1. To know us as Methodist
In order to understand our mission, we need to first understand why the Methodist church? (or vice versa)
In the words of John Wesley (1703-1791), “a Methodist is one who loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength.” (The Character of a Methodist; Matthew 22:37-38)
1.1. 18th Century Spiritual Revival and the Methodist Church
During the eighteenth century, God used John Wesley to initiate a spiritual revival movement. The movement soon spread throughout England. John Wesley saw the Church of England as having little genuine faith. They had many outward religious ceremonies but no genuine spiritual life. Consequently, John and Charles Wesley led a spiritual revival movement.
At the start, they did not have any plans for an organised church, but later the need for such an organisation emerged, and the need spurred the emergence of the Methodist Church. It was a time of spiritual rejuvenation and the establishment of holy and pure spiritual lives. It was a movement that was established in truth.
The Bible says that "this is the church of the living God, the pillar and support of the truth." (1 Timothy 3:15)
1.2. The life of John Wesley
Wesley was born in England in 1730. His father was a minister of the Church of England, his mother a dedicated Christian. Although the family was poor, John Wesley underwent a rigorous religious education program. When he was at Oxford University, he pursued spirituality and participated in a group called “Holy Club” organized by his brother. This group of people pursued the goal of living holy lives, they also did their best to help poor people and children. They were called METHODIST because they followed rules in their daily lives. This name later became the name of the church founded by John Wesley. When Wesley was twenty years old, he was ordained a minister of the Church of England; went to the United States to preach; but was not successful, so he returned to England.
1.2.1. Wesley’s Revival
On May 24, 1738, John Wesley was in a small church in Aldersgate Street in London, listening to someone reading Martin Luther’s preface to the book of Romans when he experienced his personal revival. After this experience, his life was filled with joy, confidence and courage to spread God’s Word everywhere. This was when the revival of the church began.
Describing his spiritual experience, Wesley wrote, “I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: and an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death.” (Journals Vol. 1, reprinted 2007, Baker, p. 103)
1.2.2. The World as My Parish
John Wesley preached the gospel to ordinary people. He preached to the poor about God’s love. However, many ministers were against him, branding him as a traitor, as he did not follow the rules that they followed when they preached. They prohibited him to preach in churches. Even in such a situation, Wesley was not discouraged.
Thus, John Wesley began his open air preaching ministry. In the beginning he did not plan to start a new denomination. He wholeheartedly dedicated himself to be a preacher. Until the day he passed away, he held firmly to this role. Later, as the gospel revival swept through the British Isles, it highlighted the need for the establishment of a community of believers. Preaching points were established at places where the gospel was preached. These preaching points later became churches. These churches are today called the Methodist Church.
John Wesley’s life is like how the apostle Paul described his own life to King Agrippa: “So then, King Agrippa, I was not disobedient to the vision I had from heaven. (Acts 26:19)he vision I had from heaven.
Wesley’s famous words: “I look upon all the world as my parish,” was to become his life’s mission. He continued to preach until 1791, the year he died, at the age of 88.
1.2.3. John Wesley’s teachings can be summarised by the following:
- Continuously improve your spiritual life towards a goal
- Evangelise via missions
- Show concern for social problems
- Support the universal Church movement
- Believe in the grace and forgiveness of God
2. About Methodists
The 26 Articles of Religion express the beliefs of the worldwide connection of people called Methodists:
Article I. – Of Faith in the Holy Trinity
There is but one living and true God, everlasting without body or parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, visible and invisible. And in unity of this Godhead are three persons, of one substance, power, and eternity – the Father, the Son and the Holy Ghost.
Article II. – Of the Word, or Son of God, who was made very Man
The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man’s nature in the word of the blessed Virgin, so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God and very Man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for the actual sins of man.
Article III. – Of the Resurrection of Christ
Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man’s nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.
Article IV. – Of the Holy Ghost
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.
Article V. – Of the Sufficiency of the Holy Scriptures for Salvation
The Holy Scripture contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or to be thought requisite necessary to salvation. In the name of the Holy Scriptures we do understand those canonical books of the Old and New Testaments of whose authority was never any doubt in the Church. The names of the canonical books are:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or the Preacher, Cantica or Song of Solomon, Four Prophets the Greater, Twelve Prophets the Less.
All the books of the New Testament, as they are commonly received, we do receive and account canonical.
