on us gathered here, and on these gifts of bread and wine. Make them be for us the body and blood of Christ, that we may be for the world the body of Christ, redeemed by his blood."
↑Neal 2010, . "Come and partake the gospel feast, be saved from sin, in Jesus rest; O taste the goodness of our God, and eat his flesh and drink his blood."
↑Oden 2008, p.184. "The Lord's Supper is a sacrament of our redemption by Christ's death. To those who rightly, worthily, and with faith receive it, 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. The supper is also a sign of the love and unity that Christians have among themselves. Christ, according to his promise, is really present in the sacrament."
↑Black 2023, pp.28–29. "there is a Saviour waiting with open arms ready to forgive and to help establish them in the Christian faith [...] immediately confess the problem and restore the relationship with God."
↑Wee 2013. "When we do confess, our fellowship with the Father is restored. He extends His parental forgiveness. He cleanses us of all unrighteousness, thus removing the consequences of the previously unconfessed sin. We are back on track to realise the best plan that He has for our lives."
↑Blunt 1891, p.670. "Commonly called Sacraments but not to be counted for Sacraments of the Gospel."
↑Pruitt 2013, . "Sacraments for the UMC include both Baptism and Eucharist. The Roman Catholic and Orthodox traditions count five more, which many Protestants, including the UMC, acknowledge as sacramental: Confession/Absolution, Holy Matrimony, Confirmation/Chrismation, Holy Orders/Ordination, and Anointing/Unction."
↑Underwood 1992, p.76. "The reason is simply that Wesley assumed the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer. His later comments on the priestly office substantiate this."
↑Wesley 1882, p.10. "We grant confession to men to be in many cases of use: public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as a help to repentance."
↑Order of Saint Patrick 2017, . "The society groups could be divided into smaller groups called 'classes' that would provide for even more intimate spiritual support and nurture. These classes were composed of about a dozen people who met once a week for spiritual conversation and guidance. Members spoke about their temptations, confessed their faults, shared their concerns, testified to the working of God in their lives and exhorted & prayed for each other."
↑Tovey 2016, pp.93–94. "We held our general love-feast. It began between eight and nine on Wednesday morning, and continued till noon. Many testified that they had 'redemption in the blood of Jesus, even the forgiveness of sins.' And many were enabled to declare that it had 'cleansed them from all sin.' So clear, so full, so strong was their testimony that while some were speaking their experience hundreds were in tears, and others crying to God for pardon or holiness. [...] Surely, for the work wrought on these two days, many will praise God to all eternity."
↑MMC 2004, p.7. "Feet Washing: We would sanction and encourage the rite of feet washing as a religious act. It is provided that each church be required to partake of the Supper of the Lord as often as is convenient; it is provided that each church observe the rite of feet washing. [...] Four reasons why Jesus washed His disciples' feet: 1. 'That He might testify His love to His disciplines.' 2. 'That He might give an instance of His own voluntary humility and condescension.' 3. 'That He might signify to them spiritual washing[...]' 4. 'That He might set them an example.'"
↑Wilmore FMC 2024. "We gather each Wednesday at 7:00 p.m. for singing, joyful thanksgiving, sharing, and prayer. Anyone is welcome to come and share a burden for us to bear together or a blessing for us to celebrate together."
↑Adams 2015. "When I was a little girl, growing up in the Bedford (IN) Free Methodist Church, I absolutely loved going to kids church. Our two leaders [...] Ivan would share his salvation testimony every chance he got [...]".
↑Hurst 1902, p.310, . "almost monastic rigors, its living by rule, [and] its canonical hours of prayer."
↑Bercot 2021, p.?. "Morning and Evening Prayer were liturgical services held each day at the local church, during which psalms were sung and prayers were offered to God."
↑Bratt 2012, p.44. "Methodist preachers, in particular, may have been tempted to take the elevation of the spirit and concomitant mortification of the body to extremes. Early circuit riders often arose well before dawn for solitary prayer; they remained on their knees without food or drink or physical comforts sometimes for hours on end."
↑Lyerly 1998, p.39, . "playing cards, racing horses, gambling, attending the theater, dancing (both in frolics and balls), and cockfighting."
↑AWMC 2014, p.31-32. "Should we insist on plain and modest dress? Certainly. We should not on any account spend what the Lord has put into our hands as stewards, to be used for His glory, in expensive wearing apparel [...] Let the dress of every member of every Allegheny Wesleyan Methodist Church be plain and modest. Let the strictest carefulness and economy be used in these respects."
↑EWC 2015, pp.41, 57–58. "abstaining from the wearing of extravagant hairstyles, jewelry - to include rings, and expensive clothing for any reason."
↑FIMC 2022. "renouncing all vain pomp and glory [...] adorning oneself with modest attire."
12Tucker 2011, p.46. "attending upon all the ordinances of God [...] the public worship of God [...] profaning the day of the Lord, either by doing ordinary work therein or by buying or selling."
↑Yrigoyen 2010, p.?. "Wesley understood both the health and social issues related to the intemperate use of alcoholic beverages [...] certain, though slow, poison [...] liquid fire, prepared by the devil and his angels. [...] laid foundations for Methodism's traditional call to abstain from beverage alcohol and its warnings about the use of drugs."
↑Yrigoyen 2010, p.?, . "About the 'sellers of spirits' he stressed: 'They murder His Majesty's subjects by wholesale, neither does their eye pity or spare [them]. They drive [their customers] to hell like sheep.'"
