History:
The Wesleyan Church in America (formerly Wesleyan Methodist) was officially formed in 1843 at an organizing conference in Utica, New York, as a group of ministers and laymen splitting from the Methodist Episcopal Church, primarily over their objections to slavery, though they had secondary issues as well. Rev. Orange Scott presided as the meeting formed a federation of churches at first calling themselves the Wesleyan Methodist Connection.(The name was chosen to distinguish themselves from the British Wesleyan Methodists). Other leaders at the founding of the church were LaRoy Sunderland, who had been tried and defrocked for his antislavery writings, Lucious C. Matlack, and Luther Lee, a minister who later operated an Underground Railroad station in Syracuse, New York.

In addition to anti-slavery, the early Wesleyan Methodists championed the rights of women. The Wesleyan Chapel in Seneca Falls, New York hosted the first Women's Rights Convention in 1848, also known as the Seneca Falls Convention. It is commemorated by the Women's Rights National Historical Park in the village today.

Luther Lee, General President in 1856, ordained the very first woman to the Christian ministry in the United States at Oberlin College, Ohio. A Canadian group which merged into the Wesleyan church and mentioned in the next paragraph, ordained the very first woman to the ministry in Canada in the late 1800s. At the General Conference in 1867, a resolution was adopted favoring the right of women to vote (as well as the right of freedmen — blacks). This was 44 years before the U.S. constitution was amended to allow women voting privileges.

In 1966 the denomination merged with the Alliance of Reformed Baptists of Canada and 1968 with the Pilgrim Holiness Church. It spread through revivals emphasizing a deepening experience with God called holiness or sanctification. Heart purity was a central theme. During this period of time, many small churches developed through revivals and the emphasis of sanctification (taught by John Wesley, but not emphasized by many Methodists). As many as 25 or 30 small denominations were formed and eventually merged with other groups to enlarge the church. The church was strong in missionary and revival emphasis. The Wesleyan merger took place in 1968 at Anderson University, Anderson, Indiana.

HISTORY OF WESLEYAN HOLINESS MISSIONS IN THE CARIBBEAN

At the beginning of the twenty-first century, the Wesleyan Church has missionaries serving in many Caribbean nations. The following will describe briefly some antecedents of Wesleyan missions, and their development in the twentieth century.

FORERUNNERS OF WESLEYAN MISSIONS

Protestantism was introduced to the Caribbean after the defeat of the Spanish Armada in 1588 opened the region to the English, Dutch and Danish. In the 1620’s the English occupied St Christophers, Barbados, and Nevis. St Christopher received the first Protestant clergyman, a Calvinist Episcopalian in 1622 followed by clergy in Barbados (1625) and Nevis (1629). Anglicans served colonists and after 1680 began to convert slaves in this early period, demarcating parishes in a few decades. Dissenting Protestants also began to appear in the mid 17th century, English Quakers prominent among them. After its founding in1701 in London, the Society for the Propagation of the Gospel in Foreign Parts sent missionaries to convert slaves and Indians, but met limited success in the Caribbean due to resistance from planters and Anglican cultural insensitivity. Evangelical Methodists, Baptists and Moravians met with greater success.

While missionaries from the Wesleyan Church in America and Pilgrim Holiness Church did not arrive in the Caribbean until the beginning of the twentieth century, Methodists had already begun missions there in the eighteenth century. Like other evangelicals, the Methodist emphasis on spiritual equality, direct communication with God, and dramatic worship and ritual won many slave converts. Bloom writes, “The first Methodist congregation established outside of England and Ireland was in the Caribbean and its members were slaves. Nathaniel Gilbert, a lawyer influenced by Methodism founder John Wesley, brought his witness to the island of Antigua, where the congregation was born in 1759.” The missionary society there grew rapidly employing blacks lay workers along with Methodist clergy and built a 2,000 seat chapel in 1783. A visit in 1786 by Thomas Coke gave impetus to the growth of Methodism on several islands such that by 1802 Methodists numbered over 14,000 only about 100 of whom were white (Hillerbrand, 2007). The African Methodist Episcopal Church, founded in 1794 by Richard Allen in Philadelphia, spread to Haiti and later to Cuba and Jamaica in the 19th century (Commission on Pan Methodist Cooperation and Union, 2006). An ordained Baptist freedman from South Carolina emigrated to Kingston, Jamaica in 1782 and established a baptist church, which rapidly spread in Jamaica and the Bahamas. The Jamaica Assembly passed repressive measures against Methodist and Baptist missionaries, but failed to stem the tide, especially after emancipation in 1833. The churches supported education for former slaves. The Methodist Church of Puerto Rico became autonomous in 1992, and was granted a concordat relationship, assuring full participation and vote at United Methodist General Conference sessions; and in 1976, the Methodist Church in the Caribbean and the Americas was recognized as a "Concordat Church." On an ecumenical note, Protestants formed the Caribbean Council of Churches in 1973 and eleven denominations founded the United Theological College of the West Indies in Jamaica to train pastors. Hence, Protestantism now is predominant in the Caribbean region, notwithstanding outposts of Catholicism in Spanish- and French-speaking lands and of Afro-Christian syncretic faiths.

TWENTIETH CENTURY WESLEYAN MISSIONS

Virgin Islands. Following Methodists and others, the Rev. Gibson, a Wesleyan Holiness missionary from the United States of America, arrived on St. Croix around 1900. According to one account, “His preaching was unpopular to the masses. He was mocked and treated with excessive hostility. On one occasion he was beaten in public” (Anonymous, 2007a). Nevertheless, in 1906-1908 he planted two churches on St. Croix. Missionary Rev Fitzroy Joseph planted a holiness church on St Thomas, which was turned over to Christian Mission in the 1930’s, becoming the St Thomas Pilgrim Holiness Church by merger in 1951. It launched a radio ministry to area islands. A superintendent over V.I. churches, Rev. Lynch was appointed, who was succeeded in 1964 by noted Nevisian pastor and church leader Rev. Ira M. Taylor, who after leaving the Caribbean served in active ministry in North American until his retirement in 2005. Pastor Taylor returned in 2007 for their centennial celebration. Jamaica. A young planter’s daughter studying in Indiana came under the influence of the Missionary Bands of the World (former auxiliary of the Free Methodist Church) and returned to western Jamaica in 1912 to start a ministry (Anonymous, 2007b). Working for decades, American missionaries planted churches, 24 of which in 1958 merged with the Wesleyan Church in America. In 1919 the International Holiness Church (precursor of the Pilgrim Holiness Church) began a mission in Kingston. As more American missionaries arrived, the ministry grew and many churches were begun. The churches continued under American superintendence until 1968, the year of the merger of the Wesleyan Church of America and the Pilgrim Holiness Church. Soon they formed three districts; the first native-born pastor Gersham Gray led one of these. Trinidad and Tobago. In 1909, a dozen American Pilgrim Holiness Church missionaries arrived in Port of Spain and began to hold tent meetings (Anonymous, 2007c). They gathered converts into a church and they and their successors planted many others over the decades. A mission to Tobago began in 1945. By the end of the century, there were 15 churches in Trinidad and five in Tobago.

