What do Methodists believe

 

Biblical, theological, and historical foundation

 

Odilon Massolar Chaves

 

 

 

Copyright © 2024, Odilon Massolar Chaves

All rights reserved to the author.

Reproduction in whole or in part of the book is prohibited,

Article 184 of the Penal Code and Law 9610 of February 19, 1998.

Books published in the Wesleyan Library: 29

Address: https://bibliotecawesleyana.blogspot.com 

Translator: Google

Cover: John Wesley Hispano - Facebook

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Odilon Massolar Chaves is a retired Methodist pastor, with a doctorate in Theology and History from the Methodist University of São Paulo.

His thesis dealt with the Methodist revival in England in the eighteenth century and its contribution as a paradigm for our days.

He was editor of the official Methodist newspaper and coordinator of the Theology Course.

He is a writer, poet and youtuber.

All glory be to the Lord.

 

Table of Contents

 

· Introduction

· The Attributes of God

· Jesus, Lord and Savior

· The Holy Spirit

· Sin and justification by faith

· New Birth

· Free will

· The Assurance of Salvation

· The Trinity

· Christian perfection

· Lord's Supper

· Christian Baptism

· The Baptism of Infants

· The 25 Articles of Religion

· Conclusion

 

Introduction 

 

Some often say that the Methodist Church has no doctrines.

Yes, there is!

Most people are unaware of the doctrines of the Methodist Church. In fact, other denominations question the Church for not being so governed by customs.

Brazilian Methodism has the foundations of its doctrine clearly delineated. The principles of faith of the Methodist Church in Brazil are the same as those accepted by universal Methodism.

Under the leadership of John Wesley, preachers attended meetings for evaluation, approval of matters related to the life and mission of Methodism. In the Annual Conferences there were studies, debates, orientations, examination of preachers, plans, etc., thus providing the formation of identity and bringing unity to the Methodists. ^[1]

The first Annual Conference began on June 25, 1744, and was a milestone in the development of Wesleyan doctrine and discipline. It was a meeting held to direct the revival and make adjustments. The Conference lasted a week. In addition to the Wesley brothers and the preachers, four other Anglican ministers were present: John Hodges, Henry Piers, Samuel Taylor, and John Meriton. ^[2] 

"The Conference had three questions on its agenda:

1. What to teach?

2. How to teach? 3. How to regulate doctrine, discipline and practice?" ^[3] 

At the second Conference, held on August 1, 1745, sanctification remained the main subject. ^[4] "What to preach" and the basic doctrines were discussed with an emphasis on perfection without neglecting justification. The practice of an Annual Conference was established. ^[5] 

"The resolutions of the consultations of the annual conferences of Wesley's movement were filed and published, forming the doctrinal basis (...)". ^[6] 

"Christian perfection," Wesley believed, "was the depositum which God had given to the Methodists as their special responsibility." ^[7] 

Richard Heitzenhater says:

"The unifying focus for Wesley was a concern with spreading biblical holiness. This emphasis on practical theology was the central feature of the tradition of 'holy living' that for centuries had cut across many of the traditional divisions within Christianity (...)." ^[8] 

Wesley believed that it was Methodism raised up by God to change the current situation, that is, to: "(...) reform the nation (...) and spread biblical holiness over the earth." ^[9] 

The essential foundation of Methodist doctrine is the Bible, both the Old and the New Testaments.

At a level immediately below the Bible are other essential foundations of our doctrine:

1) The Apostles' Creed;

2) The 25 Articles of Religion and;

3) Wesley's doctrinal sermons and his Explanatory Notes on the New Testament. ^[10] 

We believe in the following doctrines: Trinity (God, Jesus, and the Holy Spirit), free will, justification by faith, new birth, assurance of salvation, Christian perfection, resurrection of the dead, return of Jesus, final judgment, eternal life, etc.

It is essential to have a clarity and foundation of what we believe.

I invite you to immerse yourself in the beauty of Methodist doctrine.

 

The Author

 

The Attributes of God

 

Who can fathom God's perfection?

"None of his creatures can. He was pleased to reveal to us in his word only some of his attributes," Wesley said. [11] 

From the Bible we can understand what our God is like. God's attributes are His qualities, the character that He reveals in His action. The perfections of God, Wesley said, we call attributes.

We can thus say with all conviction that God is:

Love

The Bible records the main characteristic of God:

God is love (1 John 4:8; John 3:16; 1 John 4:16)

* Love comes from God (1 John 4:7);

God proves His love by the fact that His Son died for us (Rom. 5:8).

 

Eternal

 

* "(...) from everlasting you are God" (Psalm 90:2; 93:2; Isaiah 9:6);

* John Wesley states, "God is an eternal being. He exists from eternity to eternity." [12] 

Ubiquitous

* He is everywhere (Psalm 139:7-8);

* John Wesley says, "He can exist only through infinite space." [13]

 

Perfect

* John Wesley declares, "This eternal and omnipresent being is also perfect. He possesses, from everlasting to everlasting, all perfections." [14]

* Jesus declared, "Be ye perfect, as your heavenly Father is perfect" (Matthew 5:48).

Merciful

* Mercy belongs to the Lord (Dan 9:9);

* It lasts forever (Psalm 136:1);

God is rich in mercy (Ephesians 2:4).