↑AWMC 2014, p.37. "We believe total abstinence from all intoxicating liquors as a beverage to be the duty of all Christians. We heartily favor moral suasion and the gospel remedy to save men from the drink habit. We believe that law must be an adjunct of moral means in order to suppress the traffic side of this evil. [...] We believe that for the State to enact any law to license or tax the traffic [...] is contrary to the policy of good government [...] We therefore believe that the only true and proper remedy for the gigantic evil of the liquor traffic is its entire suppression [...]"
↑Wesley 1825, p.145, . "Days of Fasting or Abstinence All the Fridays in the Year, except Christmas-Day."
↑McKnight 2010, p.88. "John Wesley, in his Journal, wrote on Friday, August 17, 1739, that 'many of our society met, as we had appointed, at one in the afternoon and agreed that all members of our society should obey the Church to which we belong by observing 'all Fridays in the year' as 'days of fasting and abstinence.'"
↑Beard 2012. "for the purpose of focusing his attention on God."
↑Seedbed 2016. "Undoubtedly both should be preached in their turn; yea, both at once, or both in one. All the conditional promises are instances of this. They are law and gospel mixed together. According to this model, I should advise every preacher continually to preach the law - the law grafted upon, tempered by, and animated with the spirit of the gospel. [...] And it will ever be found that the law thus preached both enlightens and strengthens the soul; that it both nourishes and teaches; that it is the guide, 'food, medicine, and stay' of the believing soul."
↑Dayton 1991, pp.233–243. "fundamental ontological principle of the universe [...] is grounded in eternity [...] engraved on human hearts by the finger of God."
↑Dayton 1991, pp.233–243, . "the law is grace and through it we discover the good news of the way life is intended to be lived."
↑Dayton 1991, pp.233–243, . "[...] there is no need for the law to pass away in order to the establishing of the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words, considered in different respects, are parts both of the law and the gospel. [...] We may yet further observe that every command in Holy Writ is only a covered promise."
↑Cartwright 1857, p.74, . "religiously keeping the Sabbath day."
↑Tucker 2011, p.117. "keeping the Lord's Day as a duty, a delight, and a means of grace."
↑Crowther 1815, pp.249–250. "They believe it to be their duty to keep the first day of the week as a sabbath. This, before Christ, was on the last day of the week; but from the time of his resurrection, was changed into the first day of the week, and is in scripture called, The Lord's Day, and is to be continued to the end of the world as the Christian sabbath. [...] On this day, they believe it to be their duty to worship God, and that not only in form, but at the same time in spirit and in truth."
↑Withington 1878, p.685. "The country is called Hades. That portion of it which is occupied by the good is called Paradise, and that province which is occupied by the wicked is called Gehenna."
↑Smithson 1859, p.363. "the intermediate state of souls between death and the general resurrection [...] Besides, continues our critical authority, we have another clear proof from the New Testament, that hades denotes the intermediate state [...]"
↑Yrigoyen 2005, p.107. "made a distinction between hell (the receptacle of the damned) and Hades (the receptacle of all separate spirits), and also between paradise (the antechamber of heaven) and heaven itself."
↑Tucker 2011, p.202. "Decisions made during life were therefore inseparably connected to what came after life. Upon death, according to Wesley, the souls of the deceased would enter an intermediate, penultimate state in which they would remain until reunited with the body at the resurrection of the dead."
↑Swartz 2009. "until the Day of Judgment when we will all be bodily resurrected and stand before Christ as our judge. After the Judgment, the Righteous will go to their eternal reward in Heaven and the Accursed will depart to Hell (see Matthew 25)."
↑EMCC 2017, p.17. "Everyone that has a saving knowledge of Jesus Christ our Lord on departing from this life, goes to be in felicity with Him, and will share the eternal glories of His everlasting Kingdom; the fuller rewards and the greater glories, being reserved until the final Judgment."
↑EMCC 2017, p.17, . "While the saint goes from the judgment to enjoy eternal bliss, the impenitent sinner is turned away into everlasting condemnation, punishment and misery. As heaven is described in the Bible as a place of everlasting happiness, so hell is described as a place of endless torment, where the worm dieth not and the fire is not quenched."
↑Walker 1885, p.20. "The opinion of the Rev. John Wesley may be worth citing. 'I believe it to be a duty to observe, to pray for the Faithful Departed.'"
↑Holden 1872, p.84. "Wesley taught the propriety of Praying for the Dead, practised it himself, provided Forms that others might."
↑Gould 2016, p.57. "The Roman Catholic and English Methodist churches both pray for the dead. Their consensus statement confirms that 'over the centuries in the Catholic tradition praying for the dead has developed into a variety of practices, especially through the Mass. [...] The Methodist church [...] has prayers for the dead [...] Methodists who pray for the dead thereby commend them to the continuing mercy of God.'"
↑Winn 2007, p.115. "In addition to these separate denominational groupings, one needs to give attention to the large pockets of the Holiness movement that have remained within the United Methodist Church. The most influential of these would be the circles dominated by Asbury College and Asbury Theological Seminary (both in Wilmore, KY) [...]"
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Further reading
McCall, Thomas; Vickers, Jason (2026). Love Divine: A Wesleyan Systematic Theology. Grand Rapids: Eerdmans.
Noble, Thomas A. (2023). Christian Theology. Vol.1. Kansas City: The Foundry.
Oden, Thomas C. (2009). Classic Christianity: A Systematic Theology. New York: HarperOne.
Oswalt, John, ed. (2024). Holy Love: A Wesleyan Systematic Theology. Vol.1. Wilmore, KY: Francis Asbury Press.
Oswalt, John, ed. (2024). Holy Love: A Wesleyan Systematic Theology. Vol.2. Wilmore, KY: Francis Asbury Press.
Oswalt, John, ed. (2026). Holy Love: A Wesleyan Systematic Theology. Vol.3. Wilmore, KY: Francis Asbury Press.
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