Methodist John Wesley Quotes

The great preacher and founder of the Methodist movement, John Wesley (1703-1791), was once approached by a man who came to him in the grip of unbelief. "All is dark; my thoughts are lost," the man said to Wesley, "but I hear that you preach to a great number of people every night and morning. Pray, what would you do with them? Whither would you lead them? What religion do you preach? What is it good for?" Wesley gave this answer to those questions: You ask, what would I do with them? I would make them virtuous and happy, easy in themselves, and useful to others. Whither would I lead them? To heaven, to God the judge, the lover of all, and to Jesus the mediator of the New Covenant. What religion do I preach? The religion of love. The law of kindness brought to light by the gospel. What is this good for? To make all who receive it enjoy God and themselves, to make them like God, lovers of all, contented in their lives, and crying out at their death, in calm assurance, "O grave where is thy victory! Thanks be to God, who giveth me victory, through my Lord Jesus Christ.

John Wesley drank wine, was something of an ale expert, and often made sure that his Methodist preachers were paid in one of the vital currencies of the day—rum. His brother, Charles Wesley, was known for the fine port, Madeira, and sherry he often served in his home;

Wesley had just one requirement for those who wished to join his movement: “A desire to flee from the wrath to come.”[1] In other words, they had to understand that they, like all human beings since Adam and Eve, were sinners - and that unless something was done about that sin, they would be eternally lost. Every person who accepted that fact and sought an answer through faith in Jesus and the methodical (“Method”-ist) practice of Christianity was welcome.

For Wesley, there was no such thing as faith focused on personal piety; it was a contradiction in terms. Solitary religion disconnected from works of mercy and justice was simply not a possibility for Wesleyans.

faith in action.” At church, we were taught to be “doers of the word, not hearers only.” That meant stepping outside the pews, rolling up our sleeves, and doing “all the good you can, for all the people you can, in all the ways you can, as long as ever you can.” That credo, attributed to the founder of Methodism, John Wesley, inspired generations of Methodists to volunteer in hospitals, schools, and slums. For me, growing up in a comfortable middle-class suburb, it provided a sense of purpose and direction, pointing me toward a life of public service.

In 1747, Bishop Gibson of London wrote a circular letter to all the ministers in his diocese, warning against the Methodists. The letter made the accusation that “they persuade the people that the established worship, with a regular attendance upon it, is not sufficient to answer the ends of devotion.” Bishop Gibson’s letter ended with the rhetorical flourish, “Reverend Brothers, I charge you all, lift up your voice like a trumpet! And warn and arm and fortify all mankind—against a People called Methodists.” John Wesley responded with an “Open Letter to the Right Reverend the Lord Bishop of London,” asking first of all whether Methodists were really so dangerous as to deserve to be singled out in this way. “Could your lordship discern no other enemies of the gospel of Christ? . . . Are there no Papists, no Deists left in the land? . . . Have the Methodists (so called) monopolized all the sins, as well as all the errors of the nation?

John Wesley, who founded the Methodist movement, wrote, “One of the principle rules of religion is to lose no occasion of serving God. And since he is invisible to our eyes, we are to serve him in our neighbor; which he receives as if done to himself in person, standing visibly before us.

John Wesley drank wine, was something of an ale expert, and often made sure that his Methodist preachers were paid in one of the vital currencies of the day—rum. His brother, Charles Wesley, was known for the fine port, Madeira, and sherry he often served in his home; the journals of George Whitefield are filled with references to his enjoyment of alcohol.

the love of God the Father” can either mean God’s love to us or our love to God. John Wesley wanted the early Methodists to read it both ways, first receiving God’s love into our hearts by the Holy Spirit, and then responding to that love by enacting the two great commandments.