Fair

* The Lord will judge the world in righteousness (Psalm 96:13);

* Righteousness belongs to God (Dan 9:7);

God is just, even in his wrath (Rom. 11:22).

Omniscient* He knows everything (Psalm 139:1-4);

* Wesley states, "God's omniscience is a clear and necessary evidence of His omnipresence (...)". [15] 

Omnipotent

* He can do all things (Luke 1:37; Psalm 91:1);

* John Wesley: "There can be no more limit to His power than to His presence." [16] 

Saint

* "You are holy" (Psalm 22:3; Rev. 4:8);

* John Wesley declares, "He is infinitely far removed from any touch of evil." [17] 

Spirit

God is spirit (John 4:24).

John Wesley states, "This God is spirit; he has no body, the parts, and the passions that men possess." [18]

 

Jesus, Lord and Savior

 

John Wesley defined Jesus Christ as follows: "I believe that the Jesus of Nazareth was the Savior of the world, the Messiah long foretold; that, being anointed by the Holy Spirit, he was a prophet who revealed to us the whole will of God; that he was a priest who gave himself as a sacrifice for sin, and still makes intercession for transgressors; that he is a king who has all power in heaven and on earth, and will reign until he has subdued all things to himself." [19] 

And he goes on to say: "I believe that He is the Son of God, God of God, true God of true God, and that He is Lord of all (...)". [20] 

He is the second Adam who made the sacrifice for sin, "as the representative of us all, God was reconciled to all the world and gave him a new covenant," Wesley said. [21] 

Jesus received many titles. Among them are: Son of God, the Lord, Savior, Master, Son of Man, the Way, the Truth, the Life, Light of the world. He is Emmanuel, God with us. He is our intercessor and our Advocate. He is the King of kings, the Lord of lords.

Jesus' purpose is to restore us to the image and likeness of God by giving us a full life (John 10:10).

John Wesley said, "We are accounted righteous in the sight of God only by the merits of our Lord and Savior Jesus Christ, by faith, and not by works or merits of our own; therefore the doctrine that we are justified by faith alone is most sound and full of comfort." ^[22] 

We must put on the Lord Jesus. Commenting on Romans 13:14, "But put on the Lord Jesus Christ, and do not take care of the flesh in its lusts," Wesley said, "But put on the Lord Jesus Christ—In this is contained all our salvation. It is a strong and beautiful expression for the most intimate union with him, and to be clothed with all the graces that were in him. The apostle does not say, Clothe yourselves with purity and sobriety, peace and benevolence; but he says all this and a thousand times more than once, when he says, Clothe yourselves with Christ. And take no provision - To arouse foolish desires, or, when they are already elevated, to gratify them." ^[23]

We are called to put on and follow in the footsteps of Jesus. After all, it was He Himself who said, "Learn from me" (Matthew 11:29).

We need to grow until Christ is formed in us (Galatians 4:19).

 

The Holy Spirit

 

John Wesley rescued the doctrine of the Holy Spirit in his time. For centuries, there was the concept that the gifts had ceased.

He stated, "It does not appear that these extraordinary gifts of the Holy Spirit were common in the Church for more than two or three centuries... The cause of this was not because there was no occasion for them because the whole world had become Christian. The real cause was [that] 'the love of many,' almost all Christians, so called, were 'frozen.' This was the real reason why the extraordinary gifts of the Holy Spirit were no longer to be found in the Christian Church, because Christians were once again pagans and only a dead form remained." ^[24] 

In the 25 articles of religion of Methodism is the explanation of the Holy Spirit.

This article 4 states: "The Holy Spirit, who proceeds from the Father and the Son, is of the same substance, majesty and glory with the Father and with the Son, true and eternal God." [25] 

The Holy Spirit, the gifts, and the fruit of the Spirit are not options for Christians. They are necessities in our lives.

John Wesley said, "I believe in the infinite and eternal Holy Spirit of God, equal with the Father and the Son, not only perfect in himself, but being the cause of our perfection." [26]

The Holy Spirit comes to dwell in us when we believe in Jesus (Galatians 3:2; 3:14; Ephesians 1:13).

Among its functions are:

· Comfort (John 14:16-17; 16:7);

· To convict us of sin (John 16:7-8);

· To lead us to the truth (John 14:26; 16:13-15);

· Sanctify us (1 Corinthians 6:11; Titus 3:5);

· Transform our character (Galatians 5:22-23);

· Enable us to do God's will (Galatians 5:16; Romans 8:13);

· To bear witness to us that we are sons and daughters of God (Rom. 7:16);

· Distribute the gifts by enabling us for the Mission (1 Corinthians 12:7-11);

· To live in the Spirit and not in the flesh (Galatians 5:16-26), etc.

For Wesley: "The same Spirit who leads the repentant sinner to Christ and enables him to confess 'Jesus is Lord' (1 Corinthians 12:3) causes us not only to walk uniformly as Christ walked (1 Corinthians 11:1) but also to have the same mind that was in him (...)." [27] 

 

Sin and justification by faith

 

After all, what is sin?

We can give various names to what is sin. We affirm that it is unbelief, unbelief (John 16:8-9; Hebrews 3:12-13).

Sin is wanting to be God Himself (Gen. 3:5), it is wanting to be the "center of the world"[28]; it is disobedience (Romans 5:19), breaking God's Law (1 John 3:4), etc.

The names are different, but the consequences are the same.