Article VI. – Of the Old Testament
The Old Testament is not contrary to the New, for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard who feign that the old fathers did look only for transitory promises. Although the law given by God to Moses as touching ceremonies and rites doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.
Article VII. – Of Original or Birth Sin
Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.
Article VIII. – Of Free Will
The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.
Article IX. – Of the Justification of Man
We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith only is a most wholesome doctrine and very full of comfort.
Article X. – Of Good Works
Although good works, which are the fruits of faith and follow after justification, cannot put away our sins, and endure the severity of God’s judgment; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit.
Article XI. – Of Works of Supererogation
Voluntary works – besides, over and above God’s commandments – which are called works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required; whereas Christ saith plainly: When ye has done all that is commanded of you, say, “We are unprofitable servants.”
Article XII. – Of Sin after Justification
Not every sin willingly committed after justification is the sin against Holy Spirit, and unpardonable. Wherefore, the grant of repentance in not to be denied to such as fall into sin after justification: after we have received the Holy Spirit, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives.
And therefore they are to be condemned who say that they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent.
Article XIII. – Of the Church
The visible Church of Christ is a congregation of faithful men in which the pure Word of God is preached, and the Sacraments duly administered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.
Article XIV. – Of Purgatory
The Romish doctrine concerning purgatory, pardon, worshipping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented and grounded upon no warrant of Scripture, but repugnant to the Word of God.
Article XV. – Of Speaking in the Congregation in such a Tongue as the People Understand
It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the Church, or to administer the Sacraments, in a tongue not understood by people.
Article XVI. – Of the Sacraments
Sacraments ordained of Christ are not only badges or tokens of Christian men’s profession, but rather they are certain signs of grace, and God’s good will toward us, by which he doth work invisibly in us, and doth not only quicken but also strengthen and confirm our faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord. Those five commonly called sacraments, that is to say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for Sacraments of the Gospel; being such as having partly grown out of the corrupt following of the apostles and partly are states of life allowed in the Scripture, but yet have not the like nature of Baptism and the Lord’s Supper, because they have not any visible sign or ceremony ordained of God.
The sacraments were not ordained of Christ to be gazed upon, or be carried about; but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith, I Cor.11:29.
Article XVII. – Of Baptism
Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth. The baptism of young children is to be retained in the church.
Article XVIII. – Of the Lord’s Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves, one to another, but rather is a sacrament of our redemption by Christ’s death; insomuch that, to such as rightly, worthily, and with faith receive the
same, the bread which we break is the partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. Transubstantiation, or the change of the substance of the bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of the Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.
The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the means whereby the body of Christ is received and eaten in the Supper is faith.
The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.
Article XIX. – Of Both Kinds
The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord’s Supper, by Christ’s ordinance and commandment, ought to be administered to all Christians alike.
Article XX. – Of the One Oblation of Christ, finished upon the Cross
The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission for pain or guilt, is a blasphemous fable and dangerous deceit.
Article XXI. – Of the Marriage of Ministers
The ministers of Christ are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.
Article XXII. – Of the Rites and Ceremonies of Churches
It is not necessary that rites and ceremonies should in all places be the same, or exactly alike, for they have been always different, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s Word. Whosoever, through his private judgment, willingly and purposefully doth openly break the rites and the ceremonies of the church to which he belongeth, which are not repugnant to the Word of God, and are ordained and approved by common authority, ought to be rebuked openly (that others may fear to do the like) as one that offendeth against the common order of the church and wounded the consciences of weak brethren.
Every particular church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification.
Article XXIII. – Of the Duty of Christian to the Civil Authority
It is the duty of all Christians, and especially of all Christian ministers, to observe and obey the laws and commands of the governing or supreme authority of the country of which they are citizens or subjects or in which they reside, and to use all laudable means to encourage and enjoin obedience to the powers that be.
Article XXIV. – Of Christian Men’s Goods
The riches and goods of Christians, are not common, as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.
Article XXV. – Of a Christian Man’s Oath
As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James, his apostle, so we judge that the Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet’s teaching, in justice, judgment, and truth.
Article XXVI. – Of Sanctification
Sanctification is the renewal of our fallen nature by the Holy Ghost, received in faith through Jesus Christ, whose blood of atonement cleanseth from all sin; whereby we are not only delivered from the guilt of sin, but are washed from its pollution, saved from its powers, and are enabled, through grace, to love God with all our hearts and to walk in his holy commandments blameless.
