Our Social Creed
We believe in God, Creator of the world; and in Jesus Christ, the Redeemer of creation. We believe in the Holy Spirit, through whom we acknowledge God’s gifts, and we repent of our sin in misusing these gifts to idolatrous ends.
We believe in the right and duty of persons to work for the glory of God and the good of themselves and others in the protection of their welfare in so doing; in the rights to property as a trust from God, collective bargaining, and the responsible consumption; and in the elimination of economic and social distress
We affirm the natural world as God’s handiwork and dedicate ourselves to its preservation, enhancement, and faithful use by humankind
We dedicate ourselves to peace throughout the world, to the rule of justice and law among nations, and to individual freedom for all people of the world
We joyfully receive for ourselves and others the blessings of community, sexuality, marriage, and the family.
We believe in the present and final triumph of God’s Word in human affairs and gladly accept our commission to manifest the life of the gospel in the world. Amen.
We commit ourselves to the rights of men, women, children, youth, young adults, the aging, and people with disabilities; to improvement of the quality of life; and to the rights and dignity of all persons.
Taken from the Book of Discipline of the United Methodist Church 2016, ¶ 166 p.144-145
Our Social Principles
"The United Methodist Church believes God's love for the world is an active and engaged love, a love seeking justice and liberty. We cannot just be observers. So we care enough about people's lives to risk interpreting God's love, to take a stand, to call each of us into a response, no matter how controversial or complex. The church helps us think and act out a faith perspective, not just responding to all the other 'mind-makers-up' that exist in our society...
Taking an active stance in society is nothing new for followers of John Wesley. He set the example for us to combine personal and social piety. Ever since predecessor churches to United Methodism flourished in the United States, we have been known as a denomination involved with people's lives, with political and social struggles, having local to international mission implications. Such involvement is an expression of the personal change we experience in our baptism and conversion."
Excerpt from The Book of Resolutions of The United Methodist Church 2016. Copyright © 2016 by The United Methodist Publishing House. Used by permission.
What We Believe
Our Doctrinal Heritage
United Methodists profess the historic Christian faith in God, incarnate in Jesus Christ for our salvation, and ever at work in human history in the Holy Spirit. Living in a covenant of grace under the Lordship of Jesus Christ, we participate in the first fruits of God's coming reign and pray in hope for its full realization on earth as in heaven. Our heritage in doctrine and our present theological task focus upon a renewed grasp of the sovereignty of God and of God's love in Christ amid the continuing crises of human existence. Our forebears in the faith reaffirmed the ancient Christian message as found in the apostolic witness even as they applied it anew in their own circumstances. Their preaching and teaching were grounded in Scripture, informed by Christian tradition, enlivened in experience, and tested by reason. Their labors inspire and inform our attempts to convey the saving gospel to our world with its needs and aspirations.
Our Doctrinal History
The pioneers in the traditions that flowed together into The United Methodist Church understood themselves as standing in the central stream of Christian spirituality and doctrine, loyal heirs of the authentic Christian tradition. In John Wesley's words, theirs was "the old religion, the religion of the Bible, the religion . . .of the whole church in the purest ages." Their gospel was grounded in the biblical message of God's self-giving love revealed in Jesus Christ. Wesley's portrayal of the spiritual pilgrimage in terms of "the scripture way of salvation" provided their model for experiential Christianity. They assumed and insisted upon the integrity of basic Christian truth and emphasized its practical application in the lives of believers. This perspective is apparent in the Wesleyan understanding of "catholic spirit." While it is true that United Methodists are fixed upon certain religious affirmations, grounded in the gospel and confirmed in their experience, they also recognize the right of Christians to disagree on matters such as forms of worship, structures of church government, modes of Baptism, or theological explorations. They believe such differences do not break the bond of fellowship that ties Christians together in Jesus Christ. Wesley's familiar dictum was, "As to all opinions which do not strike at the root of Christianity, we think and let think." But, even as they were fully committed to the principles of religious toleration and theological diversity, they were equally confident that there is a "marrow" of Christian truth that can be identified and that must be conserved. This living core, as they believed, stands revealed in Scripture, illumined by tradition, vivified in personal and corporate experience, and confirmed by reason. They were very much aware, of course, that God's eternal Word never has been, nor can be, exhaustively expressed in any single form of words. They were also prepared, as a matter of course, to reaffirm the ancient (such as the Apostles and Nicene) creeds and confessions as valid summaries of Christian truth. But they were careful not to set them apart as absolute standards for doctrinal truth and error. Beyond the essentials of vital religion, United Methodists respect the diversity of opinions held by conscientious persons of faith. Wesley followed a time-tested approach: "In essentials, unity; in non-essentials, liberty; and in all things, charity." The spirit of charity takes into consideration the limits of human understanding. "To be ignorant of many things and to be mistaken in some," Wesley observed, "is the necessary condition of humanity." The crucial matter in religion is steadfast love for God and neighbor, empowered by the redeeming and sanctifying work of the Holy Spirit.