Other locations. American missionaries began working in Saba in 1903 and Nevis in 1910 (Anonymous, 2007d). Pilgrim Holiness missionaries reached Barbados between 1907 and 1910 building the first church in 1916 and merging with Immanuel Mission in 1923 (Anonymous, 2007e). Nationals began the struggle for church leadership in the depression years of the 1930’s but were not successful until the 1960’s despite strong church growth. Barbadian missionaries were helpful on other islands and the church is now strong. British Methodists also sent missionary to Grand Cayman in 1837 founding a church called Holiness Work (Anonymous, 2007f). The church split in the early 1900’s, with one part eventually becoming the Pilgrim Holiness Church in 1928. Wesleyan mission work in Antigua began in the early 1900’s through revivals held by missionaries from other islands (Anonymous, 2007g). Unfortunately, the church remains under foreign control to this day. Begun from Sunday School work, the Wesleyan Church in St Vincent and the Grenadines dates from 1948 and also has not made a full transition to autonomy. The immigrants from Barbados and elsewhere began the church in Curacao in 1948. The church received government support for salaries and buildings and relied on pastors sent from other islands. Typical of the colonial, pre-civil rights era, we first learn of major involvement of Afro-Caribbean missionaries in 1937, when the Rev. and Mrs. Charles Lynch arrived in St Kitts (Anonymous, 2007d). After successful missionary and pastoral work in the growing Basseterre church, he answered calls to serve in Nevis and St Croix before his death. A Wesleyan Church was not incorporated on St Lucia until 1998. The church in Belize dating from 1992 is still staffed by missionaries.

CONCLUSIONS

Missions to the Caribbean by the Wesleyan Church of America did not begin until the twentieth century, some sixty years after the schisms among Methodists that lead to its formation. Despite opposition to slavery being one of the causes for its founding, there seemed to be little interest in missions to former slaves once slavery was abolished in America and the Caribbean, contrary to the Methodists, Baptists and others. It acquired foreign missions by mergers with independent missionary societies. In contrast, the Pilgrim Holiness Church began mission outreach to the Caribbean in 1900, shortly after its foundation as the International Holiness Union in 1897. Worldwide holiness evangelism was the original purpose of the founders of the Pilgrim Holiness Church in 1922 from predecessors (The Discipline of the Wesleyan Church, 2000). After its merger with the Wesleyan Church in America to form the Wesleyan Church in 1968, this missions emphasis continued, greatly augmenting missions in the new body. In recent decades, growth of Pentacostal mission churches has eclipsed that of other Protestants in the region. Ironically, emigration of West Indians to North America is now producing growth and promoting missions in some urban Wesleyan churches there.



Statement of Beliefs:
The Articles of Religion,
Membership Commitments, Elementary Principles, and Special Directions of
The Wesleyan Church
November 1996

Wesleyan Publishing House
8050 Castleway Drive
P. O. Box 50434
Indianapolis, IN 46250

Foreword

The printed page is designed to be read. The objective may be entertainment, explanation, information, motivation or one of multiple other intents. It is assumed that the reader of this small work has either a theological interest in the doctrinal emphases of The Wesleyan Church or is engaged in an eager quest for assurance concerning commitment to this body of faith.

If the reader's interest is academic, it hopefully will be recognized that The Wesleyan Church is proclaiming a sure Scriptural message in an unsure world. We believe that, in the reading, all who peruse these pages will discover that the warm welcome enjoyed in their local Wesleyan fellowship is established on sound doctrinal foundations.

Ronald R. Brannon

General Secretary

Prepared by:
Office of the General Secretary
The Wesleyan Church



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Chapter IV


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THE CONSTITUTION OF THE

NORTH AMERICAN GENERAL CONFERENCE

Preamble

200. In order that we may wisely preserve and pass on to posterity the heritage of doctrine and principles of Christian living transmitted to us as evangelicals in the Arminian-Wesleyan tradition, and to insure church order by sound principles of ecclesiastical polity, and to prepare the way for more effective cooperation with other branches of the church of Christ in all that makes for the advancement of God's kingdom among all people, we, the ministers and lay members of The Wesleyan Church meeting in official assemblies, do hereby ordain, establish, and set forth as the fundamental law, or constitution of The Wesleyan Church, the articles of religion, rules of Christian living, privileges and conditions of church membership, and articles of organization and government, here following:

Article I. Name

205. The name of this communion is The Wesleyan Church. Wherever the use of this name is impossible or impractical, adaptation may be made by the authorized body (340:2).

Article II. Articles of Religion

I. Faith in the Holy Trinity

210. We believe in the one living and true God, both holy and loving, eternal, unlimited in power, wisdom, goodness, the Creator and Preserver of all things. Within this unity there are three persons of one essential nature, power and eternity--the Father, the Son and the Holy Spirit.

Gen. 1:1; 17:1; Ex. 3:13-15; 33:20; Deut. 6:4; Ps. 90:2; Isa. 40:28-29; Matt. 3:16-17; 28:19; John 1:1-2; 4:24; 16:13; 17:3; Acts 5:3-4; 17:24-25; 1 Cor. 8:4, 6; Eph. 2:18; Phil. 2:6; Col. 1:16-17; 1 Tim. 2 1:17; Heb. 1:8; 1 John 5:20.

II. The Father

212. We believe the Father is the Source of all that exists, whether of matter or spirit. With the Son and the Holy Spirit, He made man in His image. By intention He relates to people as Father, thereby forever declaring His goodwill toward them. In love, He both seeks and receives penitent sinners.

Ps. 68:5; Isa. 64:8; Matt. 7:11; John 3:17; Rom. 8:15; 1 Peter 1:17.

III. The Son of God

214. We believe in Jesus Christ, the only begotten Son of God. He was conceived by the Holy Spirit and born of the Virgin Mary, truly God and truly man. He died on the cross and was buried, to be a sacrifice both for original sin and for all human transgressions, and to reconcile us to God. Christ rose bodily from the dead, and ascended into heaven, and there intercedes for us at the Father's right hand until He returns to judge all humanity at the last day.

Ps. 16:8-10; Matt. 1:21, 23; 11:27; 16:28; 27:62-66; 28:5-9, 16-17; Mark 10:45; 15; 16:6-7; Luke 1:27, 31, 35; 24:4-8, 23; John 1:1, 14, 18; 3:16-17; 20:26-29; 21; Acts 1:2-3; 2:24-31; 4:12; 10:40; Rom. 5:10, 18; 8:34; 14:9; 1 Cor. 15:3-8, 14; 2 Cor. 5:18-19; Gal. 1:4; 2:20; 4:4-5; Eph. 5:2; 1 Tim. 1:15; Heb 2:17; 7:27; 9:14, 28; 10:12; 13:20; 1 Peter 2:24; 1 John 2:2; 4:14.