The consequences of sinning are great and serious. Among them are: estrangement from God (Gen 3:23-24) and death (Rom 6:23).

God gave freedom to human beings to obey him or not.

The tree represents this freedom (Gen. 2:15-17). The reason is that the entire human race was represented in Adam (Romans 5:12-14).

Thus, all are sinners, because Adam represents us so badly (Rom. 3:23).

Jesus is the second Adam (Rom. 5:17; 1 Corinthians 15:22) who made the sacrifice for all of us (Ephesians 5:2; Hebrews 7:26-28). What we have to do now is accept this sacrifice of Jesus (Rom. 5:1-11).

Wesley says: "... through the sacrifice for sin, made by the second Adam, as our representative, God was so perfectly reconciled to the whole world, that he made a new covenant with him, so that, when the simple condition imposed is fulfilled, "there is no more condemnation for us," but, "we are justified freely by his grace, through the redemption that is in Christ Jesus." [29] 

In the face of sin comes the doctrine of justification by faith.

Wesley states that "the biblical notion of justification is forgiveness, the forgiveness of sins. It is that act of God the Father, through this, because of the propitiation made by the blood of his Son, he 'reveals his justice (or mercy) by the remission of past sins." [30] 

In the 25 articles of religion it is explained about justification by faith: "We are accounted righteous before God only by the merits of our Lord and Savior Jesus Christ, by faith and not by works or merits of ours; therefore the doctrine that we are justified by faith alone is very sound and full of comfort." [31] 

Believing in Jesus as Lord and Savior guarantees us the forgiveness of sins and reconciliation with God.

Justification leads to the new birth and begins the process of sanctification. ^[32].

After justification and the new birth, the dynamics of the Works of Mercy (love of neighbor), as well as the Works of Piety (devotional life), are also necessary for sanctification.

Wesley says, "And it behooves all who are justified to be zealous for good works. These are so necessary that if a man willfully neglects them, he cannot reasonably expect that he will ever be sanctified." ^[33] 

But what about those who sin after being justified by faith?

In the 25 articles of religion it is explained: Of sin after justification:

"Not every sin, voluntarily committed after justification, is the sin against the Holy Spirit and unpardonable; therefore, the possibility of repentance should not be denied to those who fall into sin after justification. After we have received the Holy Spirit, it is possible to depart from the grace received and fall into sin, and by the grace of God to rise again and amend our lives. Therefore, those who say that they can no longer sin while living here, or who deny the possibility of pardon to those who truly repent, must be condemned." [34] 

One of the immediate marks of the forgiveness of sins is peace: "Therefore, being justified through faith, we have peace with God through our Lord Jesus Christ; through whom we have also gained access through faith to this grace in which we stand; and we rejoice in hope of the glory of God" (Rom. 5:1-2).

 

New Birth

 

Jesus' dialogue with Nicodemus to Wesley illustrates well the need for a new birth (John 3:1-21).

Wesley regarded justification by faith and the new birth as the fundamental doctrines of Christianity.

He said, "The former relates to the great work which God does for us, in forgiving our sins; the latter, to the great work which God does in us, renewing our fallen nature. In the order of time, none of these is prior to the other: the moment we are justified by the grace of God, by the redemption which is in Jesus, we are also "born of the Spirit." [35]

But what are the main marks of someone who has been born again?

Interpreting Wesley's thought, Professor Kevin M. Watson, from the Candler School of Theology, Emory University, USA, states about the main marks of the new birth:

1 - Faith

"True living faith is not merely an assent, but a disposition which God has wrought in a person's heart. An immediate and constant fruit of this faith is power over sin. Everyone who is born of God does not sin. Another fruit of this living faith is peace. [36] 

2 - Hope

"This hope implies (1) testimony of our own spirit. We walk in sincerity, and (2) in the testimony of the Spirit. The Spirit himself testifies with our spirit that we are children of God." [37] 

3 - Love

Those who have been born again "are united to the Lord who is 'one spirit'. The necessary fruit of this love of God is love of neighbour. [38] 

Love is poured into our hearts by the Holy Spirit. ^[39] To the neighbor must be ministered this love, which provides the Christian with social commitment. According to Wesley: "The necessary fruits of this love of God are the love of our neighbor – of every soul that God has created, not excepting our enemies (...)". ^[40]

He who has been born again has the eyes of his understanding opened. He is ready to hear what God has to teach him.

John Wesley said more. He who is born again feels in his heart "the mighty working of the Spirit of God"; not in a coarse and carnal sense, since the men of the world stupidly and intentionally misinterpret the expression; though they have been told again and again, we mean neither more nor less than this: He feels, is inwardly sensible of the graces which the Spirit of God works in his heart. He feels, is conscious of a 'peace which passeth all understanding.' He often feels a joy in God which is 'inexpressible and full of glory'. He feels "the love of God shed abroad in his heart by the Holy Spirit which is given to him"; and all his spiritual senses are then exercised to discern spiritual good and evil. By the use of them he is daily increasing in the knowledge of God, of Jesus Christ whom he has sent, and of all things belonging to his inward kingdom. And now he may be said to live properly: God having quickened him by his Spirit, he is alive to God through Jesus Christ. He lives a life which the world does not know, a 'life which is hid with Christ in God'. God is breathing continually, as it were, in the soul; and his soul is breathing in God. Grace is descending into his heart; and prayer and praise ascending to heaven: And by this relation between God and man, this communion with the Father and the Son, as by a kind of spiritual breath, the life of God in the soul is sustained (...)". [41] 

 

Free will

 

In the eighteenth century, in England, the doctrine of predestination was strong in some Churches.

