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Why I Left the Methodist Church

By Earl E. Robertson

In my early childhood my father and mother ceased faithfulness to the Lord and, during this period, mother insisted I go to a nearby Methodist Church. She said it would help me be a better person in life. This influence only caused me to surrender to the teachings of this denomination. I was energetic in the work of this religious order, and tried to influence others. In these early impressive years parents should exercise much care for their children’s regimentation to bring them up in the nurture and admonition of the Lord (Eph 6:4).

1. The Human Origin of Methodism.

The Methodist Church developed in the movement led by John Wesley early in the eighteenth-century Evangelical Revival in England. Wesley was an Anglican priest and felt the Anglican Church lacked piety or “scriptural holiness.” What he started was called a Society at the beginning, but this culminated in the Methodist Church. Seeking holiness or a closer walk with God they used various “methods” to achieve their objective; in derision their enemies called them “Methodists.” These “methods” were employed in trial and error looking for the ones that worked to their advantage. These various local societies of humans used whatever they thought might lead to the degree of holiness to satisfy themselves.

The Methodist Church has never claimed to be the church founded by Jesus. Its early mission was to “spread religion.” Their historians say, “Coming late in the history of Christianity, it was able to profit by the experience of other Churches,” so, confessed to be too late to be the church established by Christ. (The Meaning of Methodism, 25). The same author says, “It cannot claim to be ‘the Church,’ because everybody knows that it did not come into existence as an organization until 1739” (Ibid., 127). Being human in origin it possessed the inherent right to change its doctrine at the will of its founder, and this became the reason for early defections by many of its most noble and able preachers.

It is true that Jesus founded his church on the first Pentecost following his resurrection from the dead, as promised by the prophets of God and affirmed to have been fulfilled by the apostles (Isa 2:1-4; Acts 2:1-47). This church is identified in scripture as the kingdom of God (Matt 16:18-19; Cot 1:13), and the body of Christ (Eph 1:22-23). This church of Christ and the Methodist Church are two different churches; one acting under the authority of the New Testament and the other under the authority of The Methodist Discipline. From this fundamental fact, the earliest problems I experienced were created: why create a church that is human in origin and function when Jesus already has one that he built and controls? In studying the Bible I began to see our church and our actions were outside the scripture. This is troubling to one who believes in doing only as the Bible teaches (Cot 3:17).

2. Human Doctrines vs. the Bible

I left the Methodist Church because it teaches justification is by “faith only” (Discipline, Article 9, p. 13), but the Bible says it is “not by faith only” (James 2:24). The Bible emphatically teaches justification is by faith, but not by faith only. God demands faith in pleasing him (Heb 11:6), but faith that does not act is not saving faith. Jesus said, “He who believes and is baptized will be saved” (Mark 16:16). Belief only is not what Jesus said. He requires both belief and baptism for salvation. The Methodist Church does not teach what Jesus taught for salvation. This fact was vividly impressed upon me in a sermon preached by J. Ermin Poer on the conversion of the eunuch in Acts 8. Carefully he showed how the eunuch, after having had Christ preached to him from Isaiah 53, came to believe that Jesus is the Christ, confessed that faith openly, and was baptized into Christ for the remission of his sins (Acts 8:34-39). I read along as Poer read aloud this account of a New Testament conversion, and I then was convinced of its accuracy; I was cut to the heart like those at Jerusalem on Pentecost (Acts 2:36-38). Just as the eunuch “went on his way rejoicing,” so did I following my scriptural baptism!

Furthermore, the Methodist Church grants choices in modes of baptism, but the Bible uses the term “burial” for baptism (Rom 6:4; Cot 2:12). Burial shows the action of the word baptize. The Bible simply calls it a burial. Pour and sprinlde do not meet the lexical and definitive demands in the word baptize. When the evangelist Philip baptized the eunuch the Bible says “both Philip and eunuch went down into the water, and he baptized him ... now when they came up out of the water” (Acts 8:38 NKJV). This action is as W. E. Vine states: “baptism, consisting of the processes of immersion submersion and emergence” (Expository Dictionary of New Testament Words, Vol. 1, p. 96). It is down into the water and a coming up out of the water; it is a new birth. Pour or sprinlde are mere substitutes for what God says, and when either one is used God is not obeyed at all.

The Methodist Church sprinkles babies and calls it baptism. Our Lord shows the one to be baptized is one that believes and repents of his sins (Mark 16:15-16; Acts 2:36-38). A baby can do neither. The Discipline taught up to 1910 that babies are “conceived and born in sin” and needed water sprinkled on them to enter the kingdom of God, but following this date the creed was changed, saying, the baby is “conceived and born in Christ,” and this statement is used in the stated ceremony of the sprinkling [baptism]. After all this The Discipline informs us that baptism is not essential for salvation, though Jesus and the apostles said it is (John 3:5; 1 Pet 3:21).

3. Changing Human Doctrines vs. Unchanging Divine Truth

Across the years The Discipline has changed often, but the Bible continues to say the same thing on every subject (Psa 119:89, 1 Pet 1:22-232. Instrumental music in worship disturbed me after I was challenged to give a biblical reason for using it. I soon was forced through my own studies to say I couldn’t find in the Bible authorization for it. At this time in my life I did not understand and appreciate the fact that what the church Jesus built does in worship it must have Bible authority for (John 4:24).

This is where the problem with instrumental music became my problem. The Bible says “singing and making melody in your heart to the Lord” (Eph 5:19). The action in the verbs singing and making melody have the human heart as their direct object; inspiration names the instrument on which the music is made — the human heart. “Music” is generic; “sing” is specific. The Lord was specific when he named the species of music — sing.” The Lord’s statement authorizes only what he named; the use of any other species of music is an addition and is without divine authority (1 Cor 4:6, Matt 7:21-24). Being satisfied with exactly what the Lord teaches on worship is the acceptable attitude one must have toward his authority (2 Tim 1:13). Being unable to find Bible authority for instrumental music in worship, though The Discipline teaches its acceptance, I was convinced to leave the Methodist Church.

I then wanted to go to heaven, and still do, above all other objectives. I am convinced that in order to make this transition I have to be honest with myself and with God; I must reverence him and his word (Luke 8:15; Isa 66:2). This honest conviction moved me to commitment; commitment to walk by faith that comes from God’s word (Rom 10:17) demanded my departure from the Methodist Church to fellowship in the body of Christ which is his church (Eph 1:22-23; Rom 16:16). "Why I Left the Methodist Church" Raymond A. Howard

Like many, or I might say most, I played church for a number of years. I only went because my friends did or it was the right things to do. After I married, my wife is probably the reason I went to begin with (I realized the man is the head of the house, but so many times the woman takes the lead in going to church). She had always gone to the Methodist church, so I went with her (sometimes), then our attendance got more regular and we began to learn of things going on in the Methodist church. The National Council of Churches was the topic of discussion at that time - some were for and some were against - I was against. A group had pulled away a few years back who called themselves "Southern Methodist", and one of these was located in Muscle Shoals. We visited this group and liked what we heard. There was more Bible preached there than we had heard in a while. It was only a short time until one of these churches was located in the Petersville area of Florence. We thought now we had at last found what we wanted, so we moved our "letter" to Trinity Southern Methodist Church. After making this move I was also baptized by immersion because I was not happy with the sprinkling I got in the United Methodist church.

Things were going just fine until I became a Steward and Trustee. The only reason I can figure that I was made a steward was that I was twenty-one years old, for I was not qualified in any other way! As I continued to study the Bible, I noticed that a man in "authority" must be tried (I Tim. 3:10), but every time we had a new man to come (novice or not) he was made a trustee and a steward. I wondered about this. Then I began to teach the adult class (although I hardly knew what book followed the other in the Bible), I began to think about some other things: (1) I thought my wife and I left the United Methodist because of a man-made organization, and now in the Southern Methodist we had a Conference and had to pay $5.00 per member per year to belong. I asked why - the answer I got was, "Where else could we get preachers?" I accepted this at the time. (2) Then, as I would talk to members of the church of Christ, they would get me to thinking. They would ask, "Do you take the Lord's Supper every first day of the week?" I would answer, "No, we do not". I asked why - and I was told that it might take some of the importance away from it by doing it so often. I wondered if we prayed every day - or without ceasing - would it cause prayer to become unimportant! (3) In my class I began to teach first and second Timothy, and I wondered where our elders were! I was told that after a man studied for a while and the conference thought he should be one, then he was made one, but the men who were made elders were the preachers. I did not see it that way. We began to try to decide who had the authority. Some said a democratic vote was the way. The preacher said this was true to a certain point, but that he would have the last say. My question, after studying first and second Timothy, was "Why were the elders to be preachers only?"

