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)
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)
John Wesley’s History
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.
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)
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.
John Wesley’s teachings can be summarised by the following:
a) Continuously improve your spiritual life towards a goal
b) Evangelise via missions
c) Show concern for social problems
d) Support the universal Church movement
e) Believe in the grace and forgiveness of God
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.
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
1. Scripture (Bible)
2. Tradition
3. Reason
4. 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.
Overview of the Wesleyan Quadrilateral
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.
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.
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.
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.
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.
信仰告白
何谓卫理教会
要认识我们的使命，我们先认识何谓卫理教会或称循道会或卫理宗或循道宗 。
按约翰卫斯理(1703-1791)的话来说：『一个循道卫理宗信徒是一位尽心、尽性、尽意、尽力爱主他的上帝之人。』(太12:30)
理公会历史十八世纪宗教复兴
在十八世纪的时候，神在历史中藉着祂拣选器皿卫斯理约翰开始了一个复兴更新的运动。这个运动不久散佈到了整个英国。
那时候，英国教会的灵性极为腐败，当时宗教徒有许多外表之形式，而没有真正的灵性生活。因此当时有约翰卫斯理（John Wesley）及查理卫斯理（Charles Wesley）两位大宗教复兴家，开始复兴运动。
开始时，他们并没有组织新教会计划，但是后来事实证明有这种需要，在那个运动中就孕育卫理复兴运动而后产生了卫理教会。
那是神在当时代所成就属灵复兴的工作，建立神的子民过圣洁的生活，是永生神的教会，是以真理的柱石为根基的。
圣经说：这家就是永生神的教会，真理的柱石和根基。（提前4:15）
约翰卫斯理小史
卫斯理约翰于1730年生于英国，他父亲是一位圣公会的牧师，母亲是热忱的基督徒，虽然家境贫穷，但是卫斯理约翰却受到了严谨的宗教教育。
他在牛津大学时就努力追求灵性长进，参加了他兄弟所组织的一个名叫【圣团】的团体。这一团体的人不断自己追求圣洁的生活，还用最好的方法尽量去帮忙贫苦的平民与孩子。