IV. The Holy Spirit

216. We believe in the Holy Spirit who proceeds from the Father and the Son, and is of the same essential nature, majesty, and glory, as the Father and the Son, truly and eternally God. He is the Administrator of grace to all mankind, and is particularly the effective Agent in conviction for sin, in regeneration, in sanctification, and in glorification. He is ever present, assuring, preserving, guiding, and enabling the believer.

Job 33:4; Matt. 28:19; John 4:24; 14:16-17; 15:26; 16:13-15; Acts 5:3-4; Rom. 8:9; 2 Cor. 3:17; Gal. 4:6.

V. The Sufficiency and Full Authority
of the Holy Scriptures for Salvation

218. We believe that the books of the Old and New Testaments constitute the Holy Scriptures. They are the inspired and infallibly written Word of God, fully inerrant in their original manuscripts and superior to all human authority, and have been transmitted to the present without corruption of any essential doctrine. We believe that they contain all things necessary to salvation; so that whatever is not read therein, nor may be proved thereby, is not to be required of any man or woman that it should be believed as an article of faith, or be thought requisite or necessary to salvation. Both in the Old and New Testaments life is offered ultimately through Christ, who is the only Mediator between God and humanity. The New Testament teaches Christians how to fulfill the moral principles of the Old Testament, calling for loving obedience to God made possible by the indwelling presence of His Holy Spirit.

The canonical books of the Old Testament are:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, The Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi.

The canonical books of the New Testament are:

Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude and Revelation.

Ps. 19:7; Matt. 5:17-19; 22:37-40; Luke 24:27, 44; John 1:45; 5:46; 17:17; Acts 17:2, 11; Rom. 1:2; 15:4, 8; 16:26; 2 Cor. 1:20; Gal. 1:8; Eph. 2:15-16; 1 Tim. 2:5; 2 Tim. 3:15-17; Heb. 4:12; 10:1; 11:39; James 1:21; 1 Peter 1:23; 2 Peter 1:19-21; 1 John 2:3-7; Rev. 22:18-19.

VI. God's Purpose for Humanity

220. We believe that the two great commandments which require us to love the Lord our God with all the heart, and our neighbors as ourselves, summarize the divine law as it is revealed in the Scriptures. They are the perfect measure and norm of human duty, both for the ordering and directing of families and nations, and all other social bodies, and for individual acts, by which we are required to acknowledge God as our only Supreme Ruler, and all persons as created by Him, equal in all natural rights. Therefore all persons should so order all their individual, social and political acts as to give to God entire and absolute obedience, and to assure to all the enjoyment of every natural right, as well as to promote the fulfillment of each in the possession and exercise of such rights.

Lev. 19:18, 34; Deut. 1:16-17; Job 31:13-14; Jer. 21:12; 22:3; Micah 6:8; Matt. 5:44-48; 7:12; Mark 12:28-31; Luke 6:27-29, 35; John 13:34-35; Acts 10:34-35; 17:26; Rom. 12:9; 13:1, 7-8, 10; Gal. 5:14; 6:10; Titus 3:1; James 2:8; 1 Peter 2:17; 1 John 2:5; 4:12-13; 2 John 1:6.

VII. Marriage and the Family

222. We believe that every person is created in the image of God, that human sexuality reflects that image in terms of intimate love, communication, fellowship, subordination of the self to the larger whole, and fulfillment. God's Word makes use of the marriage relationship as the supreme metaphor for His relationship with His covenant people and for revealing the truth that that relationship is of one God with one people. Therefore God's plan for human sexuality is that it is to be expressed only in a monogamous lifelong relationship between one man and one woman within the framework of marriage. This is the only relationship which is divinely designed for the birth and rearing of children and is a covenant union made in the sight of God, taking priority over every other human relationship.

Gen. 1:27-28; 2:18, 20, 23-24; Isa. 54:4-8; 62:5b; Jer. 3:14; Ezek. 16:3ff.; Hosea 2; Mal. 2:14; Matt. 19:4-6; Mark 10:9; John 2:1-2, 11; 1 Cor. 9:5; Eph. 5:23-32; 1 Tim. 5:14; Heb. 13:4; Rev. 19:7-8.

VIII. Personal Choice

224. We believe that humanity's creation in the image of God included ability to choose between right and wrong. Thus individuals were made morally responsible for their choices. But since the fall of Adam, people are unable in their own strength to do the right. This is due to original sin, which is not simply the following of Adam's example, but rather the corruption of the nature of each mortal, and is reproduced naturally in Adam's descendants. Because of it, humans are very far gone from original righteousness, and by nature are continually inclined to evil. They cannot of themselves even call upon God or exercise faith for salvation. But through Jesus Christ the prevenient grace of God makes possible what humans in self effort cannot do. It is bestowed freely upon all, enabling all who will to turn and be saved.

Gen. 6:5; 8:21; Deut. 30:19; Josh. 24:15; 1 Kings 20:40; Ps. 51:5; Isa. 64:6; Jer. 17:9; Mark 7:21-23; Luke 16:15; John 7:17; Rom. 3:10-12; 5:12-21; 1 Cor. 15:22; Eph. 2:1-3; 1 Tim. 2:5; Titus 3:5; Heb. 11:6; Rev. 22:17.

IX. The Atonement

226. We believe that Christ's offering of himself, once and for all, through His sufferings and meritorious death on the cross, provides the perfect redemption and atonement for the sins of the whole world, both original and actual. There is no other ground of salvation from sin but that alone. This atonement is sufficient for every individual of Adam's race. It is unconditionally effective in the salvation of those mentally incompetent from birth, of those converted persons who have become mentally incompetent, and of children under the age of accountability. But it is effective for the salvation of those who reach the age of accountability only when they repent and exercise faith in Christ.

Isa. 52:13-53:12; Luke 24:46-47; John 3:16; Acts 3:18; 4:12; Rom. 3:20, 24-26; 5:8-11, 13, 18-20; 7:7; 8:34; 1 Cor. 6:11; 15:22; Gal. 2:16; 3:2-3; Eph. 1:7; 2:13, 16; 1 Tim. 2:5-6; Heb. 7:23-27; 9:11-15, 24-28; 10:14; 1 John 2:2; 4:10.

X. Repentance and Faith

228. We believe that for men and women to appropriate what God's prevenient grace has made possible, they must voluntarily respond in repentance and faith. The ability comes from God, but the act is the individual's .

Repentance is prompted by the convicting ministry of the Holy Spirit. It involves a willful change of mind that renounces sin and longs for righteousness, a godly sorrow for and a confession of past sins, proper restitution for wrong doings, and a resolution to reform the life. Repentance is the precondition for saving faith, and without it saving faith is impossible. Faith, in turn, is the only condition of salvation. It begins in the agreement of the mind and the consent of the will to the truth of the gospel, but issues in a complete reliance by the whole person in the saving ability of Jesus Christ and a complete trusting of oneself to Him as Savior and Lord. Saving faith is expressed in a public acknowledgment of His Lordship and an identification with His church.