Wesley vehemently opposed this doctrine by claiming that it is unscriptural; that it denies all God's love for sinners, that it nullifies the sacrifice of Jesus, that it makes the preaching of the Gospel useless, and that it terrifies people.

Methodism defends Arminianism. The expression comes from Jacob Arminius (1560-1609). He studied Theology, Philosophy, Hebrew, Literature and other disciplines. He pastored a church in Amsterdam. He was called to defend Calvinism (which defends predestination) and, in researching, he ended up being a great opponent of predestination defending free will.

Wesley followed Arminianism, believed in free will. Therefore, we are Arminians. Wesley published the monthly Arminian Magazine. [42]  

Free will is the doctrine that states that God gives freedom to human beings to accept or not the salvation that is in Christ. Predestination is the doctrine that states that the sovereign God is the one who decides who is saved.

Read below biblical texts that report on free will:

* John 3:16: "God loved... that whoever believes in him should not perish, but have eternal life";

 

* Acts 16:31: "Believe on the Lord Jesus and you will be saved..."

Wesley believed in election in two ways:

All true believers are elected to eternal life:

He who has the Son has life (1 John 5:12). Unbelievers are condemned.

God calls some to certain special works, but even so, they can fall as happened to Judas (John 6:70) and Saul (1 Sam. 10:1-8; 15:10-11). [43] 

Thus we believe that free will is a biblical doctrine.

 

The Assurance of Salvation

 

 

 

Wesley's experience on May 24, 1738, led him to defend the doctrine of the "Testimony of the Spirit," the assurance of salvation.

 

He wrote in his diary: "About twenty hours and forty-five minutes, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt that I now really trusted in Christ, in Christ alone, for salvation: and the assurance was given to me that Christ had forgiven my sins, even mine, and that I was saved from the law of sin and death." [44]

 

According to Wesley, the Spirit's Witness, Spiritual Experience is "the strongest evidence of the truth of Christianity." [45]

 

Salvation is God's gift to all who accept Jesus as Lord and Savior and remain faithful (Rev. 3:20).

 

We can be assured of salvation: Wesley says, "By the witness of the Spirit I mean the intimate impression made upon the soul by which the Spirit of God testifies to my spirit that I am a child of God; that Jesus Christ loved me and gave Himself for me, and that all my sins are blotted out, and I, even I, am reconciled to God. [46]

 

Biblical texts that confirm the certainty of salvation: Rom 8:16; 2 Corinthians 5:1-8; 1 Corinthians 2:9-16).

 

The Bible says, "The Spirit himself bears witness to our spirits that we are the children of God" (Romans 8:16). "Being saved" is a remarkable and present experience that makes us believe in tomorrow, in eternal life. But we do not believe that "once saved, we are saved forever."

 

Being assured of salvation does not include the doctrine of "once saved, saved forever."

 

We can fall from grace. The Bible says, "Therefore he who thinks he is standing had better be careful not to fall. The temptations you have to face are the same as those faced by others" (1 Corinthians 10:12-13).

 

The Bible also says, "Be thou faithful unto death, and I will give thee the crown of life" (Revelation 2:10).

 

The doctrine of the Witness of the Spirit is a biblical doctrine and essentially of Methodist origin.

 

The Trinity 

 

The Trinity is not always understood exactly because reason cannot understand it, for 1+1+1:1.

It's three in one.

The expression trinity is not found in the Bible, but it does not exist.

We believe in God the Father, God the Son, God the Holy Spirit. They are not three gods, but one.

The Bible shows his existence: "Jesus immediately came up out of the water ... and saw the Spirit of God descending like a dove coming upon Him. And behold, a voice from heaven saying, 'This is my beloved Son,' ..." (Mt 3:16-17).

Paul, writing to the Corinthians, said, "The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all." (2 Corinthians 13:13).

Wesley stated, "There is one living and true God, eternal, without body and parts; of infinite power and wisdom and goodness; creator and preserver of all things visible and invisible. In the unity of this divinity there are persons of the same substance, power, and eternity—Father, Son, and Holy Ghost." [47] 

John Wesley said that he did not understand everything, but he wisely said, "There are three who bear witness in heaven; and these three are one; I believe also in this fact ... That God is three in One. The way in which he is three and at the same time one I do not understand (...), but in that way is the mystery of God." ^[48] 

"Wouldn't it be absurd to deny the fact because I don't understand the mode?" said Wesley. ^[49] 

From the beginning to the end of the Bible we see the action of the Trinity.

 

Christian perfection

 

The word perfection is not so commented on in the evangelical environment. It brings the idea of pride, pretension, etc.

 

As it seems unattainable, then it is said that in this life we cannot achieve and that only God is perfect.

 

But it is a biblical expression and a recommendation from the Lord: "Be perfect" (Matthew 5:43-48). Perfection is above all perfect love! (1 John 4:18).

 

Perfection has other synonyms: holiness, entire sanctification, etc.

 

This is the fundamental basis of Methodist doctrine. Wesley believed that God gave Methodism the vocation to rescue this doctrine in his time.