由于他们行事为人极按规则，被人称为METHODIST意即按照方法行事的人。这名称以后就成了卫斯理约翰所创立教会的名称。
当卫斯理廿岁的时候，被按于圣公会的牧师，并到美国去传道，但没有成就，结果又回到英国。
1. 卫斯理更新
一七三八年五月二十四日，他在伦敦的阿德街的一小礼拜堂中听到牧师念马丁路德所著罗马释义序文而获得重生得救的经验，自此以后他的生活充满了喜乐，信心与勇气，到处广传福音，教会复兴运动就此开始。
当他描述上帝藉著人对基督的信，在人心里面所施行的改变时，他说：『我觉得心中有异样的温暖。我觉得自己确实已信靠基督，而且是单靠基督得救。此外，我也获得确据，即祂已除去我的罪，正是我的罪，救我脱离了罪和死的律。』
2. 全世界是我的牧区
卫斯理对着贫民百姓传福音，对着社会底下层的群众传讲神的爱，但是许多牧师竟然反对他，把他当作叛徒，因为他不按他们所认为的规矩讲道，所以不许他在教堂中讲道，如此腐败的教会属灵光景，卫斯理没有气馁。
于是他展开了露天佈道之工作，开始时，他并没有组织新教会计划，他一心一意视自己为圣公会牧师，到他离世那一天他依然如此坚定守住。但是后来福音复兴如浪潮般席卷英国各乡村小巷，事实证明有需要为这一群群归信主的群体建立信仰社体。福音传过的地方就组织了一个个布道点，布道站而后壮大成了教会。这些教会后称为《卫理公会》或《循道会》。
他的一生诚如使徒保罗对亚基帕王所说的那一句话：亚基帕王啊，我故此没有违背那从天上来的异象。（徒26:19）
他著名的一句话：《全世界是我的牧区》成为他一生的注释。
卫斯理约翰卒于1791年，享年88岁。
3. 卫斯理一生的教导概括如下：
a. 有目标性地改善自己的基督徒生命
b. 以身作则地通过宣教分享上帝
c. 关怀社会问题
d. 强调普世教会合一运动
e. 相信上帝爱的恩典和饶恕
卫理信仰要道
卫理公会基本信仰，以上帝所默示之全部新旧约圣经为最高权威，同时遵守卫理公会有关基督教的重要历史文献之「宗教信仰廿五」条及增列「成圣」一条为廿六条，是为本教会全体牧职人员及会友所必须一致遵行之信仰要道。
第一条：三一信仰
宇宙只有一位永生的真神上帝，无始无终，无形无像。祂的权能﹑智慧﹑及良善，皆无穷尽；世上有形无形之万物，都是祂创造的﹑保养的。这位独一的真神上帝，是三位一体的；即圣父﹑圣子﹑圣灵，也是同体﹑同权﹑同永生的。
第二条：道成肉身
圣子是独一的基督，实在是一位真神，也是一位救主。他确实道成肉身以肉体背负世人一切的罪孽，被钉在十字架上，受死﹑埋葬﹑又复活。这样的献身为祭，不但可担当世人的原罪，也赎清世人一切的本罪，因而使世人得与上帝和好。
第三条：基督复活
基督确曾由死里复活，显现他原有的圣体，后来具备完全的人性升天，坐在天父右边，待至末日将再降临，以审判世人。
第四条：圣灵
圣灵系由圣父﹑圣子同体，同享尊贵与荣耀，也即是永生的上帝。
第五条：圣经中得救之要道
得救之要道，均载于圣经中。其权威在教会中是不可存有任何疑惑的。
第六条：旧约
旧约与新约都是神的话，神所默示的。（提后3:16 ）无论在何地之基督徒，都当遵守。
第七条：原罪
原罪不是由于跟随亚当而来的，乃是因为各人的天性腐败而产生的，所以人类远离原有之正义，性倾罪恶，而且继续无己。
第八条：自由意志
人有自由意志，自亚当堕落以后，人类无法自救，因此必须呼求上帝的拯救，才能作上帝所喜悦之善功。
第九条：因信称义
我们在上帝之前得称为义，乃因信赖救主耶稣基督之功，并非凭着我们自己的行为或积善。因此，因信称义之道，最可信服，也最足慰。
第十条：善功
信徒称义之后，因信而活出一切善功，这善功不能除去罪恶的，但却是系由至诚活泼之信仰而产生。正如看到佳果，而知其必是佳树。
第十一条：馀功
人们受上帝所命之外而做的义务工作，称为馀功，那是信徒当尽之本分，没有可跨的。（路17:10）
第十二条：称义之后所犯之罪