Mark 1:15; Luke 5:32; 13:3; 24:47; John 3:16; 17:20; 20:31; Acts 5:31; 10:43; 11:18; 16:31; 20:21; 26:20; Rom. 1:16; 2:4; 10:8-10, 17; Gal. 3:26; Eph. 2:8; 4:4-6; Phil. 3:9; 2 Thess. 2:13; 2 Tim. 2:25; Heb. 11:6; 12:2; 1 Peter 1:9; 2 Peter 3:9.

XI. Justification, Regeneration and Adoption

230. We believe that when one repents of personal sin and believes on the Lord Jesus Christ, that at the same moment that person is justified, regenerated, adopted into the family of God, and assured of personal salvation through the witness of the Holy Spirit.

We believe that justification is the judicial act of God whereby a person is accounted righteous, granted full pardon of all sin, delivered from guilt, completely released from the penalty of sins committed, by the merit of our Lord and Savior Jesus Christ, by faith alone, not on the basis of works.

We believe that regeneration, or the new birth, is that work of the Holy Spirit whereby, when one truly repents and believes, one's moral nature is given a distinctively spiritual life with the capacity for love and obedience. This new life is received by faith in Jesus Christ, it enables the pardoned sinner to serve God with the will and affections of the heart, and by it the regenerate are delivered from the power of sin which reigns over all the unregenerate.

We believe that adoption is the act of God by which the justified and regenerated believer becomes a partaker of all the rights, privileges and responsibilities of a child of God.

Justification: Hab. 2:4; Acts 13:38-39; 15:11; 16:31; Rom. 1:17; 3:28; 4:2-5; 5:1-2; Gal. 3:6-14; Eph. 2:8-9; Phil 3:9; Heb. 10:38.

Regeneration: John 1:12-13; 3:3, 5-8; 2 Cor. 5:17; Gal. 3:26; Eph. 2:5, 10, 19; 4:24; Col. 3:10; Titus 3:5; James 1:18; 1 Peter 1:3-4; 2 Peter 1:4; 1 John 3:1.

Adoption: Rom. 8:15; Gal. 4:5, 7; Eph. 1:5.

Witness of the Spirit: Rom. 8:16-17; Gal. 4:6; 1 John 2:3; 3:14, 18-19.

XII. Good Works

232. We believe that although good works cannot save us from our sins or from God's judgment, they are the fruit of faith and follow after regeneration. Therefore they are pleasing and acceptable to God in Christ, and by them a living faith may be as evidently known as a tree is discerned by its fruit.

Matt. 5:16; 7:16-20; John 15:8; Rom 3:20; 4:2, 4, 6; Gal. 2:16; 5:6; Eph. 2:10; Phil. 1:11; Col. 1:10; 1 Thess. 1:3; Titus 2:14; 3:5; James 2:18, 22; 1 Peter 2:9, 12.

XIII. Sin After Regeneration

234. We believe that after we have experienced regeneration, it is possible to fall into sin, for in this life there is no such height or strength of holiness from which it is impossible to fall. But by the grace of God one who has fallen into sin may by true repentance and faith find forgiveness and restoration.

Mal. 3:7; Matt. 18:21-22; John 15:4-6; 1 Tim. 4:1, 16; Heb. 10:35-39; 1 John 1:9; 2:1, 24-25.

XIV. Sanctification: Initial, Progressive, Entire

236. We believe that sanctification is that work of the Holy Spirit by which the child of God is separated from sin unto God and is enabled to love God with all the heart and to walk in all His holy commandments blameless. Sanctification is initiated at the moment of justification and regeneration. From that moment there is a gradual or progressive sanctification as the believer walks with God and daily grows in grace and in a more perfect obedience to God. This prepares for the crisis of entire sanctification which is wrought instantaneously when believers present themselves as living sacrifices, holy and acceptable to God, through faith in Jesus Christ, being effected by the baptism with the Holy Spirit who cleanses the heart from all inbred sin. The crisis of entire sanctification perfects the believer in love and empowers that person for effective service. It is followed by lifelong growth in grace and the knowledge of our Lord and Savior Jesus Christ. The life of holiness continues through faith in the sanctifying blood of Christ and evidences itself by loving obedience to God's revealed will.

Gen. 17:1; Deut. 30:6; Ps. 130:8; Isa. 6:1-6; Ezek. 36:25-29; Matt. 5:8, 48; Luke 1:74-75; 3:16-17; 24:49; John 17:1-26; Acts 1:4-5, 8; 2:1-4; 15:8-9; 26:18; Rom. 8:3-4; 1 Cor. 1:2; 6:11; 2 Cor. 7:1; Eph. 4:13, 24; 5:25-27; 1 Thess. 3:10, 12-13; 4:3, 7-8; 5:23-24; 2 Thess. 2:13; Titus 2:11-14; Heb. 10:14; 12:14; 13:12; James 3:17-18; 4:8; 1 Peter 1:2; 2 Peter 1:4; 1 John 1:7, 9; 3:8-9; 4:17-18; Jude 24.

XV. The Gifts of the Spirit

238. We believe that the Gift of the Spirit is the Holy Spirit himself, and He is to be desired more than the gifts of the Spirit which He in His wise counsel bestows upon individual members of the Church to enable them properly to fulfill their function as members of the body of Christ. The gifts of the Spirit, although not always identifiable with natural abilities, function through them for the edification of the whole church. These gifts are to be exercised in love under the administration of the Lord of the church, not through human volition. The relative value of the gifts of the Spirit is to be tested by their usefulness in the church and not by the ecstasy produced in the ones receiving them.

Luke 11:13; 24:49; Acts 1:4; 2:38-39; 8:19-20; 10:45; 11:17; Rom. 12:4-8; 1 Cor. 12:1-14:40; Eph. 4:7-8, 11-16; Heb. 2:4; 13:20-21; 1 Peter 4:8-11.

XVI. The Church

240. We believe that the Christian church is the entire body of believers in Jesus Christ, who is the founder and only Head of the church. The church includes both those believers who have gone to be with the Lord and those who remain on the earth, having renounced the world, the flesh and the devil, and having dedicated themselves to the work which Christ committed unto His church until He comes. The church on earth is to preach the pure Word of God, properly administer the sacraments according to Christ's instructions, and live in obedience to all that Christ commands. A local church is a body of believers formally organized on gospel principles, meeting regularly for the purposes of evangelism, nurture, fellowship and worship. The Wesleyan Church is a denomination consisting of those members within district conferences and local churches who, as members of the body of Christ, hold the faith set forth in these Articles of Religion and acknowledge the ecclesiastical authority of its governing bodies.