Distinctive Wesleyan Emphases
Although Wesley shared with many other Christians a belief in grace, justification, assurance, and sanctification, he combined them in a powerful manner to create distinctive emphases for living the full Christian life. The Evangelical United Brethren tradition, particularly as expressed by Phillip William Otterbein from a Reformed background, gave similar distinctive emphases. Grace pervades our understanding of Christian faith and life. By grace we mean the undeserved, unmerited, and loving action of God in human existence through the ever-present Holy Spirit. While the grace of God is undivided, it precedes salvation as "prevenient grace," continues in "justifying grace," and is brought to fruition in "sanctifying grace." We assert that God's grace is manifest in all creation even though suffering, violence, and evil are everywhere present. The goodness of creation is fulfilled in human beings, who are called to covenant partnership with God. God has endowed us with dignity and freedom and has summoned us to responsibility for our lives and the life of the world. In God's self-revelation, Jesus Christ, we see the splendor of our true humanity. Even our sin, with its destructive consequences for all creation, does not alter God's intention for us—holiness and happiness of heart. Nor does it diminish our accountability for the way we live. Despite our brokenness, we remain creatures brought into being by a just and merciful God. The restoration of God's image in our lives requires divine grace to renew our fallen nature.
Prevenient Grace—We acknowledge God's prevenient grace, the divine love that surrounds all humanity and precedes any and all of our conscious impulses. This grace prompts our first wish to please God, our first glimmer of understanding concerning God's will, and our "first slight transient conviction" of having sinned against God. God's grace also awakens in us an earnest longing for deliverance from sin and death and moves us toward repentance and faith.
Justification and Assurance—We believe God reaches out to the repentant believer in justifying grace with accepting and pardoning love. Wesleyan theology stresses that a decisive change in the human heart can and does occur under the prompting of grace and the guidance of the Holy Spirit. In justification we are, through faith, forgiven our sin and restored to God's favor. This righting of relationships by God through Christ calls forth our faith and trust as we experience regeneration, by which we are made new creatures in Christ. This process of justification and new birth is often referred to as conversion. Such a change may be sudden and dramatic, or gradual and cumulative. It marks a new beginning, yet it is part of an ongoing process. Christian experience as personal transformation always expresses itself as faith working by love. Our Wesleyan theology also embraces the scriptural promise that we can expect to receive assurance of our present salvation as the Spirit "bears witness with our spirit that we are children of God."
Sanctification and Perfection—We hold that the wonder of God's acceptance and pardon does not end God's saving work, which continues to nurture our growth in grace. Through the power of the Holy Spirit, we are enabled to increase in the knowledge and love of God and in love for our neighbor. New birth is the first step in this process of sanctification. Sanctifying grace draws us toward the gift of Christian perfection, which Wesley described as a heart "habitually filled with the love of God and neighbor" and as "having the mind of Christ and walking as he walked." This gracious gift of God's power and love, the hope and expectation of the faithful, is neither warranted by our efforts nor limited by our frailties.
Faith and Good Works—We see God's grace and human activity working together in the relationship of faith and good works. God's grace calls forth human response and discipline. Faith is the only response essential for salvation. However, the General Rules remind us that salvation evidences itself in good works. For Wesley, even repentance should be accompanied by "fruits meet for repentance," or works of piety and mercy. Both faith and good works belong within an all-encompassing theology of grace, since they stem from God's gracious love "shed abroad in our hearts by the Holy Spirit."
Mission and Service—We insist that personal salvation always involves Christian mission and service to the world. By joining heart and hand, we assert that personal religion, evangelical witness, and Christian social action are reciprocal and mutually reinforcing. Scriptural holiness entails more than personal piety; love of God is always linked with love of neighbor, a passion for justice and renewal in the life of the world. The General Rules represent one traditional expression of the intrinsic relationship between Christian life and thought as understood within the Wesleyan tradition. Theology is the servant of piety, which in turn is the ground of social conscience and the impetus for social action and global interaction, always in the empowering context of the reign of God.
Nurture and Mission of the Church—We emphasize the nurturing and serving function of Christian fellowship in the Church. The personal experience of faith is nourished by the worshiping community. For Wesley, there is no religion but social religion, no holiness but social holiness. The communal forms of faith in the Wesleyan tradition not only promote personal growth; they also equip and mobilize us for mission and service to the world. The outreach of the church springs from the working of the Spirit. As United Methodists, we respond to that working through a connectional polity based upon mutual responsiveness and accountability. Connectional ties bind us together in faith and service in our global witness, enabling faith to become active in love and intensifying our desire for peace and justice in the world.
The Sacraments and God’s Grace—God makes God's grace available to us in many ways, but God promises to make it available and abundant through the sacraments of Baptism and Holy Communion. At Baptism, the worshipping community of the church recognizes God's gracious action of forgiving us of our sins and incorporating us into God's own life and mission by including us in the Body of Christ, the Church. Because it is God's action, it does not matter if the person being baptized is an infant, child, youth, or adult. Therefore, we practice both infant and adult baptism. Also, because it is primarily about God's action, it is only necessary to be baptized once in a lifetime.
During Holy Communion (also called the Eucharist or Lord’s Supper) we gather around the table and eat the meal that Jesus shared with his Disciples on the night he was arrested. We believe that the bread and grape juice are the body and blood of Christ because he tells us that they are, and we believe that Jesus is present with us at the table communicating God's grace to us every time we celebrate communion. Because Jesus is present at the table and makes God's grace abundant, we believe that the table should be open to anyone who desires to share in communion with God and with their neighbors. No one is excluded.
This Holy Mystery (umcsc.org): A United Methodist Understanding of Holy Communion
By Water and The Spirit: A United Methodist Understanding of Baptism