3. The Four Pillars of Methodism
Historically, people have focused on John Wesley’s sermons and revival movements. As a result, his theology has often been overlooked. In reality, his achievements in theology have been equally important.
The four pillars of Methodism
- Scripture (Bible)
- Tradition
- Reason
- Experience
These four pillars, often referred to as “The Wesleyan Quadrilateral” are the four sources that Wesley consulted and relied upon for his understanding of theology:
A. The Authority of Scripture (the Bible)
The Bible has been given the highest authority because the Bible is God’s self-revelation.
John Wesley has argued that all theological ideas or experiences need to be measured against the formal measure, which is the Bible. He said, “I do not allow any other rule, practice, faith as the standard; only the Bible, the Bible alone.”
“All scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” (2 Timothy 3:16-17)
Wesley believed that the greatest purpose of the Bible is to convey the full and complete message to the believer, so that the effect of “justification” and “sanctification” is produced. John Wesley believed that the Bible is inspired by God because the Bible played an important and complete role in his salvation and Christian experience.
B. Church Tradition
After establishing the authority of the Bible, he protects the traditions of the church. Adhering to traditions helps clarify Biblical truths and establish the essence of the Christian faith. John is very protective of church traditions. He never intended to leave the Church of England; he was proud of being a preacher and a member of the church.
The character, Timothy from the Bible; he grew up in a fine family tradition. He had a good spiritual inheritance passed on to him which helped him develop into a spiritually mature young man. He worked closely with Apostle Paul and was considered by Paul has his spiritual son.
“I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded now lives in you also. For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline.” (2 Timothy 1:5-7)
Church tradition can help guide us back to the highest authority in our spiritual lives – the Bible. Church tradition reflects the meaning of our faith and demonstrates the vitality of our spirituality. Under the light of tradition, the people of God affirm their identity; find their place; and move forward courageously; from generation to generation.
C. Reason
John Wesley lived in the eighteenth century during the age of enlightenment. During this time, knowledge and reasoning were highly prized. His education was therefore heavily influenced by philosophy and reasoning. Reasoning was particularly important to him. He once said, “For us, an important principle is this, the rejection of reasoning is equivalent to the rejection of faith; faith and reasoning go hand in hand, any unreasonable religion must be a false religion.”
What he means is that reasoning, under the guidance of the Spirit, helps us lay the foundations of true faith; reasoning is the authority of faith and practice.
In other words, reasoning requires the mix of Biblical knowledge and personal experience in order to establish authority. John Wesley thus said, “Let reasoning do its job, and use it as much as you can. Remember however reasoning itself cannot produce faith, hope and love; thus it cannot result in true virtue, satisfaction and joy.”
The Bible says, “Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.” (Colossians 3:16)
For John Wesley, faith itself is a process where a person rationally understands and accepts salvation. We need to work hard on developing the whole person, balancing the development between spirituality and rationality.
D. Experience
The last pillar of Wesley’s four pillars is Experience. He listed the 4th pillar as Religious Experience. This innovation is unique and it is his contribution.
Experience can confirm the authenticity of faith. God in his grace has given us spiritual sense in order to see, hear, and feel the work of God. From repentance, rebirth, salvation, sanctification, they are all part of personal experience. This experience provides the assurance of salvation and the grace of the Holy Spirit. The most important purpose of experience is to affirm Biblical truth, so that the believer can, under the guidance of the Holy Spirit, live an abundant life.
“For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.” (Hebrews 4:12-13)
The process of identifying with a faith is formed through experience. Experience, over the ages, has helped believers experience the authenticity of faith, the correct interpretation of biblical truth, and clarify the power of church traditions.
Summary
John Wesley was not only a preacher, he was also an accomplished theologian. He was a true “pragmatic theologian”, because he actually links his theology with his ministry and he feels that this is both complementary and important. Throughout his life’s service, he has been able to translate a good ministry into a more mature theology.
“So then, just as you received Christ Jesus as Lord, continue to live your lives in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.” (Colossians 2:6-7)
This is the uniqueness of the Methodist Church: to continue passing on this belief to the next generation; to obey God’s words in our daily lives; live our lives as a testimony of biblical holiness. To present to the Lord as a glorious church in biblical teachings, tradition, reasoning and experience.