Matt. 16:18; 18:17; Acts 2:41-47; 9:31; 11:22; 12:5; 14:23; 15:22; 20:28; 1 Cor. 1:2; 12:28; 16:1; 2 Cor. 1:1; Gal. 1:2; Eph. 1:22-23; 2:19-22; 3:9-10, 21; 5:22-33; Col. 1:18, 24; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 3:15; Heb. 12:23; James 5:14.

XVII. The Sacraments: Baptism and the Lord's Supper

242. We believe that water baptism and the Lord's Supper are the sacraments of the church commanded by Christ and ordained as a means of grace when received through faith. They are tokens of our profession of Christian faith and signs of God's gracious ministry toward us. By them, He works within us to quicken, strengthen and confirm our faith.

We believe that water baptism is a sacrament of the church, commanded by our Lord and administered to believers. It is a symbol of the new covenant of grace and signifies acceptance of the benefits of the atonement of Jesus Christ. By means of this sacrament, believers declare their faith in Jesus Christ as Savior.

Matt. 3:13-17; 28:19; Mark 1:9-11; John 3:5, 22, 26; 4:1-2; Acts 2:38-39, 41; 8:12-17, 36-38; 9:18; 16:15, 33; 18:8; 19:5; 22:16; Rom 2:28-29; 4:11; 6:3-4; 1 Cor. 12:13; Gal. 3:27-29; Col. 2:11-12; Titus 3:5.

We believe that the Lord's Supper is a sacrament of our redemption by Christ's death and of our hope in His victorious return, as well as a sign of the love that Christians have for each other. To such as receive it humbly, with a proper spirit and by faith, the Lord's Supper is made a means through which God communicates grace to the heart.

Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; John 6:48-58; 1 Cor. 5:7-8; 10:3-4, 16-17; 11:23-29.

XVIII. The Second Coming of Christ

244. We believe that the certainty of the personal and imminent return of Christ inspires holy living and zeal for the evangelization of the world. At His return He will fulfill all prophecies made concerning His final and complete triumph over evil.

Job 19:25-27; Isa. 11:1-12; Zech. 14:1-11; Matt. 24:1-51; 25; 26:64; Mark 13:1-37; Luke 17:22-37; 21:5-36; John 14:1-3; Acts 1:6-11; 1 Cor. 1:7-8; 1 Thess. 1:10; 2:19; 3:13; 4:13-18; 5:1-11, 23; 2 Thess. 1:6-10; 2:1-12; Titus 2:11-14; Heb. 9:27-28; James 5:7-8; 2 Peter 3:1-14; 1 John 3:2-3; Rev. 1:7; 19:11-16; 22:6-7, 12, 20.

XIX. The Resurrection of the Dead

246. We believe in the bodily resurrection from the dead of all mankind--of the just unto the resurrection of life, and of the unjust unto the resurrection of damnation. The resurrection of the righteous dead will occur at Christ's Second Coming, and the resurrection of the wicked will occur at a later time. The resurrection of Christ is the guarantee of the resurrection of those who are in Christ. The raised body will be a spiritual body, but the person will be whole and identifiable.

Job 19:25-27; Dan. 12:2; Matt. 22:30-32; 28:1-20; Mark 16:1-8; Luke 14:14; 24:1-53; John 5:28-29; 11:21-27; 20:1--21:25; Acts 1:3; Rom. 8:11; 1 Cor. 6:14; 15:1-58; 2 Cor. 4:14; 5:1-11; 1 Thess. 4:13-17; Rev. 20:4-6, 11-13.

XX. The Judgment of All Persons

248. We believe that the Scriptures reveal God as the Judge of all and the acts of His judgment are based on His omniscience and eternal justice. His administration of judgment will culminate in the final meeting of all persons before His throne of great majesty and power, where records will be examined and final rewards and punishments will be administered.

Eccl. 12:14; Matt. 10:15; 25:31-46; Luke 11:31-32; Acts 10:42; 17:31; Rom. 2:16; 14:10-12; 2 Cor. 5:10; 2 Tim. 4:1; Heb. 9:27; 2 Peter 3:7; Rev. 20:11-13.

XXI. Destiny

250. We believe that the Scriptures clearly teach that there is a conscious personal existence after death. The final destiny of each person is determined by God's grace and that person's response, evidenced inevitably by a moral character which results from that individual's personal and volitional choices and not from any arbitrary decree of God. Heaven with its eternal glory and the blessedness of Christ's presence is the final abode of those who choose the salvation which God provides through Jesus Christ, but hell with its everlasting misery and separation from God is the final abode of those who neglect this great salvation.

Dan. 12:2; Matt. 25:34-46; Mark 9:43-48; Luke 13:3; John 8:21-23; 14:2-3; 2 Cor. 5:6, 8, 10; Heb. 2:1-3; 9:27-28; 10:26-31; Rev. 20:14-15; 21:1-22:5, 14-15.

Article III. Covenant Membership Commitments

260. To be identified with an organized church is the blessed privilege and sacred duty of all who are saved from their sins and are seeking completeness in Christ Jesus. From the church's beginnings in the New Testament age, it has been understood that such identification involves putting off the old patterns of conduct and putting on the mind of Christ. In maintaining this Christian concept of a transformed life, The Wesleyan Church intends to relate timeless biblical principles to the conditions of contemporary society in such a way as to respect the integrity of the individual believer, yet maintain the purity of the Church and the effectiveness of its witness. This is done in the conviction that there is validity in the concept of the collective Christian conscience as illuminated and guided by the Holy Spirit. The following items (265) represent historic, ethical and practical standards of The Wesleyan Church. While it is hoped that our people will earnestly seek the aid of the Spirit in cultivating a sensitivity to evil which transcends the mere letter of the law, it is expected that those entering into Covenant Membership shall follow carefully and conscientiously these guides and helps to holy living. Disregard of the principles embraced in these Covenant Membership Commitments subjects a member to Church discipline (268).

265. Those admitted to Covenant Membership in our churches commit themselves to demonstrate their life in Christ in such ways as:

Toward God

(1) To reverence the name of God and to honor the Lord's Day by divine worship and spiritual edification, participating in those activities which contribute to the moral and spiritual purposes of this day.

Gen. 2:3; Ex. 20:3, 7-11; Deut. 5:11-15; Isa. 58:13-14; Mark 2:27; Acts 20:7; Heb. 4:9.

(2) To seek only the leading of the Holy Spirit and to abstain from all forms of spiritism, such as the occult, witchcraft, astrology and other similar practices.

Lev. 19:31; 20:6; Deut. 18:10-14; Acts 19:18-19; Gal. 5:19-20.

Toward Self

(3) To exercise faithful stewardship through the wise use of their time and material resources, practicing careful self-discipline in order to further the mission of Christ's church (remembering the principle of tithing which is basic to the New Testament standard of stewardship) and to demonstrate compassion to those in need.