 

Wesley believed that we can attain holiness right here on earth.

 

It is necessary to understand it.

 

First, we can achieve perfection.

 

Wesley met in his societies several people who had attained perfection. Here are the procedures of a lady who attained it: She worked for the poor; she had ardent love; she had great joy; she was ready to die; she did not like to miss services; She felt that her will was the will of God.

 

Perfection is not absolute and does not make us error-free:

It does not put us on an equal footing with God (Phil. 2:6). Our word is not God's word. Our teaching on Scripture is not infallible.

 

The person who achieves perfection also suffers temptation. And those who achieve perfection can fall from grace.

 

This is how Methodism understands perfection.

 

For Wesley, holiness is synonymous with perfect love: "The love of God with all our heart, mind, soul, and strength. This implies that no wrong temper, no contrary to love, remains in the soul; and that all thoughts, words, and actions are governed by pure love. ^[50]

 

In his book "A Clear Account of Christian Perfection", Wesley states that perfection implies "loving God with all our heart, mind, soul, and strength and that nothing of ill-temper, nothing contrary to love, remains in the soul; that all thoughts, words, and actions, are governed by pure love". ^[51]

 

For him, the apostle John is the clearest biblical example of someone who achieved perfection in love.

  

The Lord's Supper

 

 

 

The Lord's Supper is a sacrament. It is a visible sign of an invisible grace of God. It was instituted by Jesus. The Lord's Supper is the sign of our redemption in Christ and the perpetual memorial of his passion and death.

 

Jesus said, "Do this in remembrance of me!"

 

And he took bread, gave thanks, broke it, and gave it to the disciples, saying, "This is my body given for you; do this in remembrance of me."

 

In the same way, after supper, he took the cup, saying, "This cup is the new covenant in my blood, poured out for you" (Luke 22:19-20).

 

The elements that make up the Lord's Supper are: Bread (Matthew 26:26), which symbolizes the body of Christ. Wine (Matthew 26:27), which symbolizes the blood of Christ.

 

It is a symbol. We do not believe in transubstantiation—in consecration, the bread and wine being transformed into the blood and body of Jesus. [52]

 

The Supper is for those who believe in Jesus and are part of the People of God. Children are part of the People of God.

 

"Steve Wilkins Wilkins argues vehemently that, in the Old Testament, all children were admitted to sacramental meals on the basis of their membership in the covenant congregation. From this, he states that, 'if children are not permitted to partake of the Lord's Supper, we should expect that they too would be excluded from the Passover.'" [53]

 

Parents are priests of their children and should be the ones who approve the participation or not of their sons and daughters by analyzing their conduct.

 

In the Didache or Doctrine of the Twelve Apostles it is written: "Let no one eat or drink of your Eucharist unless he is baptized in the name of the Lord. For concerning her the Lord has said, 'Do not give holy things to dogs!'" ^[54]

 

Paul directed the Corinthian Church to all to partake properly of the Lord's Supper (1 Corinthians 11:27-28):

 

"Whosoever therefore eateth this bread, or drinks the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Let a man examine himself, and so let him eat of this bread, and drink of this cup." It is important to confess one's sins and ask God for forgiveness before taking the Lord's Supper.

 

 

The importance of trust in the act of the Supper

 

For Wesley, the simple act of the Lord's Supper is of no avail!

 

He said, "There is no power unto salvation except in the Spirit of God." There is no merit but in the blood of Christ. "That which is ordained of God imparts no grace if we do not trust in him alone." [55]

 

The benefits of the Lord's Supper are: forgiveness of our past sins, the strengthening of our present, and the renewal of our souls. [56] 

 

Christian Baptism 

  

There was no debate in the Early Church or in the following centuries about the form of baptism.

In the book of Didache or Doctrine of the Twelve Apostles,[57] written in the first century, in chapter VII, there is an instruction on baptism:

"1 - With regard to baptism, baptize in the name of the Father and of the Son and of the Holy Spirit in running water [Cf. Mt 28:19] 2 - If you do not have running water, baptize in other water; if you cannot do it in cold water, do it in hot water. 3 - In the absence of both, pour water three times on your head in the name of the Father and of the Son and of the Holy Spirit. 4 - But before baptism, the one who baptizes and the one who is baptized, and if others can, observe a fast; on the one who is baptized, you must impose a fast of one or two days." [58] 

Wesley taught that baptism "is the initiatory sacrament which makes us enter into the covenant with God. It was instituted by Christ, who alone has power to institute a proper sacrament, a sign, a seal, a guarantee, and a means of grace, perpetually binding on all Christians." [59] 

The Bible is not concerned with form. It only says, "He who believes and is baptized will be saved" (Acts 16:16):

Sprinkling.  It consists of throwing a little water on the person's head. There are several events in the Bible that show this practice: Ananias left, entered the house, laid his hands on him, and said: "Saul, my brother, the Lord is sending me, this Jesus who appeared to you on the way you were coming... Then he arose and was baptized" (Acts 9:17-19).

Immersion. It consists of sinking the person in water. There is an indication that this was the baptism of John the Baptist (Mark 3:6).

Shedding or washing: It consists of pouring water on the person; there is a fact in the Bible that gives the impression that this baptism has taken place.

If there is a clear form of baptism, it is in Ezekiel 36:25 it says, "I will pour out pure water on you, and you will be clean."