Charles Wesley fully sided with the Arminianism of his brother John, and abused his poetic gift by writing poor doggerel against Calvinism.847  He had a bitter controversy on the subject with Toplady, who was a devout Calvinist. But their theological controversy is dead and buried, while their devotional hymns still live, and Calvinists and Methodists heartily join in singing Wesley’s "Jesus, Lover of my Soul," and Toplady’s "Rock of Ages, cleft for me.

particularly through the Methodist movement led by John and Charles Wesley and George Whitefield. Their theology and their understanding of the gospels are quite different topics upon which I am not qualified to speak. But I suspect that the Wesleyan emphasis on Christian experience, both the “spiritual” experience of knowing the love of God in one’s own heart and life and the “practical” experience of living a holy life for oneself and of working for God’s justice in the world, might well be cited as evidence of a movement in which parts of the church did actually integrate several elements in the gospels, a synthesis that the majority of Western Christians have allowed to fall apart.

emphasis on…miraculous intervention.”1 Take a moment to picture an early Methodist meeting. They were full of stamping, shouting, weeping, wailing, and people falling to the floor in trances all over the place. These were wild God encounters, and prophetic utterances and visions were taken seriously. It was reported that you could hear the meetings from miles away. In one Methodist meeting in 1807 for instance, Hugh Bourne was speaking to thousands of people on God’s judgment, and “many ran away, while others fell upon each other in heaps.”2 As John Wesley and George Whitefield

One attractive, unique feature of the worship services in Georgia was their use of hymns, facilitated by Wesley’s publication of A Collection of Psalms and Hymns in 1737, the first English hymn book published in America. None of the hymns are by Charles, who had not yet been tapped by his poetic muse. These texts, many translated by John from the German, express the heart of a pietism grounded in Scripture and elucidate the themes that are central to Wesley’s spiritual quest—utter dependency upon grace, the centrality of love, and the desire for genuine fire to inflame his cold heart (see Zinzendorf’s bridal song of the soul).

Earlier, at the first Methodist Conference in 1744, Wesley had advised his helpers and assistants to preach Christ in all his offices and "to declare his law as well as his gospel, both to believers and unbelievers."52 In this counsel, then, the moral law holds great value not only in convicting sinners but also in keeping believers in Christ. That is, Wesley highlighted both the accusatory role of the law, in a way similar to Luther,53 as well as the prescriptive role of this same law, in a way similar to Calvin;54 the one to bring sinners to Christ; the other to keep believers alive in the Lord.

The Baptists expanded from 94 congregations in 1760 to 858 in 1790 to become the single largest religious denomination in America. The Methodists had no adherents at all in 1760, but by 1790 they had created over seven hundred congregations—despite the fact that the great founder of English Methodism, John Wesley, had publicly opposed the American Revolution.

The Young Tradition’s third and final album, Galleries (1968), was an epic of time-banditry, whizzing through the seven ages of English folk song, from field to ballad to seventeenth-century Puritan hymns. It boldly juxtaposed music by Renaissance poet Thomas Campion and Methodist preacher Charles Wesley, making one daring leap forward to blues singer Robert Johnson’s complaint of stones in his passway, and with a pastiche ‘Medieval Mystery Tour’ copped from Bert Jansch and John Renbourn. A staple diet of English folk was also included in the shape of ‘John Barleycorn’, ‘The Husband and the Servingman’ and ‘The Bitter Withy’. But the most eyebrow-raising element was the instrumental ensemble that made its guest appearance on two songs, Campion’s ‘What If a Day’ and the traditional ‘Agincourt Carol’. The Early Music Consort’s David Munrow, Christopher Hogwood and Roddy and Adam Skeaping were among the first of a new breed of authentic instrumentalists, avid collectors of medieval rebecs, shawms and hurdy-gurdies, reviving a medieval Gothic and Renaissance repertoire all but lost to the classical mainstream. Their approach was at once scholarly and populist; in what was to prove a short life, Munrow managed to raise the profile of Early Music significantly, with around fifty recordings and plentiful appearances on TV and radio. Munrow and Bellamy had this in common: neither was afraid to tilt quixotically at a canon.