Prov. 3:9; Mal. 3:10; Matt. 25:34-40; Acts 20:35; 1 Cor. 16:2; 2 Cor. 9:7; Eph. 5:16; Col. 3:17; James 2:15-16; 1 John 3:17.

(4) To demonstrate a positive social witness by abstaining from all forms of gambling and by abstaining from using or trafficking (production, sale or purchase) in any substances destructive to their physical, mental and spiritual health, such as alcoholic beverages, tobacco and drugs (other than proper medical purposes of drugs); and by refraining from membership in secret societies and lodges which are oath bound, believing that the quasi-religious nature of such organizations divides the Christian's loyalty, their secret nature contravenes the Christian's open witness and the secret nature of their oaths is repugnant to the Christian conscience.

Ex. 20:17; Rom. 14:21; 1 Cor. 6:12. Gambling violates the principle of Christian stewardship and the tenth commandment, is harmful to the individual in that it is emotionally addictive, is a poor example to others, and pollutes the moral climate of society.

Prov. 20:1; Rom. 6:12; 14:21; 1 Cor. 6:12-20; 10:23; 2 Cor. 7:1 Eph. 5:18; 1 Thess. 5:22. Christians are to regard their bodies as temples of the Holy Spirit. While no "thing" of itself is sinful, the Christian should avoid the use of anything which would not help build the fellowship of the church, would not help the believer to realize his full potential in Christ, or which would enslave him. In the light of the scientific knowledge of our day concerning the actual and potential harm of these substances, total abstinence is more in keeping with these biblical principles than is moderation.

Ex. 20:3; Matt. 5:34-36; John 18:20; Acts 4:12; James 5:12. These prohibitions do not restrict membership in labor, civic or other organizations which do not contradict loyalty to Christ and the Church. When in these relationships Christian principles are violated, members shall be dealt with because of such violations and not because of the membership itself.

Toward Family

(5) To follow the teachings of the Scriptures regarding marriage and divorce. We affirm that sexual relationships outside of marriage and sexual relationships between persons of the same sex are immoral and sinful. We further affirm that heterosexual monogamy is God's plan for marriage, and we regard sexual sin of the spouse, such as adultery, homosexual behavior, bestiality or incest, as the only biblical grounds for considering divorce, and then only when appropriate counseling has failed to restore the relationship.

Ex. 20:14, 17; 22:19; Lev. 20:10-16; Matt. 5:32; 19:19; Mark 10:11-12; Luke 16:18.

(6) To preserve the sanctity of the home by honoring Christ in every phase of family life and by demonstrating Christ-like love (always avoiding spousal or child abuse), and by living peacefully with one another, thereby encouraging the nurture and education of the children in the Christian faith so as to bring them early to the saving knowledge of Christ.

Prov. 22:6; Mark 10:9; Eph. 5:28; 6:4.

Toward The Church

(7) To work together for the advancement of God's kingdom and for the mutual edification of fellow believers in holiness, knowledge and love; to walk together in Christian fellowship by giving and receiving counsel with gentleness and affection; by praying for each other; by helping each other in sickness and distress; and by demonstrating love, purity and courtesy to all.

Rom. 15:1-2; Eph. 4; 1 Thess. 5.

(8). To grow in the knowledge, love and grace of God by participating in public worship, the ministry of the Word of God, the Lord's Supper, family and personal devotions and fasting.

Mark 2:18-20; Acts 13:2-3; 14:23; Rom. 12:12; 1 Cor. 11:23-28; Eph. 6:18; Phil. 4:6; 1 Tim. 2:1-2; 2 Tim. 3:16-17; Heb. 10:25; 1 Peter 2:2; 2 Peter 3:18.

(9) To preserve the fellowship and witness of the Church with reference to the use of languages. The Wesleyan Church believes in the miraculous use of languages and the interpretation of languages in its biblical and historical setting. But it is contrary to the Word of God to teach that speaking in an unknown tongue or the gift of tongues is the evidence of the baptism of the Holy Spirit or of that entire sanctification which the baptism accomplishes; therefore, only a language readily understood by the congregation is to be used in public worship. The Wesleyan Church believes that the use of an ecstatic prayer language has no clear scriptural sanction, or any pattern of established historical usage in the Church; therefore, the use of such a prayer language shall not be promoted among us.

Acts 8:14-17; 1 Cor. 12:1-14:40; Gal. 5:22-24.

Toward Others

(10) To do good as much as is possible to all people as God gives opportunity, especially to those in the body of Christ; by giving food to the hungry, by clothing the destitute, by visiting or helping those who are sick or in prison; by instructing, correcting or encouraging them in love.

Matt. 25:31-46; Eph. 5:11; 1 Thess. 5:14; Heb. 3:13; 10:23-25.

(11) To respect the inherent individual rights of all persons, regardless of race, color or sex.

1 Cor. 8:13; 12:13; Gal. 3:28; 1 Tim. 5:21.

(12) To live honestly, be just in all dealings and faithful in all commitments.

Eccl. 5:4-5; Rom. 12:17; Phil. 4:8-9; 1 Peter 2:12.

268. These are the Covenant Membership Commitments of our Church. We believe all these to be consistent with the principles of Christ as taught in the Word of God, which is the only and sufficient rule both of our faith and practice. If any among us do not observe them, and/or habitually break any of them, we will admonish such persons in love with the hope of restoring them to lives of harmony with the above Membership Commitments. If such efforts of restoration continue to prove fruitless, official action should be taken toward termination of said persons' church membership. However, the church members are encouraged to continue efforts toward the spiritual restoration of these persons.

Matt. 18:15-17; 1 Cor. 5:6-7, 9-13; 2 Cor. 2:5-7; 5:18-20; 6:14-18; Gal. 6:1-10; Eph. 4:25-32; Titus 3:10-11.

Article IV. Elementary Principles

270. Christ is the only Head of the church, and the Word of God the only rule of faith and conduct.

272. No person who loves the Lord Jesus Christ, and obeys the gospel of God our Savior, ought to be deprived of church membership.

274. Every person has an inalienable right to private judgment in matters of religion, and an equal right to express personal opinions in any way which will not violate the laws of God or the rights of others .

276. All church trials should be conducted on gospel principles only; and no minister or member should be excommunicated except for immorality, the propagation of unchristian doctrines, or for neglect of duties enjoined by the Word of God.

278. The pastoral or ministerial office and duties are of divine appointment, and all ordained ministers in the church of God are equal; but ministers are forbidden to be lords over God's heritage, or to have dominion over the faith of the saints.

280. The Church has a right to form and enforce such rules and regulations only as are in accordance with the Holy Scriptures, and may be necessary or have a tendency to carry into effect the great system of practical Christianity.

282. Whatever power may be necessary to the formation of rules and regulations is inherent in the ministers and members of the Church; but so much of that power may be delegated from time to time, upon a plan of representation, as they may judge necessary and proper.