We had a problem so we had a meeting to settle it and had to call the president of the Conference in. I did not feel he had anything to do with our problem, and I wanted to get out of the conference. This was not popular, so I told them at the meeting that I was going to the church of Christ. A short while later I came to a full understanding of the plan of salvation and the church as it is revealed in the New Testament, and was baptized at the College View church of Christ. I feel if many would study and have an open mind, they would see what God's word has to say, and if they would ask themselves some questions in light of Bible teaching they would soon come to the truth as my wife and I did. Some questions that need to be asked are:

1. Where in the Bible are those in authority called stewards and trustees? 2. Where in the Bible does it say that only preachers can be elders? 3. Where do you find the Conference in the Bible? 4. Where do you find authority for not eating the Lord's Supper every first day of the week? 5. Where do you find instrumental music used in the New Testament worship? (If you say in the Old Testament, then why aren't we under the whole Law of the Old Covenant and still stone people?) 6. Where in the Bible do you find sprinkling for baptism? 7. Where in the Bible do you find infant baptism? 8. Where in the Bible do you find "formalism" (candles, etc. and robes)? 9. Can all sing and give praise to God when only the choir sings? 10. Where in the Bible do you find only the ordained preacher can baptize people? 11. Where in the Bible do you find authority to use things other than the gospel to teach people what to do to be saved and how to behave afterwards? 12. Where in the Bible do you find "church ball teams, picnics, the bus ministry, camping trips" and so many other things that so many are engaging in? (And I might add that even some of my brethren are not a wit behind the Methodists in practicing many of these things!)

COME OUT FROM AMONG THEM, FOR WHAT FELLOWSHIP HATH LIGHT WITH DARKNESS? "Why I Left the Methodist Church" Robert Jackson

I became a member of the Methodist church at Charlotte, Tennessee at the age of twelve. This was result of being brought up in a Methodist family. I was taught that one should believe in Christ and then join the church of his choice, and his choice, as a rule would be the one of his parents. June 5th, 1940, I obeyed the gospel of Christ, thus leaving the Methodist church. Since that time I have often been asked, "Why did you leave the Methodist church?" I will try to answer this question as briefly as possible in this article.

I DID NOT LEAVE BECAUSE:

First, I will state some of the reasons why I did not leave the Methodist church:

A. I was not made to leave. There was no pressure from within the Methodist church for me to leave.

B. I did not leave because of the people in the Methodist church. There were some of the finest moral living people in the Methodist church that you would ever want to meet.

C. I did not leave the Methodist church because it was not a popular church. The majority of people were Methodists in my hometown.

After my discharge from the Navy in 1946, I had again made my home in Charlotte, Tennessee. In 1947, Grover Stevens moved to Charlotte. I was attending many of the services of the church of Christ where he was preaching and became very angry at some of the remarks made by brother Stevens. During this same time, brother Leonard Tyler conducted several meetings in this area which I attended and at which I was made angry. I became so mad at some of their remarks that I began to study my Bible to try to justify myself as a Methodist and at the same time to find error in their teaching, which I would have been happy to expose. Finally, I saw that I was fighting a losing battle and I either had to obey the gospel or stay with the Methodist church. I must say that it was a very difficult battle, knowing that I would be leaving that which I had been taught from childhood up, knowing that my personal friends would turn their backs on me, and knowing the heartache that it would cause my mother to see her only child leave the family religion. I made up my mind to put God first and obey His will. ERROR EXPOSED...TRUTH TAUGHT

The results of my leaving the Methodist church was due to the fact that error was exposed and truth was taught in a plain manner of speech and yet with love. I am deeply grateful to such preachers.

A. NAME. The first impression that was made on my mind was that the Methodist church was wrong in name. Such a name could not be found in the Bible. I was called a Methodist, but yet no one in the Bible was ever called such. I was taught that they were called Christians (I Pet. 4:16; Acts 11:26). I immediately saw that I could not scripturally justify the use of the name Methodist.

B. WESLEY, THE FOUNDER, NOT CHRIST. It was made clear that John Wesley was the founder of the Methodist church and not Jesus Christ. If I wanted to be a member of the church that Jesus built, then I could not be a Methodist. Such preaching stirred up my spirit to the extent that I became dissatisfied with being a member of a church that John Wesley built.

C. FAITH ONLY -- SALVATION. I had always believed that one was saved by faith only. This is exactly what the Methodist church teaches about salvation. However, when I was told to read James 2:24, I was made to see in words that none could misunderstand that "faith only" was wrong. I began to read more and found out that Jesus required faith and baptism. (Mk. 16:16)

D. CHOICE OF BAPTISM. I had always been taught in the Methodist church that there are three ways to be baptized: 1. Sprinkling; 2. Pouring; and 3. Immersion. I was led to believe by Methodist preaching that it was up to the individual to select his own choice. To become a member I had selected sprinkling. The preaching that I heard exposed this error. I was told to read Col. 2:12 and then Eph. 4:5. Even with a mind as weak as mine, I could see that according to God's teaching there was but one baptism, but by Methodist teaching there were three. I believed God.

E. INSTRUMENTAL MUSIC. We had the instrument of music in the services of the Methodist church and were led to believe that it was only an aid in the worship. It was plainly proven to me that such was not an aid but an addition to the word of God. I then was reminded of John 4:24 that one must worship God in truth. I was told that my worship would be in vain if done by the doctrine of men. (Matt. 15:9) F. HOW TO RAISE MONEY. In the Methodist church we would have ice cream suppers, rummage sales, etc., to raise money for the church. The preaching that I heard by brother Stevens and others brought to my attention I Cor. 16:1-2. This was God's plan of having the church members raise its money, and the pie suppers, etc., were ways of men.

These are a few of the things that caused me to see the way of my error. Of course, since that time I have studied and found out many other errors within the Methodist church. I have never regretted leaving the Methodist church. I wish all would see their errors.

THANK GOD FOR CHRIST, HIS GOSPEL, HIS CHURCH. WHY I LEFT THE METHODIST CHURCH

Joe R. Price

The subject you have given me to speak on this evening is, due to its very nature, a subject which is very important to me -- "Why I Left The Methodist Church." This topic contains things which influenced my conversion, and I sincerely hope that the reasons I based my departure from the Methodist faith upon will be prayerfully considered by you, and used by you to help convert others who at this time are in the Methodist religion.

Of necessity, portions of the lesson this evening will be, in one sense, subjective. There could be many different reasons why one might leave the Methodist Church. But this evening we want to speak concerning some of the reasons why I left the Methodist Church. But, at the same time, let me warn you not to accept any of the things which are laid this evening, or base any decisions concerning your life merely on the fact that Joe Price says them. If my reasons and my conclusions are without the basis of inspired scriptures, they are worth nothing.

So, the plea this evening at the outset is to investigate for yourself. Examine Methodism with the Bible. Take out your Bible and consider and compare Methodism with the word of God. Make a personal study of these issues for yourself. Should you have friends who are in the Methodist Church, prepare yourself to speak with them and teach them these truths, by investigating these things, instead of just saying, "Joe Price said it, so I’ll accept it, because I like his preaching, etc." Dig it out for yourself. Make it your own. Investigate it, for only then will you be able to act out of conviction in teaching others, and those you are teaching can then have a similar conviction impressed upon them, that they too may be able to act out of conviction. In Acts 17:11, we find this occurring and being commended, when we read, "Now these (Bereans) were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so." This verse has reference to those who were not Christians having "all readiness of mind." They were willing to investigate and examine the scriptures. They did not take the apostle Paul and Silas’ word for it, but instead they searched it out for themselves to see if the things they were saying were so. And that is our plea as we introduce our lesson this evening.

I have no ax to grind with the Methodist Church. As I said a moment ago, I grew up in the Methodist Church. I was a member of the Methodist Church until I was sixteen years old. People who are very dear to me are in the Methodist Church. Many whom I dearly love (family and friends) are members of the Methodist Church. My only concern this evening is to arrive at the truth concerning Methodism. To see the validity of the Methodist Church in the sight of God. And so, with this setting of the stage of the emphasis of our study this evening, allow me to lead us through a study of some of the reasons why I left the Methodist Church.

To begin this study, we would like to study the origin of the Methodist Church. We want to consider some people, places, dates and reasons behind the formation and origin of Methodism.

The Methodist Church had its origin in the Church of England. There were two men in the early 1700’s going to school in England at Oxford University -- John and Charles Wesley. We normally associate John Wesley with the beginning of Methodism, and rightly so, for he was the voice of the principles and philosophies which formed the basis for the Methodist Church. John and Charles Wesley were brothers going to Oxford University in England in 1729. In that year they formed a society called the "Holy Club." This "Holy Club" was comprised of members of the Church of England who had become dissatisfied with what they thought was a sterile formalism pervading the Church of England. So, this society formed in an effort to counteract this sterilism and formalism which they saw pervading the Church of England. Right away their opponents began calling them Methodists out of derision. History tells us the use of this word began in derision because of the methodical lifestyle these people in this society chose for themselves. For example, they chose a lifestyle which stressed personal habits such as Bible study, prayer, acts of charity, piety and service. These different areas of lifestyle were practiced very methodically by these people, hence, they were called "Methodists."