信徒称义之后，除非是故意犯罪，但若无意中，可被赦免的。重要的是不要重陷于罪，不要辜负上帝救赎的大恩。
第十三条：教会
虔诚之基督徒聚集而成会，会中讲论上帝纯洁的真道，遵从基督命令，施行圣礼，敬拜，学习，团契，事奉。
第十四条：炼狱
罗马教关于炼狱才、解罪、跪拜遗像、崇敬遗物、祈求已故之圣徒等事之道里，均属虚构，没有圣经根据，也与圣道相悖的。
第十五条：集会语言须为常人所通达者
集会中率众祈祷，或施行圣礼时，均需使用人所能通达之语言。
第十六条：圣礼
主耶稣基督在福音书中所设立之圣礼有二：即是圣洗和圣餐。
基督所设立之圣礼，是上帝对于我们仁慈及恩惠之明证，以此激动我们信赖基督之心，并且使之加强与坚定。
第十七条：圣洗
圣洗是主耶稣说命令的。是承认圣道之表记，亦是重生或新生之印证。幼童领洗，在教会中诚应持续之。
第十八条：圣餐
领受圣餐是纪念基督赎罪之恩典也是信徒彼此相爱之表现。领受者应存感恩信心领受，并以庄严态度待之。（林前11：29）
第十九条：酒饼应当分给信徒
圣饼杯不可拒绝信徒领饮，因为是按着主耶稣之吩咐与命令的。
第二十条：基督于十字架上完全献身为祭之功
基督一次献身为祭，使世人所有之原罪、本罪，均得完全救赎。
第二十一条：牧师婚配
牧师是可以结婚的。只要认为结婚对于圣洁上有益，即可各听其便。
第二十二条：教会礼仪
各地之仪式礼节，不尽相同，可按国家、时势、民俗而改换，惟不可与圣道相违背。但凡所作，必须使教会有益，才可施行。
第二十三条：信徒对于国家之责任
遵守其国家之法律与命令，乃是所有基督徒应有的责任，当遵守。
第二十四条：信徒赀财
基督徒之赀财，尽其所能，慷慨施助贫寒。
第二十五条：信徒誓言
信徒不可轻易发誓。但在官庭之前，为诚实及公益起见，不能不发誓，得照先知之教训，为着正义、裁判、及真理而行之。
第二十六条：成圣
成圣信仰成长的过程，因在基督里的信心，靠主能力，藉主鸿恩，尽意爱慕上帝，遵守神圣的诫命直到见主面。
卫理神学四大支柱
长期以来，对约翰卫斯理的认识和焦点都是放在他的布道和复兴运动上。他的神学因此常被忽略，其实他在神学方面也一样有重大的成就。
卫斯理四大神学支柱：
1. 圣经的权威 Bible
2. 教会的传统 Tradition
3. 理性 Reason
4. 经验 Experience
神学四大支柱在学术上被称为「The Wesleyan Quadrilateral」。它们不是先后使用，乃是互补，并扮演不同的功能和角色。卫斯理神学四大支柱概述:
I. 圣经的权威
圣经之所以放在最优先位置，乃是因为圣经是神的自我启示。
卫斯理曾劝谕说，所有的神学思想或经验必须置放在唯一真实的量度下，即是律法书与新约—来验证。他指出：「我不准许其他任何的规则作为信心与实践的标準—只有圣经，唯独圣经。」
圣经都是神所默示的，於教训、督责、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事。（提后3:16-17）
卫斯理认为圣经的最大目的，乃是将那全然完备的楅音信息传达给信者，使「称义」与「成圣」的果效得以产生。相信圣经是神的默示，乃是因为圣经在他自己的得救与基督徒生命经验，証明了其完备性。
II. 教会的传统
卫斯理在圣经权威之后，处处维护教会的传统。重视传统赋予智慧去阐明圣经的真理，酝酿成为基督信仰要义，信条的精华。
他十分维护教会传统。他从来没有意图脱离英国教会，反而常为自己能身为传道人和会友并承袭教会传统的丰富属灵产业而感到自豪。
诚如圣经提摩太的成长环境，乃在优良的家庭传统下长大，传递给他的是信仰传承。培育他成为优秀的青年人，后被使徒保罗器重，还称他是属灵的儿子。
「想到你心里无伪之信，这信是先在你外祖母罗以和你母亲友尼基心里的，我深信也在你的心里。为此我提醒你，使你将神藉我按手所给你的恩赐再如火再挑旺起来。因为神赐给我们，不是胆怯的心，乃是刚强、仁爱、谨守的心。」（提后1:5-7）