284. It is the duty of all ministers and members of the Church to maintain godliness and oppose all moral evil.

286. It is obligatory upon ministers of the gospel to be faithful in the discharge of their pastoral and ministerial duties, and it is also obligatory upon the members to esteem ministers highly for the works' sake, and to render them a righteous compensation for their labors.

SUMMARY OF ARTICLES OF RELIGION

299. Candidates for full membership shall declare their agreement with the following summary of the Articles of Religion:

We believe in God the Father, the Son and the Holy Spirit.

We believe that Jesus Christ the Son suffered in our place on the cross, that He died but rose again, that He now sits at the Father's right hand until He returns to judge every person at the last day.

We believe in the Holy Scriptures as the inspired and inerrant Word of God.

We believe that by the grace of God every person has the ability and responsibility to choose between right and wrong, and that those who repent of their sin and believe in the Lord Jesus Christ are justified by faith.

We believe that God not only counts the believer as righteous, but that He makes him righteous, freeing him of sin's dominion at conversion, purifying his heart by faith and perfecting him in love at entire sanctification, and providing for his growth in grace at every stage of his spiritual life, enabling him through the presence and power of the Holy Spirit to live a victorious life.

The Discipline of
The Wesleyan Church


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Chapter V


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SPECIAL DIRECTIONS

400. The special directions are expressions by which The Wesleyan Church seeks to bear witness to contemporary society concerning the Christian life and character required by its Articles of Religion and Membership Commitments. While they are not membership commitments, they are official admonitions to the members, ministers and officials of The Wesleyan Church, and provide guidelines for bearing public testimony on the issues discussed.

A. Christian Social Concern
410. The Wesleyan Church seeks recognition by the society which surrounds it of the authority of Almighty God, and the authority of the Lord Jesus Christ, in civil, political and temporal as well as spiritual matters, and the transformation of that society into the image of Christ insofar as is possible in this present age. It believes that such a transformation of society shall primarily be accomplished by the divine transformation through faith in Christ of the individuals who compose society, but that Christians ought also to manifest social concern in every manner that is in keeping with their Christian testimony. To this end:

(1) Equal Rights. The Wesleyan Church upholds the right of all individuals to equal opportunity politically, economically and religiously, and pledges itself to an active effort to bring about the possession of dignity and happiness by all people everywhere (cf. 220; 265:10, 11; 360:3d).

(2) Peace. The Wesleyan Church, knowing that war results in great suffering for the bodies, minds and souls of men and women, staggering economic loss with its legacy of debt for future generations, and the unleashing of the baser passions of life, urges that persons and nations seek by every legitimate means to avoid armed conflict among the peoples and nations of the world. The Wesleyan Church also urges that holy people everywhere pray earnestly for those in authority, so that peace may prevail (1 Tim. 2:2), and for the quick return of the Prince of Peace.

(3) Military Service. The Wesleyan Church teaches respect for properly constituted civil authority and the proper loyalty to one's country. It recognizes the responsibility of the individual to answer the call of government and to enter into military service. However, there are those within the fellowship of The Wesleyan Church who believe that military service is contrary to the teaching of the New Testament and that their consciences are violated by being compelled to take part in such. The Wesleyan Church will therefore lend moral support to any member who asks and claims exemption by legal processes from military service as a sincere conscientious objector and who asks to serve one's country as a noncombatant.

(4) Substance Abuse. The Wesleyan Church is opposed to the production, sale, purchase and use of alcoholic beverages, tobacco, narcotics and other harmful drugs, unless for mechanical, chemical or medicinal purposes (cf. 265:4). The unprescribed use of hallucinogens, stimulants and depressants, and the misuse and abuse of regularly prescribed medicines should be prohibited; only on competent medical advice and under medical supervision should such drugs be used.

(5) Human Sexuality. The Wesleyan Church abhors the trend to ignore God's laws of chastity and purity, and vigorously opposes public acceptance of sexual promiscuity and all factors and practices which promote it. The Wesleyan Church maintains a biblical view of human sexuality which makes the sexual experience, within the framework of marriage, a gift of God to be enjoyed as communion of a man and woman, as well as for the purpose of procreation. Sexual relationships outside of marriage and sexual relationships between persons of the same sex are immoral and sinful. The depth of the sinfulness of homosexual practice is recognized, and yet we believe the grace of God sufficient to overcome both the practice of such activity and the perversion leading to its practice.

(6) Divorce and Remarriage. On the basis of a careful study of the Scriptures, and in keeping with its Membership Commitments (265:5), The Wesleyan Church teaches the following with reference to divorce and remarriage after divorce:

(a) To obtain a divorce on other than scriptural grounds is a sin against God and humanity. Such putting asunder of what God has joined is a direct and deliberate act of disobedience against both the Law and the Gospel. It separates one from God and subjects a member to Church discipline (5350; 5370).

(b) However, recognizing the fallen state of humanity, divorce has been recognized in the Scriptures as a valid and permanent dissolution of marriage with all its rights and responsibilities. Divorce is not reversible. There is no way to "restore" a dissolved marriage. The divorced (unmarried) status can be changed only by a new marriage to the same person or another person. No divorced and remarried person has two spouses--only a former spouse and a present spouse, as in Deuteronomy 24:1-4 and 1 Corinthians 7.

(c) Divorce, however sinful the act and however serious the consequences, is not "unpardonable." A redeemed sinner or reclaimed backslider is "free" to marry "in the Lord" or to remain unmarried--a eunuch for the kingdom of God's sake. The one exception to this freedom of choice is mentioned by the Apostle Paul. It is a believer who disobeys the commandment of God and puts away a believing spouse. That person must remain unmarried to leave room for reconciliation to the spouse (1 Cor. 7).

(d) The right to remarry in no way excuses the sin of divorce. It only implies that the Church must forgive and restore those whom the Lord forgives and restores. Neither penance nor penalty remain to the truly penitent and restored sinner--or backslider--whatever the traumatic consequences of the sin may be.

(7) Merchandising on the Lord's Day. The Wesleyan Church opposes the legalization of merchandising on the Lord's Day (cf. 265:1).

(8) Religion in Public Life. The Wesleyan Church, believing that it is possible to allow recognition of God and the invoking of His aid in public functions without violating the Constitution of the United States, advocates the enactment of suitable legislation by the Congress which will strengthen the present provision for the free exercise of religion in national life and allow reference to, or the invoking of the aid of God, in any governmental or public document, proceeding, activity, ceremony or institution. The Wesleyan Church further affirms its belief in the public school's duty to do full justice to the large place of the Judeo-Christian tradition in our American heritage, and its conviction that the Bible is an appropriate book for reading in the public schools and that the right of students to pray should not be abridged.

(9) Public School Activities. The Wesleyan Church protests the inclusion of such questionable items as social dancing in the public school curriculum and maintains the right of its members to seek exemption from participation by their children in all matters that are contrary to scriptural doctrines and principles as expressed in the Articles of Religion, Membership Commitments or Elementary Principles of The Wesleyan Church, without prejudice to academic standing.