It is important for us to understand that they were not recognized as a Church at this point. In fact, in the Book of Discipline of the United Methodist Church, of which I have a copy before me this evening, we are told on page 8 that Wesley did not plan to found a new Church! (We will be, throughout our study tonight, quoting from the 1980 edition of the Methodist Book of Discipline.) Let it be understood that the Methodist Church did not begin in 1729, but rather, that was when Wesley decided things were not right in the Church of England, and he began to attempt (along with his associates) to help change these things, thus forming the "Holy Club."

At another time and place, John Wesley himself said, "Would to God that all party names, and unscriptural phrases and forms which have divided the Christian world, were forgot," and "that the very name (Methodist, jrp) might never be mentioned more, but be buried in eternal oblivion." (Universal Knowledge, Vol. 9, p. 540) Wesley himself said he wished that name would go into oblivion... that it be obliterated from the face of the earth! And so, Wesley had no intention of forming a Church! It is interesting to note that John Wesley never left the Church of England. And yet, he is credited with originating the Methodist Church, mainly because of his widespread influence in the particular doctrines which the Holy Club began to set forth.

Although Wesley did not actually leave the Church of England, neither did he personally intend to form a new church, yet in 1744 he organized the first annual conference of "his" preachers (i.e., those preachers who were in agreement with his teachings). Then, in 1784 in Baltimore, Maryland, the Methodist Episcopal Church was formed under the direction of Dr. Thomas Coke, who Wesley (as a priest of the Church of England) had ordained to be a superintendent "to preside over the flock of Christ" in America. (you see, Wesley’s followers were having problems in America, because they could not get the Church of England to sanction what they wanted to do in America. So, Wesley took it upon himself to say ‘Thomas Coke, you superintend the flock in America, you preside over them.’ So he did by organizing the Methodist Episcopal Church in 1784 in Baltimore, Maryland!)

Wesley died in 1791, after which time the Methodist Church began to formalize, and eventually become that which we know today. The Methodist Church has had divisions and reconciliations throughout its history from 1784 to the present). Currently, the most widespread body of Methodists is the United Methodist Church, which is the second largest Protestant denomination in the United States, with 18 million Methodists worldwide. These figures have been taken out of Encyclopedias which are a number of years old, so the current statistics will be slightly different.) We are talking about millions and millions of souls who are one day going to face their Lord and give an account of their association with this organization called the Methodist Church: Until I was about 15 or 16 years old, I really had not given much thought to the origin of the Methodist Church. I assumed it was perfectly all right for a church to be started by a man because he decided that certain things were not right, which caused him to teach others until eventually a new church was formed. I did not see anything wrong with that. Then I started turning to the Bible and reading some of its passages. There I began comparing the origin of the New Testament church with the origin of the Methodist Church. For example, consider Matthew 16:15-18, where Jesus said

"But who say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it."

In this passage, I learned that Jesus said He would build His church! And yet, the Methodist Church was built after the designs, order, philosophies and doctrines of John Wesley! He and his associates built their own brand of church (perhaps unintentionally, but true nonetheless)! Jesus said "I will build my church."

Then, in Isaiah 2:2-3, a very interesting prophecy was brought to my attention -- one which continues to build my faith. In this passage we read,

"And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the Cod of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem."

In other study, I found the church is called the "house of God" (1 Timothy 3:15). So, here is an Old Testament prophecy saying that God’s house would be established, and people would go to it to learn, and the law (the word of Jehovah) was going to go forth from Jerusalem. In Luke 24:45-47, we find a looking forward to the fulfillment of this prophecy (which occurred shortly thereafter). It reads,

"Then opened he their mind, that they might understand the scriptures (the Old Testament scriptures, jrp); and he said unto them. Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all nations, beginning from Jerusalem."

Jesus said the gospel (the good news of salvation) was going to be preached from Jerusalem. In Acts 2:41-42, Peter and the other apostles preached on that day of Pentecost the good news that the Christ was not kept in the grave, but was raised by the power of Cod and at the right hand of God. So, "they then that received his word (the gospel that was preached, jrp) were baptized: and there were added unto them in that day about three thousand souls." The New Testament says that in approximately 30 AD, the church that Jesus said He would build was built.

These fact. greatly disturbed me. I looked at the facts I had been taught about the Methodist Church, and looked at what the Bible said about the origin of the church Jesus was going to build, and I was perplexed! How could the Methodist Church be Christ’s church, and yet not be built until 1700 years after the church in the New Testament was built?! Do you have an answer? Is the Methodist Church the church of the Bible? We believe it is not because its origin is 1700 years too late! Jesus said the prophecy was fulfilled in His day (in those "latter days" in which the apostles spoke -- Acts 2). And so, the origin of the Methodist Church was a reason which caused me to take notice of it as being something other than the church spoken of in the New Testament.

Let us secondly consider the Methodist Church’s ecumenical view of the church and believers. I was taught that the Methodist Church is one of many branches which compose the church. That each different church (whether it be the Methodist Church, the Baptist Church, Presbyterian Church, etc.) were all branches of the Vine (Christ), and thus were each, one branch of the church. In fact, the Book of Discipline says on page 20:

"The United Methodist Church is a part of the Church Universal, which is one Body in Christ."

There it says the Methodist Church is a part of the Body of Christ. It is a part of the Universal Church. It is just a branch, just a member of the Universal Church.

Well, that had always sounded pretty good, and it went a long way in trying to explain (at least in my mind), the reason for the many different churches that are found in the world. But the Bible, in John 15:4-5 does not teach us that any particular church, such as the Methodist Church, is a branch of the Vine, composing the whole (the Body of Christ). This passage says:

"Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing." (emp. mine, jrp)

Jesus was not talking to churches in this context. Jesus was talking to disciples. He was talking to followers of him and his teachings, and He said, "I am the vine, ye are the branches. He (the individual, jrp) that abideth in me and I in Him" will bear much fruit. That is what will happen when you abide in Him, but it is the individual, the disciple, the Christian bearing fruit, not a church! He is talking to individuals, He is talking to people in that passage, He is not talking to churches.

Now, that view of the Methodist Church just did not hold water, it just was not sufficient, when I saw that passage. But, that is not the only thing in reference to an ecumenical view of the church which disturbed me when I started thinking about these things, because in the Bible we find two uses of the word "church." We find the "Universal church" (the body of all the saved) in Matthew 16:18, where Christ said, "I will build my church," those "called out ones," the saved individuals. In 1 Corinthians 1:2, the Bible talks about "the church of God which is at Corinth." So, it also uses it in a local sense. These two usages of "church" are all I can find in the Bible. But, the Methodist Church uses the term "church" in three ways.

It uses the universal application (and agrees with it). It also uses the local application of "church," and recognizes it is in the Bible. But, the Methodist Church (as well as any denomination we might speak of) uses the word "church" in a third way, and that third way is not found in the Bible. That third usage of "church" is less than the universal church, but it is more than the local church. Think about that. The Methodist Church is a body of believers which is a part of the whole. We have the "Methodist Church:" It is not the Universal church (It is not used in that sense. They will not use the term "Methodist Church" and say, ‘That is all of the saved.’ Not at all.); Neither is it used in a local sense (because all Methodists are not located in one location). So, a third use of "church" is found in the Methodist Church, which specifies that particular group which lives by Methodist doctrine. Let us emphasize this. In the Book of Discipline, page 112, we are told: "The United Methodist Church, a fellowship of believers, is a part of the Church Universal." Unquestionably then, Methodism says the Methodist Church is a part of the Universal (not the whole -- it is less than that), but at the same time it is more than the local church, a concept which is not to be found in the Bible. Now, here is the dilemma -- A usage of a very important word in the Bible which I could not find when I turned to the Bible to understand its usage.

In this same general area of discussion, I want us to also think about the Methodist Church’s ecumenical view of the unity of believers. The Methodist Book of Discipline tells us that

"As a part of the Church Universal, the United Methodist Church believes that the Lord of the Church is calling Christians everywhere to strive toward unity; and therefore it will seek, and work for, unity at all levels of church life: through world relationships with other Methodist churches and united churches related to the Methodist Church...and through plans of union with churches of Methodist or other denominational traditions." (p. 21)

The Methodist Church is a leader in worldwide ecumenical movements. It is leading the charge to become ecumenical among the various denominations.

Now, there is certainly nothing wrong with the unity of believers. We advocate that and believe that. But the problem with the Methodist view of unity (as I began to understand) is that, in reality, the Methodist Church is simply saying that we should agree to disagree! In the above quotation, a word seemed to jump out at me -- the word "union." They will work toward "plans of union with churches," not unity of believers but "union of churches" of differing denominations.

Now, the Bible does not talk about the "union" of believers, but it does talk about the "unity" of believers. In John 17:20-21, Jesus prayed to the Father saying,

"Neither for these (the apostles, jrp) only do I pray, but for them also that believe on me through their word; that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send me."

Jesus said He was praying that believers would be one, just like He and the Father are one. And how can believers by one? Jesus said we can be one through the word preached by His apostles. By believing the word of the apostles we can be one. Now, that really gave me problems, because I knew the Father and the Son were not just in union (having disagreements, but deciding to put aside those disagreements and just emphasize whet they agreed on)! I knew that the Father and the Son are in total agreement. In another place Jesus said, "I and the Father are one" (John 10:30). They had no disagreements which had to be laid aside. And Jesus prayed that believers would be united in exactly the same way.