We need to uphold this rich tradition, and to be a witness of Biblical truth and to be the voice of faith to this generation.
4. The Methodist Social Creed
The Methodist Church must view the perplexing times and problems that we face today in the light of the life and teachings of Jesus. Jesus taught us to love our neighbours and seek justice for them as well as for ourselves. To be silent in the face of need, injustice, and exploitation is to deny him.
- We believe that God is Father of all peoples and races, that Jesus Christ is his Son, that all men are brothers, and that each person is of infinite worth as a child of God.
- We believe that “the earth is the Lord’s and the fullness thereof.” Our own capacities and all we possess are gifts of the Creator, and should be held and used in stewardship to him.
- We believe that God in Christ is seeking to redeem all men and also society. This redemption is a continuing necessity.
- We believe that the grace of God in Christ is available for redemption from individual and social sin as we seek in penitence and obedience to do his holy will.
- We believe that all persons have supreme value in the sight of God, and ought to be so regarded by us. We test all institutions and practices by their effect upon persons. Since Jesus died for the redemption of all men, we believe we should live to help save man from sin and from every influence which would harm or destroy him.
1. 何謂衞理教會
要認識我們的使命，我們先認識何謂衞理教會或稱循道會或衞理宗或循道宗 。
按約翰衞斯理(1703-1791)的話來說：『一個循道衞理宗信徒是一位盡心、盡性、盡意、盡力愛主他的上帝之人。』(太12:30)
1.1. 理公會历史十八世紀宗教複興
在十八世紀的時候，神在历史中藉著祂揀選器皿衞斯理約翰開始了一個複興更新的運動。這個運動不久散佈到了整個英國。
那時候，英國教會的靈性極為腐敗，當時宗教徒有許多外表之形式，而沒有真正的靈性生活。因此當時有約翰衞斯理（John Wesley）及查理衞斯理（Charles Wesley）兩位大宗教複興家，開始複興運動。
開始時，他們並沒有組織新教會計劃，但是後來事實證明有這種需要，在那個運動中就孕育衞理複興運動而後產生了衞理教會。