(10) Judicial Oaths. The Wesleyan Church reserves for its members the right to affirm the truth in testimony before the civil and criminal courts rather than to engage in a judicial oath.

(11) Abortion. The Wesleyan Church seeks to recognize and preserve the sanctity of human life from conception to natural death and, thus, is opposed to the use of induced abortion. However, it recognizes that there may be rare pregnancies where there are grave medical conditions threatening the life of the mother, which could raise a serious question about taking the life of the unborn child. In such a case, a decision should be made only after very prayerful consideration following medical and spiritual counseling. The Wesleyan Church encourages its members to become informed about the abortion issue and to become actively involved locally and nationally in the preparation and passage of appropriate legislation guaranteeing protection of life under law to unborn children.

(12) Use of Leisure Time. The Wesleyan Church believes that its members should exercise responsible stewardship of their leisure time. This will include careful regulation of the use in the home of mass media, such as current literature, radio and television, guarding the home against the encroachment of evil (cf. 265:6). It will also involve witnessing against social evils by appropriate forms of influence, the refusal to participate in social dancing, the refusal to patronize the motion picture theater (cinema), together with other commercial ventures as they feature the cheap, the violent or the sensual and pornographic, and the refusal to engage in playing games which tend to be addictive or conducive to gambling (cf. 265:4).

(13) Modesty in Attire. The Wesleyan Church believes that our people should provide clear testimony to Christian purity and modesty by properly clothing the body and by dressing with Christian simplicity.

B. Christian Worship and Fellowship

420. Rites and Ceremonies of Churches. True religion does not consist in any ritual observances such as forms or ceremonies, even of the most excellent kind, be they ever so decent and significant, ever so expressive of inward things. The religion of Christ rises infinitely higher and lies infinitely deeper than all these. Let no one conceive that rites and ceremonies have any intrinsic worth, or that true worship cannot subsist without them. Therefore, it is not necessary that rites and ceremonies should in all places be the same or exactly alike, for they have always been different and may be changed according to the diversities of countries, times and customs, provided that nothing be ordained against God's Word.

Acts 15:10, 28-29; Rom. 14:2-6, 15, 17, 21; 1 Cor. 1:10; 12:25; 14:26; 2 Cor. 13:11; Gal. 5:1, 13; Col. 2:16-17; 2 Thess. 3:6, 14; 1 Tim. 1:4, 6; 1 Peter 2:16.

430. Healing. The truth that Jesus is both able and willing to heal the body as well as the human soul, whenever such healing is for His glory, is clearly set forth in God's Word and attested by the experience of many of His people at the present day. Prayer for healing according to the pattern set forth in the Scriptures shall be encouraged.

Matt. 10:8; Luke 9:2; 10:9; Acts 4:10, 14; 1 Cor. 12:9, 28, James 5:14-16.

440. Christian Liberty. Christ, through His death on the cross, has freed His followers from sin and from bondage to the law. The Christian is "called unto liberty" (Gal. 5:13), and is not under the law as a means of salvation. He is rather exhorted, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage" (Gal. 5:1).

This liberty, however, is not to be construed as license (Gal. 5:13). Rather, love for Christ constrains the Christian to live righteously and holily as God demands. By the Spirit of God, His laws are written on the heart (Heb. 8:10). So the Christian resists evil and cleaves to the good, not in order to be saved, but because he has been saved.

Within the bounds of Christian liberty, there will be differences of opinion. In such cases, the believer seeks to avoid offending his brother. The stronger brother is mindful of the opinions of the one with the weaker conscience (1 Cor. 8 and 10), and is careful not to put a stumbling block in his brother's way (1 Cor. 10:24; Gal 5:13). On the other hand, the weak does not criticize the strong (1 Cor. 10:29-30), for the conscience of the weak may need instruction.

The recognition and exercise of that liberty which Christ affords will glorify God and promote the unity of the Church.

450. Christian Unity. The Wesleyan Church, having originated through merger between those of like precious faith, is fully committed to that true Christian unity which is based on scriptural truth and the fellowship of the Spirit, and deplores the separation or division of Christian brethren over peripheral and nonessential matters. While The Wesleyan Church opposes the building of one all-inclusive ecclesiastical organization which regards neither scriptural doctrine nor practice, it welcomes fellowship with those who are committed to the same doctrines and standards of holy living, and cooperation across denominational lines with those who hold the cardinal doctrines of the Christian religion revealed in the Bible.

C. Christian Stewardship

460. Meaning of Stewardship. The Scriptures teach that God is the owner of all persons and all things, that people are His stewards of both life and possessions, that God's ownership and one's stewardship ought to be acknowledged, and that every person shall be held personally accountable to God for the exercise of their stewardship (cf. 265:3). God, as a God of system and order in all of His ways, has established a system of giving which acknowledges His ownership and mankind's stewardship. To this end all His children should faithfully tithe and present offerings for the support of the gospel.

465. Storehouse Tithing. Storehouse tithing is a scriptural and practical performance of faithfully and regularly placing the tithe into that church to which the member belongs. Therefore, the financing of the church shall be based on the plan of storehouse tithing, and The Wesleyan Church shall be regarded by all its people as the storehouse. All who are a part of The Wesleyan Church are urged to contribute faithfully one-tenth of all their increase as a minimum financial obligation to the Lord and freewill offerings in addition as God has prospered them.

Gen. 14:20; 28:22; Lev. 27:30-32; Deut. 14:22; Prov. 3:9-10; 11:24-25; Mal. 3:10-11; Matt. 23:23; Acts 4:34-35; 6:1-3; 1 Cor. 16:2; 2 Cor. 8:13-14; Heb. 7:1-2, 6, 9.

470. Methods of Fund Raising. In the light of the scriptural teaching concerning the giving of tithes and offerings (cf. 465) for the support of the gospel, and for the erection of church buildings, no Wesleyan church should engage in any method of fund raising which would detract from these principles, hinder the gospel message, sully the name of the Church, discriminate against the poor, or misdirect the people's energies from promoting the gospel.

475. Wills, Bequests and Annuities. It is essential in the exercise of Christian stewardship that careful thought be given as to what shall be done with one's estate after death. Civil laws often do not provide for the distribution of an estate in such a way as to glorify God. Each Christian should give careful attention to the preparation of a last will and testament in a careful and legal manner, and The Wesleyan Church and its various ministries through the local church, the district, world missions, extension and evangelism, education and benevolences are recommended for consideration. The General Director of Estate Planning is prepared to assist in these matters (2070-2080; 4240; 4940).

The pages of this pamphlet were taken directly from The Discipline of The Wesleyan Church, 1996 edition.

They include the Articles of Religion, Membership Commitments, Elementary Principles, and the Special Directions.

Copies of this book may be ordered from Wesley Press, P. O. Box 50434, Indianapolis, Indiana 46250.

© 2000 The Wesleyan Church