In 1 Corinthians 1:10 the apostle said,

"Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment." This is a very clear command that I found in the Bible which told me that God does not simply want us to agree to disagree! No, God wants us to be "one," to be "united" -- not simply to have "union." There is "one body" (Ephesians 4:4), not hundreds of bodies! There is one body. and the body is not divided! The body of Christ is His church (Ephesians 1:22-23).

So, the problem I saw was how could the Methodist Church be the Lord’s church and yet recognize religious division? How could it be the Lord’s body, and say religious division will be recognized and tolerated?! I was unable to coincide that with the scriptures. That makes God indecisive, inconsistent and vacillating, and it relegates His body (the church) to an inferior, compromising position! That is not the church we read about in the New Testament. And so, the Methodist view of the church and ecumenism greatly disturbed me and in fact were reasons for my departure from the Methodist Church.

Thirdly, let me suggest to you that certain areas of the worship and the work of the Methodist Church also contains reasons why I left the Methodist Church. In John 4:23-24, Jesus talks about worship that God will approve of and receive as acceptable:

"But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers. God is a Spirit: and they that worship him must worship in spirit and truth."

Jesus makes it very clear that only a certain type of worship is going to be acceptable before God. He is seeking, desiring and will accept those who worship in spirit and in truth. The emphasis I found when first considering these things was that area of "truth." Was the worship of the Methodist Church true? Was it according to truth? Was its worship "in truth?"

One area which, I suppose, gave perhaps as much as any area, a problem and dilemma to me was the use of instrumental music in worship to God. This was true because I had grown up using instrumental music to worship God. No one will deny that the Methodist Church uses instrumental music to worship God. I grew up doing so. I grew up playing those instruments on occasion. Even though, as an interesting note, John Wesley himself on one occasion said:

"I have no objection to instruments of music in our chapels, provided they are neither heard nor seen." (Cited by Adam Clarke, Clarke’s Commentary, Vol. 4, p. 684)

This is an indication that the Methodist Church has drifted away from the things Wesley taught. The point is, I did those things! I believed those things! I practiced them! Then, I began attending a church of Christ. I began listening to the preacher preach from the word of God. I heard the congregation sing without the use of instrumental music. I inquired, I investigated, and I heard lessons concerning this matter. And I found some contradictions which I would like for you to consider with me.

For example, the Bible tells us that when New Testament Christians are commanded to worship God with music, they were, without exception, told to sing -- to use vocal music. Nowhere was I able to find Christians playing and singing! But, always I found them being commanded to sing, and practicing only singing! Note Ephesians 5:19, which says, "Speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord." He says we are to be "singing and making melody" with the heart. That is the instruction given to one who is "filled with the Spirit of God" (v. 18). Then, in Colossians 3:16 I read: "Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God."

That is a glaring contradiction which stood out before me! Every time I saw New Testament Christians (members of the New Testament church) worshipping, they were singing! But not one time were they singing and playing! It is an addition to the word of God, pure and simple. God says in Revelation 22:18 that adding to the word of God is forbidden before Him. Man does not have that right! And yet, that was exactly what I had been doing in my practice and belief. Nowhere in the New Testament do we find Christians playing and singing praises. It would be as if, when God commanded Noah to build the ark with gopher wood, for Noah to take it upon himself to use pine and gopher wood! Can you imagine that? Can you imagine Noah saying, "God, I know you said gopher wood (and I will use gopher wood), but there are certain parts of this ark which really need pine!" That is not what he did. He responded to God the way God said to respond and to obey. So, my dilemma was, who was I going to obey? Was I going to obey the Methodist Church, which played and sang, or was I going to obey Christ? I heard lessons that told me of a voice which spoke out of a cloud on one occasion and said, "This is my beloved Son, hear ye him." (Matthew 17:5) What was I going to do? That was the dilemma I faced.

Another area of worship which disturbed me was the Lord’s Supper. In the Methodist Church I grew up seeing and eventually participating in partaking of the Lord’s Supper once a month. And so, the frequency of the Lord’s Supper began to concern me because, when I attended the church of Christ, I noticed they partook of the Lord’s Supper every Sunday. It is interesting to note that on this topic also, John Wesley did not teach a monthly observance of the Lord’s Supper. In his Letters to America, 1784, he said, "I also advise the elders to administer the supper of the Lord on every Lord’s Day." That was his advice in 1784 -- a weekly observance of the Lord’s Supper on the Lord’s Day. Indeed, when I turned to the Bible and heard lessons concerning the Lord’s Supper and its frequency, I was directed to Acts 20:7 where I read: "And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them,...." So I saw the New Testament Christians had as one of their purposes of meeting on the first day of the week that of breaking bread (partaking of the Lord’s Supper), unquestionably a reference to Communion. I thought with myself "Yes, but it does not say which first day of the week, and even done Once a month, it is still done on the first day of the week." But then, a point was made to me which stuck with me. In Exodus 20:8, the children of Israel were given a similar command. There, they were told, "Remember the Sabbath day, to keep it holy." But God did not say which Sabbath day, He simply said, "Remember the Sabbath day...." Well, how often did a Sabbath come along? Obviously, there is one Sabbath day every week. And just that often, Israel was to remember and keep holy the Sabbath day! Now, in the New Testament the law has changed, but the principle is the same. In observing God’s command concerning partaking of the Lord’s Supper, we find disciples gathering on the first day of the week. A first day of the week comes along every week! However, I was told by Methodists that if the Lord’s Supper was taken every week it would lose its significance. It would soon become common and of no importance or meaning. That was the response I received in considering this matter. But, in 1 Corinthians 11:23-26, the Bible tells us the purpose of the Lord’s Supper:

"For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, This is my body, which is for you; this do in remembrance of me. In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come." The Methodist response to me was that it would lose its significance if practiced every week, but the Bible says it continues to maintain its significance every week, because every week we are to be keeping in remembrance the death of Jesus Christ, as well as proclaiming that death until He comes again. So, far from taking away its significance, week by week upon the first day of the week adds to the significance and brings to the Christian’s remembrance the sacrifice that was made for him. In all honesty and humility, I must conclude that it is the weak-minded individual who would see a loss of significance in a weekly observance, rather than see in it a weekly reminder of Christ’s death, and welcome such an opportunity.

The elements of the Lord’s Supper was not so much something that concerned me at the time of my conversion, but it is something which has caused concern in recent days. I have recently learned that, although I grew up in the Methodist Church using and partaking of unleavened bread and fruit of the vine (exactly as is stated in the Bible by way of example and command in Matthew 26:26-29), now, at least some Methodist Churches are using leavened loaves of bread in the Lord’s Supper. And not only that, but that leavened bread is being dipped in the fruit of the vine in order to "speed things up" -- to save time and make it more convenient to get the Supper around to everyone in that particular congregation! That is not what we find in the Bible. We find the bread being unleavened, and it being partaken separately from the partaking of the fruit of the vine. Not at the same time, and certainly not leavened bread!

So, within the worship of the Methodist Church (singing and playing and the Lord’s Supper) were two very important areas which concerned me and led to my departure from the Methodist Church.

Now, the work of the Methodist Church that I was most familiar with its social functions. Right from the start (as was suggested briefly in introduction) the Methodist Church stressed involvement in social reform activities. In fact, in the Methodist Book of Discipline, pp. 103-104, a "Social Creed" is found, following which we find this comment:

"It is recommended that this statement of Social Principles...be emphasized regularly in every congregation. It is further recommended that our Social Creed be frequently used in Sunday worship."

The Methodist Church is greatly associated with social reform and activities. It owns and operates hospitals, homes for the aged, orphanages and other similar organizations. I knew about Methodist hospitals, schools, colleges, etc. while I was still a child. It was and is involved in social endeavors. And yet, I was directed to the Bible, because I was told it is the word of God, and that the New Testament church is found in it, and that its work is found in it. Consequently, when I turned to the word of God and considered what it had to say about the work of the church, I found out that the New Testament church did not involve itself in social reform and activity. It was not the purpose and function of that church to get involved with all the poor and needy of the world! In Acts 11:29, we find there was a famine one time during the first century, and when that famine occurred, the disciples in the church in Antioch decided they were going to do something. They did not decide they were going to provide for all the poor and hungry in Judea, but rather, they "determined to send relief unto the brethren that dwelt in Judea." Every time the benevolent work of the New Testament church is discussed in the New Testament, it was responsible for "needy saints." And I began to understand that the Lord’s church was not set up to be a social organization. That is not what it is! The Lord’s church is a spiritual organization, a spiritual group, a body of believers who have been called out of sin. Its main function is not directed toward social functions. And yet, the Methodist Church offers a whole spectrum of social activities for its members. There is something for the youth (the MYF - Methodist Youth Fellowship), there is something for the women (the United Methodist Women’s Organization), and for the men (the United Methodist Men’s Organization). Fellowship halls are provided in which to entertain and hold social activities by the Church. But, I found from the Bible that this is not the work of the New Testament church. The church has no business in socializing -- that is not its function as found in the Bible. In fact, in 1 Corinthians 11:34, the apostle said, "If any man is hungry, let him eat at home; that your coming together be not unto judgment." I had to learn this, and when I did, I had to leave the Methodist Church.