那是神在當時代所成就屬靈複興的工作，建立神的子民過聖潔的生活，是永生神的教會，是以真理的柱石為根基的。
聖經說：這家就是永生神的教會，真理的柱石和根基。（提前3:15）
1.2. 約翰衞斯理小史
衞斯理約翰於1730年生於英國，他父親是一位聖公會的牧師，母親是熱忱的基督徒，雖然家境貧窮，但是衞斯理約翰卻受到了嚴謹的宗教教育。
他在牛津大學時就努力追求靈性長進，參加了他兄弟所組織的一個名叫【聖團】的團體。這一團體的人不斷自己追求聖潔的生活，還用最好的方法盡量去幫忙貧苦的平民與孩子。
由於他們行事為人極按規則，被人稱為METHODIST意即按照方法行事的人。這名稱以後就成了衞斯理約翰所創立教會的名稱。
當衞斯理廿歲的時候，被按於聖公會的牧師，並到美國去傳道，但沒有成就，結果又回到英國。
1.2.1. 衞斯理更新
一七三八年五月二十四日，他在倫敦的阿德街的一小禮拜堂中聽到牧師念馬丁路德所著羅馬釋義序文而獲得重生得救的經驗，自此以後他的生活充滿了喜樂，信心與勇氣，到處廣傳福音，教會複興運動就此開始。
當他描述上帝藉著人對基督的信，在人心裡面所施行的改變時，他說：『我覺得心中有異樣的溫暖。我覺得自己確實已信靠基督，而且是單靠基督得救。此外，我也獲得確據，即祂已除去我的罪，正是我的罪，救我脫離了罪和死的律。』
1.2.2. 全世界是我的牧區
衞斯理對著貧民百姓傳福音，對著社會底下層的群眾傳講神的愛，但是許多牧師竟然反對他，把他當作叛徒，因為他不按他們所認為的規矩講道，所以不許他在教堂中講道，如此腐敗的教會屬靈光景，衞斯理沒有氣餒。
於是他展開了露天佈道之工作，開始時，他並沒有組織新教會計劃，他一心一意視自己為聖公會牧師，到他離世那一天他依然如此堅定守住。但是後來福音複興如浪潮般席卷英國各鄉邨小巷，事實證明有需要為這一群群歸信主的群體建立信仰社體。福音傳過的地方就組織了一個個布道點，布道站而後壯大成了教會。這些教會後稱為《衞理公會》或《循道會》。
他的一生誠如使徒保羅對亞基帕王所說的那一句話：亞基帕王啊，我故此沒有違背那從天上來的異象。（徒26:19）
他著名的一句話：《全世界是我的牧區》成為他一生的註釋。
衞斯理約翰卒於1791年，享年88歲。
1.2.3. 衞斯理一生的教導概括如下：
- 有目標性地改善自己的基督徒生命
- 以身作則地通過宣教分享上帝
- 關懷社會問題
- 強調普世教會合一運動
- 相信上帝愛的恩典和饒恕
2. 衞理信仰要道
衞理公會基本信仰，以上帝所默示之全部新舊約聖經為最高權威，同時遵守衞理公會有關基督教的重要历史文獻之「宗教信仰廿五」條及增列「成聖」一條為廿六條，是為本教會全體牧職人員及會友所必須一致遵行之信仰要道。
| 第一條：三一信仰 | 宇宙只有一位永生的真神上帝，無始無終，無形無像。祂的權能﹑智慧﹑及良善，皆無窮盡；世上有形無形之萬物，都是祂創造的﹑保養的。這位獨一的真神上帝，是三位一體的；即聖父﹑聖子﹑聖靈，也是同體﹑同權﹑同永生的。 |
| 第二條：道成肉身 | 聖子是獨一的基督，實在是一位真神，也是一位救主。他確實道成肉身以肉體背負世人一切的罪孽，被釘在十字架上，受死﹑埋葬﹑又複活。這樣的獻身為祭，不但可擔當世人的原罪，也贖清世人一切的本罪，因而使世人得與上帝和好。 |
| 第三條：基督複活
| 基督確曾由死裡複活，顯現他原有的聖體，後來具備完全的人性升天，坐在天父右邊，待至末日將再降臨，以審判世人。 |
| 第四條：聖靈 | 聖靈系由聖父﹑聖子同體，同享尊貴與榮燿，也即是永生的上帝。 |
| 第五條：聖經中得救之要道 | 得救之要道，均載於聖經中。其權威在教會中是不可存有任何疑惑的。 |
| 第六條：舊約 | 舊約與新約都是神的話，神所默示的。（提後3:16 ）無論在何地之基督徒，都當遵守。 |
| 第七條：原罪 | 原罪不是由於跟隨亞當而來的，乃是因為各人的天性腐敗而產生的，所以人類遠離原有之正義，性傾罪惡，而且繼續無己。 |
| 第八條：自由意志 | 人有自由意志，自亞當墮落以後，人類無法自救，因此必須呼求上帝的拯救，才能作上帝所喜悅之善功。 |
