Tag Archives: Sacrament

Wesley on Baptism

BaptismBaptism is the rite of adoption. We are all children of God by Creation, and Christ alone is Gods Son by natural and eternal generation. Galatians 4:4-5; Romans 8:15-16 state, “Ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption whereby we cry, Abba Father. The Spirit Himself beareth witness with our spirits, that we are the children of God; and if children, then heirs; heirs of God and joint heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him. Paul infers this through the rite of Baptism when he states in Galatians 3:26-27, “Ye are all sons of God through faith in Jesus Christ. For as many of you as were baptized into Christ did put on Christ.”

So the rite of Baptism is a sign to the world of our regeneration through a new birth, and whereby we are engrafted into the Church. Through this act the Holy Spirit visibly signs and seals the promise of the forgiveness of sin and our adoption as sons of God. John says I was told that I would recognize the Son. Upon whom the Spirit would descend in baptism that would be the Messiah. So the Holy Spirit through Baptism declares that we have received Him and are therefore now, also, the sons of God.

From the Articles on Religion

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Wesley and Communion

Institution of the Eucharist

Institution of the Eucharist

John Wesley was a high church Anglican, when it came to the sacrament of Holy Communion. He very much believed in constant communion. He writes in a sermon of the same name.

I say constantly receiving; for as to the phrase of frequent communion, it is absurd to the last degree. If it means anything less than constant, it means more than can be proved to be the duty of any man. For if we are not obliged to communicate constantly, by what argument can it be proved that we are obliged to communicate frequently? Yea, more than once a year, or once in seven years, or once before we die? Every argument brought for this, either proves that we ought to do it constantly, or proves nothing at all. Therefore, that indeterminate, unmeaning way of speaking ought to be laid aside by all men of understanding.

—–John Wesley

Wesley received communion several times a week. He believed that it was commanded by Christ, and that the benefits (forgiveness, grace, assurance) of receiving communion should motivate one to commune constantly.

Wesley asserted that a Christian should study the passages in the Gospels and in 1 Corinthians 11  to come to a better understanding of the sacrament. He did not believe that Paul’s reference to “eating and drinking unworthily” referred to a lack of understanding of the meaning of the sacrament, but rather referred to celebrating in an unworthy manner in selfishness, and in a divisive ecclesial spirit. Infrequent communion also constituted eating and drinking unworthily.

Wesley never addressed the issue of whether an unbaptized person could receive communion, but given his context, he probably assumed that baptism was a prerequisite for coming to the Lord’s Table. He did, however, state that someone who is “earnestly seeking” may come to the table and find the grace they need. On occasion, Wesley did exclude some from receiving the Eucharist for various reasons. His understanding of open table was not a blanket invitation to everyone. Sinners must be earnestly seeking the grace of God, and in most cases one must be a member of a Methodist society. Soul-searching and prayer were important prerequisites, although Wesley did not exclude someone if daily events did not give time for such preparation. It was Wesley’s ecclesiological-oriented understanding of the sacrament that led him in this direction. It was the influence of the private religion in America on Methodism in the nineteenth century that led to open table as one of general invitation to all no matter what (J. Fitzgerald, in the Wesleyan Theological Journal, pp. 141-142, Spring 2007).

Wesley rejected with strong words the Catholic doctrine of transubstantiation, but as in baptism, he understood the sacrament as an actual means of the grace of God.

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