Another area which caused me to leave the Methodist Church was organization. I found its organization to be different from the organization we can read about in the Bible. The Methodist Church has an organizational superstructure or hierarchy which is truly astounding. I know I did not comprehend its hierarchy while I was in the Methodist Church, and I still do not fully understand it because it is so complex and diversified. The Methodist Church is basically organized and managed through what are called "conferences." There is the General Conference, which is its highest legislative body. There is a Jurisdictional Conference, made up of bishops, district superintendents, ministers and lay-persons, which is its highest interpreter of Church law. Under these, there are the following: The Central Conference, Provisional Central Conference, Provisional Annual Conference, Missionary Conference, Mission, Annual Conference, District Conference, Local Congregation, Committees. This structure is nowhere to be found in the Bible! But also, consider the offices and functions within the Methodist Church. There are Bishops (six of these bishops are over each jurisdiction of 500,000 members or less), District Superintendents they oversee pastors and churches within a particular district), Ordained Ministers (termed the "pastor" over a local church, who are set in place to perform weddings, pass the "sacrament" and perform other duties), Diaconal Ministers (special servants of the church) and the Lay-person (member of a local church). Briefly, these are the offices, officers and functions found in the Methodist Church. A related issue which greatly disturbed me (and still does) is the use of women as ministers, superintendents and bishops in the Methodist Church. In 1 Timothy 2:11-12, God taught something about the place and function of women within the church, when He said,

"Let a woman learn in quietness with all subjection. But I permit not a woman to teach, not to have dominion over a man, but to be in quietness."

God said He was not permitting a woman to have dominion over a man! Then in 1 Timothy 3:1 he said,

"Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work."

Yet, the Methodist Book of Discipline says,

"Both men and women are included in all provisions of the Discipline which refer to the ministry." (p. 192)

In this Discipline, when a section is applied to "the ministry," it equally applies to men and women. But the Bible says "men," not "men and women." And yet, a number of the "ordained ministers" within the Methodist Church are women! This is not what we find in the Bible. The organization of the church we find in the Bible is not complex, it does not have all the hierarchy and superstructure found in the Methodist Church -- it is very simple. In Ephesians 1:22, we find that Christ is the head of the church. In the "universal" church (body of all Christians regardless of time and/or place), Christ is the head of this body of believers. But, in the universal church, there is no earthly organization. Christ is the head, and it is composed of the body, the members. The universal church has no organization in the Bible through which to function. But, the local congregation is organized. It has Christ as its head (He is the one with all authority). There are elders (Acts 14:23), who are also called bishops (Acts 20:28). Philippians 1:1 speaks of the bishops, the deacons and the saints. In that one verse we find all the organization of the New Testament church. So simple in contrast to the multitude of conferences of the Methodist Church (which are not even in the Bible!). I had a dilemma here. How could the Methodist Church be the Lord’s church and yet not be organized like the church which is found in the New Testament?! One has to admit the Methodist Church is not organized like the New Testament church.

There were some doctrinal reasons (namely, doctrines concerning salvation) which caused my departure from the Methodist Church. One of them was the doctrine of salvation by faith only. The Methodist Book of Discipline, page 57, says,

"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."

Certainly we deny, along with the Methodists, that one can earn (merit) his salvation. Ephesians 2:8-9 says,

"For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory."

But you see, if one rejects salvation by faith only, that does not necessarily mean that he accepts salvation through meritorious works! There is another option! The Bible says in James 2:24, "Ye see that by works a man is justified (pronounced not guilty, jrp), and not only by faith." The Bible says "not only by faith," but also by works (or, obedience, which is motivated by faith). Thus, the only logical conclusion I could arrive at was that the Methodist doctrine on saving faith contradicts Bible doctrine on saving faith. They are simply not the same. The Bible says we must believe, we must have faith, and it must be an active faith. We must have works of faith -- not faith only.

Another area which greatly concerned me that we must bring out is baptism. The Methodist Church taught (and teaches) some very different things about baptism from what I read (and read of) in the Bible. Concerning the subjects of baptism, the Methodist Church teaches that infants may be baptized. In the 1894 Methodist Book of Discipline we are told they had to be baptized in order to remove original sin, but in the 1980 edition of that same book, we are told they are not to be baptized in order to remove original sin! The reason has been changed! Now, the infant is to be baptized in order to "present the child to the Lord" and to make the child a "preparatory member" of the Methodist Church. We are told that ".... because Jesus explicitly included the children in his kingdom, the pastor of each charge shall earnestly exhort all Christian parents or guardians to present their children to the Lord in Baptism at an early age.’" (The Book of Discipline, p. 116).

In another place we find this: "All baptized children under the care of a United Methodist Church shall be retained as a preparatory member in the Church." (Ibid., p. 117).

Friends, the Bible says nothing about "preparatory members!" The Bible says nothing about infants being baptized! The Bible does say to be baptized scripturally, one must have the capacity to believe (Mark 16:16 - "He that believeth and is baptized shall be saved,...."). So, infant baptism is simply not found in the Bible.

But, the modes of baptism was another disturbing area of concern to me, because the Methodist Church taught that I could be "sprinkled," "poured" or immersed, and any of these three would constitute baptism. In fact, when I was about 10 years old I was "sprinkled" in the Methodist Church. However, the Bible says that baptism is a burial. Colossians 2:12 says, "having been buried with him (Christ, jrp) in baptism...." In Acts 8:38-39 we read that both Philip and the eunuch got out of the chariot, they both went down into the water, Philip baptized him, and they both came up out of the water. Now I just could not figure out why Philip would be so foolish as to get his clothes wet if all he had to do to baptize the Ethiopian was to sprinkle or pour some water on him! That would have been foolish, would it not?! You see, there was a purpose for going into that water, because only then could Philip "bury" the eunuch in the water! In fact, the Greek word "baptizo" (from which "baptize" is transliterated), is defined to mean "immerse, submerge!" This conflicted with what I had been taught in the Methodist Church.

The purpose of baptism as taught in the Bible was also at conflict with what I had learned and practiced in the Methodist Church. My baptism ("sprinkling") at the age of 10 was to put me into the Methodist Church. The Methodist Book of Discipline says that baptism is simply "a sign of regeneration or the new birth." (p. 59). It is defined as a sign that one has already experienced the new birth. Friends, the Bible does not say that baptism is a sign of the new birth, it is an element of the new birth! In John 3:3-5 Jesus said,

".. verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? Can he enter a second time into his mother’s womb, and be born? Jesus answered, verily, verily, I say unto thee, except one be born of water and the Spirit, he cannot enter into the kingdom of God."

One must be born anew -- born of water and the Spirit. Jesus said water is an element of the new birth! Water is not a sign that the birth has happened, it is an element of that birth! The Bible says that baptism is necessary for salvation. "He that believeth and is baptized shall be saved" (Mark 16:16). "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins..." (Acts 2:38). Saul was told to "arise, and be baptized, and wash away thy sins, calling on his name" (Acts 22:16). These passages struck me right between the eyes! I had to admit to myself and face the reality that the "baptism" I had experienced in the Methodist Church was not Bible baptism! I had not been scriptually baptized (because I had not been immersed). Nor had I been baptized for the proper purpose (to remove my sins).

In summary, all of these conflicting areas with truth which led to my departure from the Methodist Church came down to a matter of Bible authority. I learned that men cannot add to, take from nor change God’s word. This is interesting because on page 56 of the Methodist Book of Discipline we are told, "The Holy Scripture containeth 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 be thought requisite or necessary to salvation."

Their own Discipline says if it cannot be proved from the Bible, do not force it on somebody else as necessary in order to be saved. Yet, that is exactly what is done with Methodist doctrine (for example, their doctrine of "faith only.") The Bible says we are justified by works (of faith or obedience) and not only by faith (James 2:24). The Book of Discipline says faith only" is a wholesome doctrine and full of comfort (page 57). The Methodist Discipline changes the word of God in this matter! The apostle said, "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God" (2 John 9). I had to face the fact that while I was in the Methodist Church, I did not have God, because I had accepted changes which had been made in the teaching of Christ! I realized the Methodist Church had God’s anathema placed upon it. Galatians 1:8-9 says

"But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema. As we have said before, so say I now again, If any man preacheth unto you any gospel other than that which ye received, let him be anathema."

We must do all things by the authority of Jesus Christ in order to receive God’s blessings. "And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus..." (Colossians 3:17). Here we have conclusive authority described to us and commanded of us.

The origin of the church? God’s authority (the gospel) says 30 AD The church and unity of believers? The Bible says universal and local. Not an in-between designation. The Bible says "unity," not "union." The worship and work of the church? The Bible says "in spirit and in truth." The organization of the church? The Bible says God’s organization with Christ as the head, under whom are elders, deacons and saints. Salvation in God’s way, not man’s way. In Matthew 15:7-9, Jesus said,

"Ye hypocrites, well did Isaiah prophesy of you, saying, ‘This people honoreth me with their lips; But their heart is far from me. But in vain do they worship me. Teaching as their doctrines the precepts of men.’"