| 第九條：因信稱義 | 我們在上帝之前得稱為義，乃因信賴救主耶穌基督之功，並非憑著我們自己的行為或積善。因此，因信稱義之道，最可信服，也最足慰。 |
| 第十條：善功 | 信徒稱義之後，因信而活出一切善功，這善功不能除去罪惡的，但卻是系由至誠活潑之信仰而產生。正如看到佳果，而知其必是佳樹。 |
| 第十一條：馀功 | 人們受上帝所命之外而做的義務工作，稱為馀功，那是信徒當盡之本分，沒有可跨的。（路17:10） |
| 第十二條：稱義之後所犯之罪 | 信徒稱義之後，除非是故意犯罪，但若無意中，可被赦免的。重要的是不要重陷於罪，不要辜負上帝救贖的大恩。 |
| 第十三條：教會 | 虔誠之基督徒聚集而成會，會中講論上帝純潔的真道，遵從基督命令，施行聖禮，敬拜，學習，團契，事奉。 |
| 第十四條：煉獄 | 羅馬教關於煉獄才、解罪、跪拜遺像、崇敬遺物、祈求已故之聖徒等事之道裡，均屬虛構，沒有聖經根據，也與聖道相悖的。 |
| 第十五條：集會語言須為常人所通達者 | 集會中率眾祈禱，或施行聖禮時，均需使用人所能通達之語言。 |
| 第十六條：聖禮 | 主耶穌基督在福音書中所設立之聖禮有二：即是聖洗和聖餐。基督所設立之聖禮，是上帝對於我們仁慈及恩惠之明證，以此激動我們信賴基督之心，並且使之加強與堅定。 |
| 第十七條：聖洗 | 聖洗是主耶穌說命令的。是承認聖道之表記，亦是重生或新生之印證。幼童領洗，在教會中誠應持續之。 |
| 第十八條：聖餐 | 領受聖餐是紀念基督贖罪之恩典也是信徒彼此相愛之表現。領受者應存感恩信心領受，並以莊嚴態度待之。（林前11：29） |
| 第十九條：酒餅應當分給信徒 | 聖餅杯不可拒絕信徒領飲，因為是按著主耶穌之吩咐與命令的。 |
| 第二十條：基督於十字架上完全獻身為祭之功 | 基督一次獻身為祭，使世人所有之原罪、本罪，均得完全救贖。 |
| 第二十一條：牧師婚配 | 牧師是可以結婚的。只要認為結婚對於聖潔上有益，即可各聽其便。 |
| 第二十二條：教會禮儀 | 各地之儀式禮節，不盡相同，可按國家、時勢、民俗而改換，惟不可與聖道相違背。但凡所作，必須使教會有益，才可施行。 |
| 第二十三條：信徒對於國家之責任 | 遵守其國家之法律與命令，乃是所有基督徒應有的責任，當遵守。 |
| 第二十四條：信徒貲財 | 基督徒之貲財，盡其所能，慷慨施助貧寒。 |
| 第二十五條：信徒誓言 | 信徒不可輕易發誓。但在官庭之前，為誠實及公益起見，不能不發誓，得照先知之教訓，為著正義、裁判、及真理而行之。 |
| 第二十六條：成聖 | 成聖信仰成長的過程，因在基督裡的信心，靠主能力，藉主鴻恩，盡意愛慕上帝，遵守神聖的誡命直到見主面。 |
3. 衞理神學四大支柱
長期以來，對約翰衞斯理的認識和焦點都是放在他的布道和複興運動上。他的神學因此常被忽略，其實他在神學方面也一樣有重大的成就。
衞斯理四大神學支柱：
- 聖經的權威
- 教會的傳統
- 理性
- 經驗
神學四大支柱在學術上被稱為「The Wesleyan Quadrilateral」。它們不是先後使用，乃是互補，並扮演不同的功能和角色。衞斯理神學四大支柱概述:
I. 聖經的權威
聖經之所以放在最優先位置，乃是因為聖經是神的自我啓示。
衞斯理曾勸諭說，所有的神學思想或經驗必須置放在唯一真實的量度下，即是律法書與新約—來驗證。他指出：「我不準許其他任何的規則作為信心與實踐的標準—只有聖經，唯獨聖經。」
聖經都是神所默示的，於教訓、督責、使人歸正、教導人學義都是有益的，叫屬神的人得以完全，預備行各樣的善事。（提後3:16-17）
衞斯理認為聖經的最大目的，乃是將那全然完備的楅音資訊傳達給信者，使「稱義」與「成聖」的果效得以產生。相信聖經是神的默示，乃是因為聖經在他自己的得救與基督徒生命經驗，証明了其完備性。
II. 教會的傳統
衞斯理在聖經權威之後，處處維護教會的傳統。重視傳統賦予智慧去闡明聖經的真理，醞釀成為基督信仰要義，信條的精華。
他十分維護教會傳統。他從來沒有意圖脫離英國教會，反而常為自己能身為傳道人和會友並承襲教會傳統的豐富屬靈產業而感到自豪。
誠如聖經提摩太的成長環境，乃在優良的家庭傳統下長大，傳遞給他的是信仰傳承。培育他成為優秀的青年人，後被使徒保羅器重，還稱他是屬靈的兒子。