When we think of "baptism with the Holy Spirit" we have clear in our mind the Holy Spirit coming upon the heads of believers.

  

The Baptism of Infants

 

There are many serious and historical denominations that baptize children: Lutheran, Presbyterian, Anglican, Episcopal, Congregational, Methodist, etc.

It is important to go back to the Old Testament to understand the participation of children.

In the Old Testament, there was the institution of circumcision by God Himself. It was applied to male children at eight days of age (Gen. 17:12). The child did not decide, but the parents (Gen. 17:9-14).

Salvation was for the whole family: "Believe on the Lord Jesus Christ, and you will be saved, you and your household" (Acts 16:31).

Quoting the text: "Whoever believes and is baptized will be saved, whoever does not believe will be condemned" (Mark 16:16), some argue that only those who believe should be baptized and children do not believe.

With this argument, then, children are condemned because they do not believe.

It is important to know that the "meaning of infant baptism is the consecration of the child to God, and its insertion into the community of faith". ^[60]

See some of the families in which everyone was baptized, including the children:

* Cornelius' family (Acts 11:14; 10:48);

* Lydia's family (Acts 16:15);

* family of Stephanas (1 Corinthians 1:16);

* Family of Crispus (Acts 18:8).

Parents must belong to the People of God;

The Church of the Apostles baptized infants

Origen lived until the year 231 in Alexandria. He was the most complete connoisseur of the Bible among the writers of the Early Church, writing that the Christian Church practiced infant baptism and that this practice came from the apostles. Irenaeus, who was a bishop in the 2nd century and a disciple of a person who was a disciple of the apostle John, was baptized as a child.

He was the greatest teacher of Christian doctrine in his time. As an interpreter of the Bible, he exerted great influence.

Origines affirmed: "The Church received from the Apostles the custom of administering baptism even to infants, for those to whom the secrets of the divine mysteries were entrusted knew very well that they all bear the stain of original sin which must be washed away by water and the Spirit" (In. Rom. Com. 5,9: EH 249)." ^[61]

"In the year 252 A.D., at the Council of Carthage, infant baptism was not the subject of any contestation. On the contrary... at this council it was discussed whether a child could be baptized before the eighth day after its birth." ^[62] 

Hippolytus of Rome (died 235) gave details about baptism. Only those who were fit should be baptized. He said: "Let the catechumens listen to the word for three years... those who will receive Baptism are chosen, their lives will be examined (...). Those who are baptized will take off their clothes, and children will be baptized first. All who can speak for themselves should speak. Parents, or someone in the family, should speak for those who cannot speak for themselves. Let men be baptized, and finally women..."[63] 

Wesley states, "In short, therefore, it is our duty not only lawful and innocent, but just and strict, according to the uninterrupted practice of the whole Church of Christ from the earliest times, to consecrate our children to God by baptism as it was commanded that the Church of the Jews should do so by circumcision." [64] 

 

The 25 Articles of Religion

 

The 25 Articles of Religion form the doctrinal basis of Methodism and was inherited from Anglicanism:

(1) Faith in the Holy Trinity; (2) The Word or Son of God made true Man; (3) The resurrection of Christ; (4) The Holy Spirit; (5) The sufficiency of the Holy Scriptures for salvation; (6) The Old Testament; (7) Original sin; (8) Free will; (9) Man's justification; (10) Good works; (11) Works of supererogation; (12) Sin after justification; (13) The Church; (14) Purgatory; (15) Speaking in the congregation in an unknown tongue; (16) Sacraments; (17) Baptism; (18) The Lord's Supper; (19) Both kinds; (20) Of the unique ablation of Christ on the cross; (21) Of the marriage of ministers; (22) Of the rites and ceremonies of the Church; (23) Of the civil duties of Christians; (24) Of the goods of Christians; (25) Of the oath of the Christian. ^[65] 

Among these articles, we have:

- Of original sin.

This Article 7 says: "Original sin is not in imitating Adam, as the Pelagians erroneously say, but it is the corruption of the nature of every descendant of Adam, by which man is very far from original righteousness and is of his own nature inclined to evil and this continually." [66]

 Pelagius was an English monk, possibly of Irish origin. In 400 he came to Rome and was shocked by the low level of the Italian peninsula. Finding that there was a need for a more marked moral effort, he was shocked by the prayer of Saint Augustine: 'Grant me, Lord, what you require, and send what is pleasing to you. 'His doctrine, seems not to have provoked disturbances before his departure to Africa after the sack of Rome'. [67] 

He believed that man could remain sinless. By this, he claimed to glorify God "since we recognize that from Him comes this gift and this power." [68]

- Of good works.

This Article 10 says: "Although good works, which are the fruit of faith and follow justification, cannot take away our sins, nor endure the severity of the judgment of God, yet they are acceptable and acceptable to God in Christ, and are born of a living and true faith, so much so that a living faith is known by them as a tree is by its fruits." [69] 

- Of the works of supererogation.

This article 11 means: "Voluntary works which are not included in the commandments of God, which are called works of supererogation, cannot be taught without arrogance and impiety; for by them men declare that they not only render to God all that is due to him, but also do more on his part than they ought, although Christ plainly says, 'When you have done all that is commanded you, you say, 'We are unprofitable servants.'" [70] 

- From purgatory.