After examining the evidence available to me, I had to face the fact that the Methodist Church was practicing the doctrines of men, and therefore, according to this verse, was offering vain worship to God -- that I, as a member of that religious body, was offering vain worship to God. I had to change in the way the Bible told me to change -- to believe that Jesus is the Christ, the Son of God; to repent of my sins; to confess that Jesus is Christ; and to be baptized into Christ for the remission of sin. Then, to live a faithful Christian life just like the Bible said I needed to do.

I request that you, in a similar manner, examine the evidence with an open heart and with an open Bible to see, as did the Bereans of old, "Whether these things (are) so!" CONTENDING FOR THE FAITH

(A Study of the Churches of Men)

From Bibleanswer.com

Mt. Baker church of Christ,

Bellingham, Washington

LESSON SIX: THE METHODIST CHURCH

INTRODUCTION Methodism has approximately 13 million adherents in North America, with a worldwide following of more than 18 million. Methodism celebrated its bicentennial as an organized church in 1984. While there are currently 23 separate Methodist bodies in the United States, The United Methodist Church is numerically the strongest. (Handbook of Denominations in the United States, 8th ed., Mead, p. 159, 164)

In 1996, the United Methodist Church in the United States reported a lay and ministerial membership of 8,497,274, with an additional 1,366,632 preparatory members. That same year there were 36,771 local churches in the United States.

ORIGIN AND HISTORY

I. BEGINNINGS. A. John Wesley (1703-1791). John Wesley’s place in the development of Protestantism has been the subject of debate. According to John H. Leith, Wesley "stands between Classic Protestantism and the Liberal Protestantism of the nineteenth century. Wesley’s emphasis upon Christian experience, upon holiness, upon ‘an optimism of grace’ gives a distinct character to his theology." (Creeds of the Churches, 3rd ed., Leith, p. 353)

John Wesley was the son of a clergyman in the Church of England, and was educated at Oxford University (John also became a clergyman). With his younger brother Charles (1707-1788), and fellow student George Whitefield, he started a movement at Oxford to protest and work against what was seen as a sterile formalism within the Church of England. This group, the "Holy Club," was started in 1729, and was dubbed by critics Bible Bigots and Bible Moths. Also, out of derision, these proponents of a lifestyle which stressed personal habits such as Bible study, prayer, acts of charity, piety and service, were called Methodists (due to this methodical lifestyle).

As a missionary in the Church of England, John Wesley came to Georgia in 1736 and for the next two years, labored as a missionary to the Indians. Unhappy and somewhat discouraged, he returned to England. Upon his return, the most important event of his life occurred, which gave spark to the rise of Methodism. This turning point in his life came when he attended a prayer meeting in Aldergate Street, London, on May 24, 1738. Upon hearing the preacher read Martin Luther’s preface to the epistle of Romans, John later 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." (Quoted in Encyclopedia Americana, p. 793) His brother Charles had had a similar experience on May 21, 1738 (just three days earlier). John was 34 years old at this time, having already been a clergyman in the Church of England for 12 years. His "experience of conversion" gave him the impetus to devote his life to promoting what he termed "practical divinity."

John Wesley did not plan to found a new church. He was interested in reforming the Anglican Church (Church of England). When met by resistance, he formed "societies" (within the Anglican Church) designed to promote the new found emphasis upon repentance, regeneration, justification, holiness and sanctification to which John, Charles, George Whitefield and others were committed. B. Organizational Development. By 1744, the organizational elements of Methodism were appearing. Such things as a circuit system and an itinerant ministry, class meetings, class leaders and lay preachers were being used. In 1744, the first annual conference of "Methodists" was held. By 1767, 26,000 Methodists (still members of the Church of England) were found in England, Ireland, Scotland and Wales.

In 1739, John Wesley drew up a set of General Rules, still printed in the Methodist Discipline, as "an ideal delineation of Bible rules and conduct." (Handbook of Denominations, p. 160) From 1746-1760, he issued four volumes of forty-four Sermons on Several Occasions, in which he set forth basic teachings on all the main themes of Christian doctrine. In 1754, he published a volume of Explanatory Notes Upon The New Testament as "a guide for Methodist biblical exegesis and doctrinal interpretation." (The Book of Discipline Of The United Methodist Church, 1980 ed., p. 41-42) (We will henceforth refer to this book simply as Discipline. Please note we will be referring to the 1980 edition. - jrp)

All of this, and many other things, caused a great deal of friction between Anglican Church officials and the Methodists. Relationships were strained, but bearable, until 1784. C. Methodism In America. Methodism was especially adapted to American life. Itinerant preachers serving among the frontiersmen made Methodism a major religious force by the late 1700’s. In 1776, at the start of the Revolutionary War, there were only about 7,000 Methodists in America, but by its end, the membership had grown to nearly 15,000, with nearly 80 preachers.

Prominent in American Methodism were such men as Philip Embury, Robert Strawbridge, Richard Boardman, Joseph Pilmoor, Francis Asbury (who became the architect of American Methodism), and Thomas Coke. Most of these men were sent to America by John Wesley to organize and promote Methodism. In fact, because the Anglican Church would not, Wesley himself ordained Coke as superintendent, to "preside over the flock of Christ" in America. In turn, Coke ordained Asbury as a second superintendent.

At the Christmas Conference, December 24, 1784, at Baltimore, Maryland, the Methodist Episcopal Church was organized, with Coke and Asbury elected as superintendents (later called bishops). D. Summary Of The Early Years Of Methodism. 1. The Methodist Church had its beginning from the Church of England. 2. John Wesley, although credited with founding the Methodist Church, never left the Church of England. 3. Wesley did not stress theology nearly as much as he did personal involvement in a religious experience, or "practical divinity." 4. The Wesleyan emphasis on the profession of a personal experience of salvation has influenced a large part of Protestantism. 5. Consider what John Wesley said about the use of party names: "Would to God that all party names, and unscriptural phrases and forms which have divided the Christian world, were forgot," and "that the very name (Methodist-jrp) might never be mentioned more, but be buried in eternal oblivion." (Universal Knowledge, IX:540)

II. CHRONOLOGY OF MAJOR EVENTS IN THE HISTORY OF METHODISM. 1729 - The Holy Club is formed at Oxford, University, by John and Charles Wesley, and George Whitefield. 1738, May 24 - John Wesley’s personal experience of conversion. 1744 - First General Conference of Methodist societies held. 1746-1760 - Four volumes of 44 sermons, Sermons on Several Occasions, were published. A summary of Wesley’s basic teachings, which has authoritative status in the United Methodist Church. 1754 - Wesley’s Explanatory Notes Upon The New Testament published. Has authoritative status in the United Methodist Church. 1784, December 24 - The Methodist Episcopal Church in America was organized at Baltimore, Maryland, under the leadership of Thomas Coke. 1784 - The "Articles of Religion" was adopted as a statement of Methodism’s principle tenets. 1792 - First General Conference, made up solely of ministers, was held. 1828 - Division over an insistence on lay representation led to the formation of the Methodist Protestant Church. 1844 - Division over slavery and a dispute over the constitutional powers of the General Conference vs. the episcopacy (purely a political and social division). Split resulted in the northern body keeping the name the Methodist Episcopal Church, while the southern body became the Methodist Episcopal Church, South. 1872 - The laity allowed to participate in General Conference for the first time. 1939 - The Methodist Episcopal Church, the Methodist Episcopal Church, South, and the Methodist Protestant Church united to form The Methodist Church, at Kansas City, MO. 1968 - The Methodist Church merged with the Evangelical United Brethren Church to form the United Methodist Church, at Dallas, TX.

CREEDS AND FOUNDATIONAL DOCUMENTS

I. DOCTRINAL STANDARDS OF THE UNITED METHODIST CHURCH. -METHODIST CHURCH: (From The Book Of Discipline, p. 49): 1. Sermons on Several Occasions, John Wesley (1746-1760) 2. Explanatory Notes Upon the New Testament, John Wesley (1754) 3. The Articles of Religion (1784) 4. Evangelical United Brethren Confession of Faith (1962)

-THE BIBLE: 1. 2 Timothy 3:16-17 - Inspired scripture is sufficient as a doctrinal standard. 2. 1 Timothy 6:3 - The words of Jesus Christ constitute the proper doctrinal standard. 3. John 12:48; 17:17; Heb. 1:1-2 - Christ’s word is the standard, God’s word is truth.