【V信83113305】：Founded in the spirit of John Wesley's Methodist principles, American Methodist universities form a distinctive and respected segment of higher education. These institutions seamlessly blend rigorous academic scholarship with a deep commitment to faith, service, and social justice. The core mission extends beyond intellectual development to nurturing the whole person—mind, body, and spirit. This is often reflected in a strong sense of community, dedicated programs that encourage ethical leadership, and an emphasis on making a positive impact in the world. While proudly upholding their Christian heritage, these campuses are typically inclusive, welcoming students of all backgrounds into a supportive environment that champions critical thinking, compassion, and purposeful living. They stand as beacons of values-based education.，【V信83113305】定制-卫理公会大学毕业证MU毕业证书,卫理公会大学毕业证MU毕业证学校原版100%一样,卫理公会大学毕业证书加急制作,卫理公会大学毕业证学校原版一样吗,加急定制-MU学位证卫理公会大学毕业证书,一比一制作-MU文凭证书卫理公会大学毕业证,百分比满意度-卫理公会大学毕业证,100%满意-MU毕业证卫理公会大学学位证,100%收到-MU毕业证书卫理公会大学毕业证,100%加急制作-MU毕业证学校原版一样

【V信83113305】：Asbury Theological Seminary, located in Wilmore, Kentucky, is a prominent Christian institution renowned for its commitment to evangelical Wesleyan theology. Founded in 1923 by John Wesley Hughes, the seminary emphasizes spiritual formation, academic excellence, and practical ministry training. With a diverse student body representing over 80 denominations, Asbury fosters an environment of ecumenical collaboration while maintaining its Methodist roots. The seminary offers a range of degree programs, including Master of Divinity, Master of Arts, and doctoral studies, all designed to equip leaders for global ministry. Notable for its vibrant chapel services and emphasis on holiness teachings, Asbury has produced influential pastors, scholars, and missionaries. Its extension campuses and online programs further extend its impact, making it a pivotal center for theological education and spiritual renewal.，Offer(ATS成绩单)ATS阿斯伯里神学院如何办理?, 阿斯伯里神学院毕业证学历认证, 阿斯伯里神学院文凭复刻, 美国阿斯伯里神学院毕业证成绩单在线制作办理, ATS学位证书办理打开职业机遇之门, Offer(ATS成绩单)阿斯伯里神学院如何办理?, 如何办理阿斯伯里神学院学历学位证, 办美国ATS阿斯伯里神学院文凭学历证书

【V信83113305】：Asbury Theological Seminary, located in Wilmore, Kentucky, is a prominent Christian institution renowned for its commitment to evangelical Wesleyan theology. Founded in 1923 by John Wesley Hughes, the seminary emphasizes spiritual formation, academic excellence, and global ministry. It offers a range of degree programs, including Master of Divinity, Master of Arts, and Doctor of Ministry, catering to students pursuing pastoral, missionary, or academic careers. The seminary is deeply rooted in the Methodist tradition but welcomes students from diverse denominational backgrounds. Known for its vibrant chapel services and emphasis on holiness, Asbury fosters a close-knit community dedicated to transformative faith and service. Its alumni include influential leaders in churches, missions, and theological education worldwide, solidifying its legacy as a hub for spiritual and intellectual growth.，正版阿斯伯里神学院学历证书学位证书成绩单, ATS文凭制作流程学术背后的努力, 阿斯伯里神学院挂科了怎么办？Asbury Theological Seminary毕业证成绩单专业服务, 办理ATS毕业证, 挂科办理阿斯伯里神学院毕业证本科学位证书, 制作文凭阿斯伯里神学院毕业证-ATS毕业证书-毕业证, 出售ATS阿斯伯里神学院研究生学历文凭, 美国学位证毕业证, 办理阿斯伯里神学院毕业证-ATS毕业证书-毕业证