掌握教会传统能指引我们回归到信仰生活的至高权威—圣经。教会传统反映出基督信仰的内涵与属灵的活力。在传统的亮光下，神的子民肯定自己的身份，找到自己的定位，勇往直前，代代相传。
III. 理性
卫斯理约翰所处的十八世纪时代正是启蒙运动，炽热高举理性为知识之本的时期。他的教育因此是受哲学与理性的薰陶。他非常看重理性，曾如此说过：「对我们而言，一个很基要的原则是：弃绝理性即是等于弃绝了信仰；信仰和理性是并行的，所有不合理的信仰，必是虚假的信仰。」
他的意思就是，理性能在圣灵的引导下，协助我们奠立真实信仰的根基；理性在信心与实践上均是信仰的权威。
换言之，理性需要圣经及经验的配合，才构成其权威性。卫斯理因此说：「让理智尽其所能，努力运用它。但同时要记得：理性本身不能产生信、望、爱；因此无法带来真正的德行与满足的喜乐。」
圣经说：当用各样的智慧，把基督的道理丰丰富富的存在心里，用诗章、颂词、灵歌，彼此教导，互相劝戒，心被恩感，歌颂神。（西3:16）
对卫斯理而言，信心本身就是一认知的过程，使人在理性上也明白并接受救恩。我们必须在全人发展上尽力，包括在灵性及理性上的均衡。
IV. 经验
卫斯理之四大支柱除了高举圣经，传统和理性三者，最后一个支柱就是经验。他将宗教经验列为第四支柱，这创新之举是独特的，是他的贡献。
经验能印証信仰的真实性，而神在预设恩典中已赐给我们的属灵感官有能力去听见、看见并感觉神的工作。从悔改、重生、得救、成圣等进阶中，都是个人经验的体悟。这个经验能给予救恩上的确据，是圣灵的恩典。
经验最重要的目的与功能是印証圣经的真理，使信徒能够在圣灵的指引下，按圣经与经验所引发的亮光去活出丰盛的生命。
神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓，都能刺入、剖开，连心中的思念和主意都能辨明。并且被造的没有一样在他面前不显然的；原来万物在那与我们有关系的主眼前，都是赤露敞开的。（来4:12-13）
信仰的认知过程是在一个人的经验性层面。经验因此帮助历代以来的信徒能更深体验信仰的真实，正确的诠释圣经真理，并能在教会传统中去阐明圣经的权威。
小结：
约翰卫斯理是一个讲究实践的布道者，他也是一位有学识方法的神学家。他是道地的「实践神学家」，因为他实在把神学和他说践的事工联系起来，并且看为重要，是相辅相成的。从他一生的事奉中，正全译了有好的事工实践就会启迪更成熟的神学。
「你们既然接受了主基督耶稣，就当遵祂而行，在他里面生根建造，信心坚固，正如你们所领的教训，感谢的心也更增长了。」（西2:6-7）
这是卫理教会的独特性，在现今的世代依然要将这信仰传承，按照圣经的教导在日常生活中循规蹈矩地遵行神的话，活出圣经圣洁分别为圣的见证。在圣经，传统，理性和经验上作个荣耀的教会献给主。
我们必须秉承这个丰富传统，在生活见证圣经的真理向这时代发出的信息和声音。
卫理公会社会信条
卫理公会对于我们今日所面临的各种复杂问题，主张以耶稣基督的生活和教训作为我们 的见解。耶稣基督教训我们爱邻居，要我们为他们及为自己谋求公平的待遇。我们认为 处在这个贫乏， 不公平和被剥削的社会中，如果闭口不言，便是否认基督。
我们相信，上帝是万族万民之父，耶稣基督是他的儿子，人人都是弟兄，也是上帝最宝贵的儿女。
我们相信，「地和其中所充满的，都属上帝。」我们的才能和所有物都是创造所赏赐的恩典，因此理当善于保管及使用，以尽上帝管家之责。
我们相信，上帝在基督里致力于拯救的必要性，是继续不断的。
我们相信，我们若以忏悔与顺服的态度。遵行上帝的圣旨，他在基督里的恩典，便足够拯救我们得以脱离个人与社会的罪恶。
我们相信，人在上帝面前的确具有无上的价值, 我们也应当如此看待别人. 一切制定和 实施的价值, 都应以其如何影响个人的程度是考验. 耶稣既为救人而死, 我们 就应当协助救人离开罪恶和脱离足以加害或推毁他们的一切权势.