A. How Are These Standards Viewed? -METHODIST CHURCH: 1. As historical landmarks of the Methodist heritage. "In the first place, the Articles and the Confession are not to be regarded as positive, juridical norms for doctrine, demanding unqualified assent on pain of excommunication. They are and ought to remain as important landmarks in our complex heritage and ought rightly to be retained in the Discipline... .they are not accorded any status of finality,....." (Ibid., 49-50) 2. Not legal tests for membership. "Such statements never have been and ought not to be legal tests for membership." (Ibid., p. 50) -THE BIBLE: 1. Doctrine (word of God, its teachings) is a test of membership in the Lord’s church. a. 2 John 9-11 - Not to receive anyone who goes beyond the doctrine (teaching) of Christ. b. Romans 16:17 - Mark (take note of) and turn away from those who cause divisions by promoting doctrines contrary to the ones delivered by inspired men. 2. Man’s teachings are never to be the standard. a. Matthew 15:6-9 - Sinful to follow the doctrines of men. b. Galatians 1:6-9 - Stern warning against accepting different gospels.

II. DOCTRINAL GUIDELINES IN THE UNITED METHODIST CHURCH. A. Four Main Sources And Guidelines For Christian Theology. -METHODIST CHURCH: 1. Scripture, tradition, experience and reason. "...by what methods can our doctrinal reflection and construction be most fruitful and fulfilling? The answer comes in terms of our free inquiry within the boundaries defined by four main sources and guidelines for Christian theology: Scripture, tradition, experience, reason. These four are interdependent; none can be defined unambiguously. They allow for, indeed they positively encourage, variety in the United Methodist theologizing. Jointly, they have provided a broad and stable context for reflection and formulation." (The Book of Discipline, p. 78) 2. These four guidelines are to interact in the formulation of doctrine. "These four norms for doctrinal formulations are not simply parallel and none can be subsumed by any other. There is a primacy that goes with Scripture, as the constitutive witness to biblical wellsprings of our faith. In practice, however, theological reflection may find its point of departure in tradition, "experience," or rational analysis. What matters most is that all four guidelines be brought to bear upon every doctrinal consideration." (Ibid., p. 81)

-THE BIBLE: 1. The source for Biblical doctrine is the authority of Christ, contained in inspired scripture. a. Colossians 3:17 - Must do all in the name of (by the authority of) Christ. b. 2 Timothy 3:16 - Scripture is profitable for establishing and instructing in doctrine. c. 2 Timothy 4:2-4 - Turning to human traditions and experiences is specifically forbidden! (cf. 1 Cor. 1:21). 2. We must define our traditions, experiences and reasoning in terms of what the Bible reveals, not vice versa!

B. Methodist View Of The Bible. -METHODIST CHURCH: 1. Sufficient for salvation. "The Holy Scripture containeth 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 be thought requisite or necessary to salvation." ("The Articles of Religion," Art. V; Book of Discipline, p. 56) 2. Bible reveals the Word of God so far as it is necessary for our salvation. "We believe the Holy Bible, Old and New Testaments, reveals the Word of God so far as it is necessary for our salvation." ("The Confession of Faith of the Evangelical United Brethren Church," Art. IV; The Book of Discipline, p. 64) 3. The words of men, inspired by God (thought inspiration - jrp). a. "As we immerse ourselves in the biblical testimony, as we open our minds and hearts to the Word of God through the words of persons inspired by the Holy Spirit, faith is born and nourished,..." (The Book of Discipline, p. 78) b. A 1967 survey by Jeffry Haddon asked 7,444 Methodist ministers: "Do you believe the Bible is the inspired word of God, literally?" -Response: 82% said "NO."

-THE BIBLE: 1. Sufficiency of the scriptures to provide salvation - 2 Tim. 3:16-17; 2 Peter 1:3. 2. All scripture is inspired (breathed forth from God), whether it relates to salvation, history, prophecy, etc. - 2 Tim. 3:16. 3. The Bible is verbally inspired - 1 Cor. 2:13; 1 Ths. 2:13; Matthew 10:17-20.

BASIC DOCTRINES OF METHODISM

I. SIN AND SALVATION. A. Original Sin. -METHODIST CHURCH: 1. "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." ("The Articles of Religion," Art. VII; The Book of Discipline, p. 57) 2. Man inherits a sinful nature, and is naturally inclined to evil.

-THE BIBLE: 1. Man’s nature is free from sin until he arrives at accountability to God’s law: a. Romans 7:9 - Paul was "alive" until "the commandment came" (accountability to the commands of God). b. Matthew 18:3; 19:14 - The nature of a child illustrates the nature Christians should have! 2. For more study on this subject, see "Lesson Five: The Baptist Church."

B. Salvation By Faith Only. -METHODIST CHURCH: "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." ("The Articles of Religion," Art. IX; The Book of Discipline, p. 57) -THE BIBLE: 1. We cannot earn our salvation - Eph. 2:8-9; 2 Tim. 1:9; Titus 3:5. 2. Works of faith (obedience) are essential to man’s salvation - James 2:14-26; Hebrews 5:8-9. 3. The only place in the Bible where the expression "faith only" is used is James 2:24, and it says: "Ye see then how that by works a man is justified, and not by faith only." (KJV) 4. There is no comfort in the doctrine of salvation by faith only! (cf. Matthew 7:21; Romans 6:17- 18)

C. The Plan Of Salvation. -METHODIST CHURCH: "Wesley’s most creative thought was given to God’s plan of salvation. With many refinements he proclaimed: (1) All need to be saved from sin (original sin). (2) All may be saved from sin (justification of faith). (3) All may know that they are saved (Christian assurance by the witness of the Holy Spirit). (4) All may be saved to the uttermost (Christian perfection or holiness and the earthly culmination of a continuing process of salvation)." (The Encyclopedia Americana, p. 793) -THE BIBLE: 1. Hear the word of God - John 6:44-45; Romans 10:17. 2. Believe in God and Christ - Hebrews 11:6; John 8:24. 3. Repent of sins - Acts 17:30. 4. Confess faith in Christ - Matthew 10:32; Romans 10:9-10. 5. Be baptized - Mark 16:16; Acts 2:38; 22:16. 6. Be faithful to Christ until death - Romans 12:1-2; Luke 9:62; Revelation 2:10.

II. BAPTISM. -METHODIST CHURCH: 1. Its Subjects: Adults And Children. "...because Jesus explicitly included the children in his kingdom, the pastor of each charge shall earnestly exhort all Christian parents or guardians to present their children to the Lord in Baptism at an early age." (The Book of Discipline, paragraph 221, p. 116) 2. Its Purposes. a. Adults - Sign of Distinction, Regeneration and Church Membership. 1) "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." ("The Articles of Religion," Art. XVII; The Book of Discipline, p. 59) 2) Part of the process of Church Membership. "...after the completion of a reasonable period of training, and after the Sacrament of Baptism has been administered to those who have not been previously baptized, the pastor shall bring them before the congregation, administer the vows, receive them into the fellowship of the Church, and duly enroll them as full members." (The Book of Discipline, paragraph 216.1, p. 114) b. Infants - Preparatory Membership in the Methodist Church. "The pastor of the church shall, at the time of administering the Sacrament of Baptism, furnish the parents or guardians of the child who is baptized with a certificate of Baptism, which shall also clearly state that the child is now enrolled as a preparatory member in The United Methodist Church." (Ibid., paragraph 222, p. 116) 3. Method of Administration -- Sprinkling, Pouring or Immersion. -Methodists recognize all three practices, although sprinkling is commonly practiced among them.

-THE BIBLE: 1. Subjects: Repentant Believers. a. Acts 2:37-38,41 - Belief and repentance comes before baptism. b. Children don’t qualify: 1) No knowledge of good and evil - Deut. 1:39. 2) No ability to believe, no sin, therefore, no need for salvation. 2. Purposes of Baptism. a. Salvation - Mark 16:16; Acts 22:16; 1 Peter 3:21. b. Fellowship with Christ - Galatians 3:27. c. Added to Christ’s church - Acts 2:47; 1 Cor. 12:13. 3. Method of Administration. a. "Baptizo" is defined "to immerse, to submerge, to plunge." b. It is a burial - Romans 6:4; Colossians 2:12. c. Much water is required - John 3:23. d. Sprinkling and pouring do not qualify as scriptural baptism.

III. CHURCH MEMBERSHIP. A. Types Of Membership. -METHODIST CHURCH: 1. Full Membership: Full membership status. 2. Affiliate Membership: Methodists away from home who wish to affiliate with a Methodist Church where they are temporarily living. 3. Associate Membership: Member of another denomination who wishes to temporarily associate with a Methodist Church. 4. Preparatory Membership - "Persons in preparation for full membership make up the preparatory roll of the church." -(The Book of Discipline, p. 112, 118, 114)

-THE BIBLE: 1. Membership in the Lord’s church is determined upon the basis of one’s conversion to Christ (through compliance with the Bible’s plan of salvation), and one’s faithfulness as a Christian - Acts 2:37-38, 41, 47; 2 John 9-11. 2. Membership is denied when unrepented sin and error exist - 2 John 9-11; cf. Acts 9:26-29; 2 Thess. 3:6.

IV. WORSHIP. A. The Lord’s Supper. -METHODIST CHURCH: 1. Frequency: Generally observed once a month. -Consider what John Wesley advised: "I also advise the elders to administer the supper of the Lord on every Lord’s Day." (Letters to America, 1784) 2. Elements: Tradition seems to decide. Some use unleavened bread and fruit of the vine, others use leavened bread. Some have been known to dip the leavened bread into the fruit of the vine to save time in its distribution.