「想到你心裡無偽之信，這信是先在你外祖母羅以和你母親友尼基心裡的，我深信也在你的心裡。為此我提醒你，使你將神藉我按手所給你的恩賜再如火再挑旺起來。因為神賜給我們，不是膽怯的心，乃是剛強、仁愛、謹守的心。」（提後1:5-7）
掌握教會傳統能指引我們回歸到信仰生活的至高權威—聖經。教會傳統反映出基督信仰的內涵與屬靈的活力。在傳統的亮光下，神的子民肯定自己的身份，找到自己的定位，勇往直前，代代相傳。
III. 理性
衞斯理約翰所處的十八世紀時代正是啓蒙運動，熾熱高舉理性為知識之本的時期。他的教育因此是受哲學與理性的薰陶。他非常看重理性，曾如此說過：「對我們而言，一個很基要的原則是：棄絕理性即是等於棄絕了信仰；信仰和理性是並行的，所有不合理的信仰，必是虛假的信仰。」
他的意思就是，理性能在聖靈的引導下，協助我們奠立真實信仰的根基；理性在信心與實踐上均是信仰的權威。
換言之，理性需要聖經及經驗的配合，才構成其權威性。衞斯理因此說：「讓理智盡其所能，努力運用它。但同時要記得：理性本身不能產生信、望、愛；因此無法帶來真正的德行與滿足的喜樂。」
聖經說：當用各樣的智慧，把基督的道理豐豐富富的存在心裡，用詩章、頌詞、靈歌，彼此教導，互相勸戒，心被恩感，歌頌神。（西3:16）
對衞斯理而言，信心本身就是一認知的過程，使人在理性上也明白並接受救恩。我們必須在全人發展上盡力，包括在靈性及理性上的均衡。
IV. 經驗
衞斯理之四大支柱除了高舉聖經，傳統和理性三者，最後一個支柱就是經驗。他將宗教經驗列為第四支柱，這創新之舉是獨特的，是他的貢獻。
經驗能印証信仰的真實性，而神在預設恩典中已賜給我們的屬靈感官有能力去聽見、看見並感覺神的工作。從悔改、重生、得救、成聖等進階中，都是個人經驗的體悟。這個經驗能給予救恩上的確據，是聖靈的恩典。
經驗最重要的目的與功能是印証聖經的真理，使信徒能夠在聖靈的指引下，按聖經與經驗所引發的亮光去活出豐盛的生命。
神的道是活潑的，是有功效的，比一切兩刃的劍更快，甚至魂與靈，骨節與骨髓，都能刺入、剖開，連心中的思念和主意都能辨明。並且被造的沒有一樣在他面前不顯然的；原來萬物在那與我們有關系的主眼前，都是赤露敞開的。（來4:12-13）
信仰的認知過程是在一個人的經驗性層面。經驗因此幫助历代以來的信徒能更深體驗信仰的真實，正確的詮釋聖經真理，並能在教會傳統中去闡明聖經的權威。
小結
約翰衞斯理是一個講究實踐的布道者，他也是一位有學識方法的神學家。他是道地的「實踐神學家」，因為他實在把神學和他說踐的事工聯繫起來，並且看為重要，是相輔相成的。從他一生的事奉中，正全譯了有好的事工實踐就會啓迪更成熟的神學。
「你們既然接受了主基督耶穌，就當遵祂而行，在他裡面生根建造，信心堅固，正如你們所領的教訓，感謝的心也更增長了。」（西2:6-7）
這是衞理教會的獨特性，在現今的世代依然要將這信仰傳承，按照聖經的教導在日常生活中循規蹈矩地遵行神的話，活出聖經聖潔分別為聖的見證。在聖經，傳統，理性和經驗上作個榮燿的教會獻給主。
我們必須秉承這個豐富傳統，在生活見證聖經的真理向這時代發出的資訊和聲音。
4. 衞理公會社會信條
衞理公會對於我們今日所面臨的各種複雜問題，主張以耶穌基督的生活和教訓作為我們 的見解。耶穌基督教訓我們愛鄰居，要我們為他們及為自己謀求公平的待遇。我們認為 處在這個貧乏， 不公平和被剝削的社會中，如果閉口不言，便是否認基督。
- 我們相信，上帝是萬族萬民之父，耶穌基督是他的兒子，人人都是弟兄，也是上帝最寶貴的兒女。
- 我們相信，「地和其中所充滿的，都屬上帝。」我們的才能和所有物都是創造所賞賜的恩典，因此理當善於保管及使用，以盡上帝管家之責。
- 我們相信，上帝在基督裡致力於拯救的必要性，是繼續不斷的。
- 我們相信，我們若以懺悔與順服的態度。遵行上帝的聖旨，他在基督裡的恩典，便足夠拯救我們得以脫離個人與社會的罪惡。
- 我們相信，人在上帝面前的確具有無上的價值, 我們也應當如此看待別人. 一切制定和 實施的價值, 都應以其如何影嚮個人的程度是考驗. 耶穌既為救人而死, 我們 就應當協助救人離開罪惡和脫離足以加害或推毀他們的一切權勢.