This 14th article states: "The Roman doctrine of purgatory, indulgences, veneration, and adoration, both of images of relics, as well as the invocation of saints, is a futile invention, without basis in any testimony of Scripture and even repugnant to the Word of God." [71] 

- Of the unique oblation of Christ on the cross.

This Article 20 states: "The one-time oblation of Christ is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and present, and there is no other satisfaction for sin than this. Therefore, the sacrifice of the Mass, in which the priest is generally said to offer Christ in expiation of sins for the living and the dead, is a blasphemous fable and a dangerous deception." [72] 

- Of the rites and ceremonies of the Church.

This Article 22 says: "It is not necessary that the rites and ceremonies of the Churches should be everywhere the same and exactly the same, because they have always been different and may change according to the diversity of countries, times and customs of men, provided that nothing is established against the word of God. However, whoever voluntarily, openly, and purposely breaks the rites and ceremonies of the Church to which he belongs, which, not being repugnant to the word of God, are ordained and approved by the competent authority, must be openly rebuked as an offender against the common order of the Church and the conscience of weak brethren, so that others may fear to do the same. Any and all churches may establish, change, or abolish rites and ceremonies, provided this is done for edification." [73] 

 

Conclusion

  

In the eighteenth century, in England, God raised up the so-called Methodist people with the mission of "reforming the country, and in particular the Church, and spreading biblical holiness throughout the earth." English Methodism fulfilled this vocation very well.

Teaching was always fundamental in the early Methodists. Small groups trained those who converted. Several leaders emerged in small groups. The formation of the English working class was through Methodist leaders.

Wesley created schools for the poor and for the children of Methodist preachers. Among these schools are "The London Foundation School"; "The Orphans' Home at Bristol" and the "Kingswood School" which the Methodists opened for the children of Kingswood miners. ^[74] 

The first Sunday School was established in 1769 by the Methodist Hannah Ball (1734-1792) at Wycombe. She wrote to Wesley and said, "Hannah Ball reported her work to John Wesley in 1770: "The children meet twice a week, on Sundays and Mondays. It is a somewhat wild bunch, but seems receptive to instruction. I work among them with an eagerness to promote the interests of Christ." [75] 

The vocation given by God has a very great spiritual force. We must take possession of it. Several Methodists, such as Francis Asbury and Thomas Coke, believed and made a great difference in America and several countries.

Several women were great leaders such as Susanna Wesley (1669-1742); Dorothy Ripley (1767-1832); Mary Barritt-Taft (1772-1851); Grace Murray (1716-1803); Darcy Brisbane (1743-1810); Sarah Ryan (1724-68); Hester Ann Roe (1756-1794); Sarah Crosby (1729-1804); Mary Bosanquet (1739-1815), etc.

Our God-given calling also continues. We will be recognized as "Methodists" and warm-hearted people, if we have love for God and neighbor.

It is the chief mark of holiness! It is the chief mark of the Methodist! It is perfect love!

Holiness is a life filled with God's love and freed from the dominion of sin.

Methodism has always been a movement and, later, a serious Church, which is based on the Bible.

We also need to stand firm to sow the Word according to the vocation given by God.

Let's make all the difference!

---

[1] WESLEY. John. Excerpts from the Diary of John Wesley, ibidem, p.113.

[2] The Conference, which met in the chapel of an old foundry, was preceded the day before by a solemn communion service and, on the morning of the opening day, by a sermon by Charles Wesley (LILIEVRE, Mateo, Ibidem, pp. 139-0).

[3] Ibid., p. 140.

[4] WESLEY, John. Clear Explanation of Christian Perfection. Ibid., p.41.

[5] HEITZENHATER, Richard P., Ibid., p. 152.

[6] KLAIBER, Walter; MARQUARDT, Manfred. Viver a graça de Deus. São Bernardo do Campo-São Paulo: Editeo-Editora Cesdro, 1999, p.61-2.

[7] REILY, Duncan Alexander. Wesley and his Bible. São Paulo: Editeo, 1997, p.39.

[8] HEITZENHATER, Richard P. Wesley and the people called Methodist. São Bernardo do Campo-Rio de Janeiro: Editeo-Pastoral Bennett, 1986, p.322.

[9] HEITZENHATER, Richard P., Ibid., p. 230.

[10] http://www.metodistavilaisabel.org.br/docs/FUNDAMENTOS_DOUTRINARIOS_DO_METODISMO.pdf

[11] BURTNER, Robert – CHILES, Robert. Collection of the Theology of John Wesley, SP, Methodist Press, 1960, p.44.

[12] BURTNER, R. - Chiles, R. Compilation of the Theology of John Wesley, S. P., Jugec - 1960, p. 44.

[13] Idem, p.44

[14] Idem, p.45.

[15] Idem.

[16] Idem, p.45.

[17] Idem.

[18] Idem, p.46.

[19] BURTNER, R. - Chiles, R. Compilation of the Theology of John Wesley, S. P., Jugec - 1960, p. 75.

[20] Idem.

[21] Idem.

[22] Canons of the Methodist Church, Ibid., p.37.

[23]https://www.biblestudytools.com/commentaries/wesleys-explanatory-notes/romans/romans-13.html

[24] E. H. Sugden. The Standard Sermons of John Wesley' by Vol. I'. https://www.cai.org/bible-studies/scriptural-christianity-john-wesley. cf. http://enrichmentjournal.ag.org/201103/201103_000_holy_sp.cfm

[25] Ibid., p.34

[26] BURTNER, R. - Chiles, R. Compilation of the Theology of John Wesley, S. P., Jugec - 1960, p. 44.