-THE BIBLE: 1. Frequency: Every first day of the week - Acts 20:7. 2. Elements: Unleavened bread and fruit of the vine - Matthew 26:19, 26-29.

B. Instrumental Music In Worship. -METHODIST CHURCH: 1. There is no disagreement over the current use of such in the Methodist Church. 2. This was not always the case. Consider Adam Clarke (Methodist Commentator), on what John Wesley taught: "Music, AS A SCIENCE, I esteem and admire: but instruments of music in the house of God I abominate and abhor. This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity. The late and venerable and most eminent divine, the Rev John Wesley, who was a lover of music, and an elegant poet, when asked his opinion of instruments of music being introduced into the chapels of the Methodists, said in his terse and powerful manner, ‘I have no objections to instruments of music in our chapels, provided they are neither heard nor seen.’ I say the same. (Commentary, Adam Clarke, Vol. 4, p. 684; from "Handbook of Religious Quotations," compiled by Dawson and MacArthur, p. 89) -THE BIBLE: 1. Sing (Vocal Music) - Ephesians 5:19; Colossians 3:16; et al. 2. To add another kind of music (instrumental music) is to add to God’s word - Galatians 1:6-9; Revelation 22:18-19. 3. For more on this subject, see "Lesson Five: The Baptist Church," p. 11-12.

V. SOCIAL CONCERNS. A. Support And Operation Of Social Organizations (Educational, Medical, Convalescent, etc.). -METHODIST CHURCH: 1. As of 1984: The United Methodist Church "has property valued at $12,640,082,011, not including educational plants, hospitals, or homes for the aged. There are 145 institutions devoted to long-term care, 57 to health care, and 58 to child care. There are 81 United Methodist colleges, 8 universities, 13 schools of theology, 14 2-year colleges, 9 secondary schools, an elementary school, and a medical college." (Handbook of Denominations, Mead, p. 172) 2. A statement of Social Principles, including a "Social Creed" has been adopted (1972) and revised (1976) by the General of the United Methodist Church. Of this statement of Social Principles it is said: "It is recommended that this statement of Social Principles be constantly available to United Methodist Christians and that it be emphasized regularly in every congregation. It is further recommended that our Social Creed be frequently used in Sunday worship." (The Book of Discipline, p. 104)

-THE BIBLE: 1. The NT church helped to relief needy saints - Acts 11:29; Romans 15:25-26. 2. No Bible authority for the church to own and operate social, benevolent or educational organizations. 3. Galatians 6:10; James 1:27 - Individual Christians should not neglect doing good for all men. 4. The church is not a worldwide benevolent organization. Neither was it designed to provide secular education.

B. Social Activities For Members. -METHODIST CHURCH: 1. Youth - The United Methodist Youth Fellowship is provided for youth ages 12-18. (The Book of Discipline, p. 148) 2. Adults - United Methodist Women; United Methodist Men; various other organizations. 3. Church socials, fund raisers, etc. are common in the Methodist Church.

-THE BIBLE: 1. The work of the church is not to feed the stomach, but to feed the soul the gospel of Christ - cf. John 6:26-27; Acts 2:42, 46; 1 Cor. 11:22, 34. 2. The Lord’s church is not a social organization, designed to provide recreation ("food, fun and frolic").

ORGANIZATION OF THE UNITED METHODIST CHURCH (U.M.C.) I. CHURCH GOVERNMENT. A. Governmental Organization. -METHODIST CHURCH: 1. Worldwide Organization. a. General Conference - Highest legislative body, presided over by bishops. Its work done mainly through committees, whose reports, when adopted, become Methodist law. Meets every four years. b. Jurisdictional Conferences - To assist in overseeing the work and interests of the United Methodist Church which falls within its boundaries. Gets its authority from the General Conference; Presided over by the bishops of its particular jurisdiction. c. Central Conferences - Meets the year succeeding General Conference, and conducts the work of the U.M.C. outside the U.S.A. d. Annual Conferences - Covers defined, geographical areas, and is made up of equal parts of clergy and lay members. This conference is the basic body in the Methodist Church (The Book of Discipline, p. 30) through which the church’s work flows. It ordains and admits ministers, votes on constitutional questions, supervises pensions and relief, etc. e. District Conferences - May at times be held if directed to do so by the Annual Conference, to deal with the business of the districts involved. f. Charge Conferences - Presided over by the district superintendent, the Charge Conference is composed of clergy and lay members within a charge (or district). Meets at least annually, to evaluate and direct the ministry of the church. It serves as "the connecting link between the local church and the general Church...." (Ibid., paragraph 249, p. 129) 2. Congregational Organization. a. Administrative Board. b. Council on Ministries. c. Committee on Pastor-Parish Relations. d. Board of Trustees. e. Committee on Finance. f. Committee on Nominations and Personnel. g. Other committees, councils, task forces, etc. h. Some of these boards, etc. are at times combined due to congregational size. -(The Book of Discipline, p. 125)

-THE BIBLE: 1. Worldwide (universal) Church. a. Christ is head - Ephesians 1:22. b. Each Christian is a member of the body, His church - Ephesians 1:23. c. No earthly organization which activates the universal church is revealed in the New Testament. 2. The Local Church. a. Christ, the Head - Ephesians 4:15. b. Elders - Acts 14:23. c. Deacons - Philippians 1:1. d. Saints - Philippians 1:1. 3. The contrast between the complexity of the Methodist hierarchy and the simplicity of the New Testament pattern is truly overwhelming!

II. OFFICES AND FUNCTIONS IN THE UNITED METHODIST CHURCH. -METHODIST CHURCH: A. Bishops (Ordained elders). 1. Six bishops oversee each jurisdiction of 500,000 members or less, with one additional bishop for each additional 500,000 members, or major fraction thereof. (The Book of Discipline, p. 237) a. Elected by the respective Jurisdictional and Central Conferences. b. Council of Bishops - All U.M.C. bishops meet at least once a year to plan and oversee the temporal and spiritual interests of the entire Church. (Ibid., p. 35) 2. District Superintendents (Ordained elders). -Oversees the pastors and churches in a district. 3. Ordained Ministers - The pastor of a local church. 4. Diaconal Ministers - A ministry of service in either the local congregation or larger parish. They are not subject to the appointments of the district superintendent, as are ordained ministers.

-THE BIBLE: 1. Elders (Bishops): Oversee individual congregations only - Acts 14:23; 1 Peter 5:2. 2. Deacons: Servants within the congregation - Phil. 1:1; cf. Acts 6:1-6. 3. Evangelists: Preach the word of God - 2 Timothy 4:5.

B. Men And Women Serving In These Offices. -METHODIST CHURCH: "Both men and women are included in all provisions of the Discipline which refer to the ministry." (The Book of Discipline, p. 192)

-THE BIBLE: 1. 1 Timothy 2:12 - Women are not to have dominion over men. 2. 1 Timothy 3:1ff - Only men can be bishops, not women. 3. 1 Corinthians 14:33-34 - Women are not permitted to speak in the worship assembly. 4. The Bible gives the role of oversight and teaching to men, not women.

CONCLUSION The Methodist Church is just over 200 years old. The church Christ built (Matthew 16:18) is almost 2,000 years old. The Methodist Church was formed out of the Church of England, itself also having been founded by a man (Henry VIII). The doctrines, practices and organization of the Methodist Church which have been considered in this lesson demonstrate its human origin.

QUESTIONS FOR DISCUSSION 1. How many Methodists are there worldwide? How many denominations of Methodists are there in the United States? 2. Who is credited with founding the Methodist Church? Was he ever a member of the Methodist Church? 3. Briefly relate the history of Methodism. When, where and by whom? 4. What one event in John Wesley’s life ignited his religious zeal and fueled the movement of Methodism? 5. Where and when was the first Methodist Church organized? 6. When and how was the First Methodist Church formed? What about the United Methodist Church? 7. What are the doctrinal standards of the U.M.C.? How are they viewed? 8. According to the U.M.C., what are the four sources of Christian theology? Is this consistent with Bible doctrine? 9. What views of the Bible are held within Methodism? 10. What type of original sin does Methodism teach? 11. According to Methodism’s "Articles of Religion," what kind of doctrine is salvation by faith only? 12. In the Methodist Church, who is to be baptized? Why? How? 13. Name the types of membership found in the United Methodist Church. 14. How often is the Lord’s Supper observed in the U.M.C.? 15. What was Wesley’s opinion on using instrumental music in worship? 16. What types of organizations are owned and operated by the U.M.C.? What does the Bible say regarding church owned and supported organizations? 17. Does the Bible endorse church sponsored recreational or social activities? 18. Name the conference structure in the U.M.C. Does the Bible provide any functional organization for the universal church? 19. Name the offices in the U.M.C. Are women allowed to hold these offices? 20. Do you believe the Methodist Church is ordained by God? Why or why not?

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