[27] REILY, Duncan Alexander. "John Wesley and the Holy Spirit" in History, Methodism, Deliverances. p. 18.

[28] NEWBIGIN, C. - Pecado e Salvation, SP, JUGEC, 1963, p. 28.

[29] WESLEY, J. - Sermons of Wesley, SP, Imp. Met., 1954, p. 111, v. 1.

[30] https://johnwesleysermons.com/sermons/justification-by-faith/

[31]https://circulometodista.wordpress.com/2011/07/12/doutrina-metodista/

[32] WESLEY, João. Wesley's Sermons. Translator Nicodemus Nunes. v 1. São Paulo: Methodist Press, 1953, p.112.

[33] WESLEY, John. Wesley's Sermons. 2 v., ibid., p.252.

[34] Idem.

[35]https://www.hopefaithprayer.com/salvationnew/the-new-birth-john-wesley/

Kevin  M. Watson is a professor at the Candler School of Theology, Emory University https://kevinmwatson.com/2020/08/18/john-wesleys-sermon-the-marks-of-the-new-birth-a-brief-summary/

[37] Idem.

[38] Idem.

[39] WESLEY, John. Wesley's Sermons. 1 v., ibid., p.376.

[40] Ibid., p.377.

Kevin  M. Watson is a professor at the Candler School of Theology, Emory University. https://kevinmwatson.com/2020/08/18/john-wesleys-sermon-the-marks-of-the-new-birth-a-brief-summary/

[42] https://en.wikipedia.org/wiki/Wesleyan_Methodist_Magazine

[43] BURTNER, R. - Chiles, R. Compilation of the Theology of John Wesley, S. P., Jugec - 1960, p.55.

[44]http://bennett.br/pastoral-escolar/prapensar/24-05-a-experiencia-de-john-wesley

[45] BURTNER, Robert W. - CHILES, Robert, Ibidem, p.30.

[46] WESLEY, J. - Sermons of Wesley, SP, Press. Methodist., 1954, p. 111, v. 1. 205p.

[47] Canons of the Methodist Church, São Paulo, Methodist Press, 1971, p. 19.

[48] BURTNER, R. - Chiles, R. Compilation of the Theology of John Wesley, S. P., Jugec - 1960, p. 43 and 44,

[49] Op.cit, p. 44

[50] https://www.umcdiscipleship.org/blog/holiness-of-heart-and-life-part-3-of-6, by STEVE MANSKAR.

[51] WESLEY, John. Clear explanation of Christian perfection. Methodist Press, São Bernardo do Campo, SP, 1984, p.53.

[52] The doctrine of transubstantiation was decreed in 1215 at the Fourth Lateran Council, which stated that "the body and blood are truly contained in the sacrament of the altar under the species of bread and wine." Henry Bettenson. Documents of the Christian Church. ASTE, SP, 1967, p.197).

[53] https://cpaj.mackenzie.br/wp-content/uploads/2020/12/Fides_v25_n2_2-As-criancas-e-a-mesa-do-Senhor-Allan-Rene.pdf

[54] http://www.psaoroque.com.br/download/Didaque.pdf

[55] WESLEY, J. - Wesley's Sermons. Methodist Press, v.2, 1954, p.269.

[56] Op.cit., p.270.

[57] Didache, "teaching", "doctrine", "instruction", Instruction of the Twelve Apostles or Doctrine of the Twelve Apostles is a first-century writing  dealing with the Christian  catechism. For some it was written between the 60s and 70s or 70s and 90s. https://pt.wikipedia.org/wiki/Didaqu%C3%AA

[58] http://www.psaoroque.com.br/download/Didaque.pdf

[59] WESLEY, J. - Wesley's Sermons. Methodist Press, v.2, 1954, p.273

[60] http://www.metodista.org.br/batismo

[61]https://www.veritatis.com.br/o-batismo-de-criancas-nos-padres-da-igreja-e-na-historia/

[62] https://aluzdoshomens.wordpress.com/2018/07/28/porque-as-criancas-devem-ser-batizadas/

[63] https://cleofas.com.br/o-batismo-no-comeco-da-igreja/

[64] BURTNER, R. - Chiles, R. Compilation of the Theology of John Wesley, S. P., Jugec - 1960, p.276.

[65] CANONS of the Methodist Church. São Paulo: Associação Religiosa Imprensa da Fé, 1998, p.33-43.

[66] https://circulometodista.wordpress.com/2011/07/12/doutrina-metodista/

[67] BETTENSON, Henry. Documents of the Christian Church. ASTE, SP, p.87.

[68] BETTENSON, Henry, Ibidem, p.88.

[69] https://circulometodista.wordpress.com/2011/07/12/doutrina-metodista/

[70] Canons of the Methodist Church. Ibid., p.37.

[71] Idem, p. 38.

[72]https://circulometodista.wordpress.com/2011/07/12/doutrina-metodista/

[73] Idem.

[74] ROY, James Richard, ibid., p. 80.

[75]https://www.mywesleyanmethodists.org.uk/content/people-2/lay_people/hannah-ball-friend-john-wesley-founder-first-sunday-school