Methodist Distinctive Doctrines, Practices, and Theology: Beyond having a form of religion.

I am not afraid that the people called Methodists should ever cease to exist either in Europe or America; but I am afraid lest they should only exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case unless they hold fast both the doctrine, spirit, and discipline with which they first set out – John Wesley

Introduction: The testimony of John Wesley, father of Methodism provides a good introduction to Methodist distinctive salvific doctrines, practices, and theology. Born in 1703 to Samuel and Susannah Wesley, John was an honour graduate of Oxford University and shortly thereafter was ordained as a clergy in the Church of England. John’s Aldersgate experience on May 24, 1738,[1] explains ‘the discovery of a personal sense of faith in Christ and experience of pardon, already recognized by him as theologically correct.’ John with his background with the Church of England, ‘largely a clergy-led church … took the heart of criticism from those who believed a movement led by other than clergy was at best inferior, and at worst, dangerous.’ The sociology of the early Methodists is full of missional exploration and inspiration.[2] Methodism as a connectional system,[3] faithful to primitive Christianity shaped by a missional ‘theology of the priesthood of all believers was a mixture of clergy and laity, with the majority of class leaders being laypersons.’[4]

The discipline of Charles Wesley hymns, John’s brother provides a missional orientation to ‘classic emphases of the Wesleys. Charles Wesley put into verse the theology, ethics, discipline, and mission of the Methodist movement.’ Scripture shaped Wesleys emphases with focus on the salvific doctrines and the central affirmations of orthodox Christianity. Nigerian Methodism, its distinctive doctrines, practices and theology are not isolation as it also identified with the Wesleyan Evangelical Faith.[5] This evangelical identity and the inheritance of the apostolic faith and loyalty are linked to the fundamental principles of the historic creeds and of the Protestant Reformation.[6] Franz Hildebrandt in his book ‘From Luther to Wesley’ explained how ‘Methodism translated the doctrinal insights of the pioneer reformers … into experimental and practical terms.’[7] Nigerian Methodism doctrinal standards also claim and cherish its place in the Holy Catholic Church which is the Body of Christ with the providence of God to spread scriptural holiness through the land.[8] Wesley’s theology is from a wide range of Christian traditions interpreted through the lens of the Scriptures. Wesley’s most central and characteristic doctrine in his Plain Account of Christian Perfection is not a systematic theology but a piece bringing together his thoughts and speeches over a period of time. Methodist core beliefs reflect orthodox Christianity and its teachings is sometimes summed up in four particular ideas known as the four alls: All need to be saved – the doctrine o f Original Sin; All can be saved – Universal Salvation; All can know they are saved – Assurance; All can be saved completely – Christian perfection.[9] Wesley asserted that the ‘reality of the Original Sin, the doctrine of the complete fallenness of the human race, rendering us incapable of goodness, impervious to divine presence or aid and worthy only of condemnation.’[10]

The highlights of this presentation include: Introduction, Sources of Methodist distinctive doctrines, practices, and theology; Methodism’s Priesthood of all believers and Salvation; Methodist doctrine of the Fatherhood of God and the brotherhood of man; Scriptural holiness, Sanctification, and Justification; and Conclusion.

Sources of Methodist Distinctive Doctrines, Practices, and Theology.

Methodism’s true holiness, doctrines, theology and practices are confirmed by a faithful commitment to Scripture, tradition, experience and reason. These commitments shaped some principal sources of Methodist doctrines, theology, and discipline. The hymns and writings of John and Charles Wesley[11] remains a principal ‘standard of preaching and believe which should secure loyalty to the fundamental truths of the gospel of redemption and ensure the continued witness of the Church to the realities of the Christian experience of salvation.’ For example, Model Deed (Deed of Union of the Methodist Church, 1932), Large Minutes, the Notes on the New Testament and the 44 Sermons are not intended to impose a system of formal or speculative theology of Methodist preachers, but they serve as inspiration and source for the Methodist doctrine of the evangelical faith. The divine revelation recorded in the Holy Scriptures is what Methodism acknowledges as the supreme rule of faith and practice. Wesley writes: “In the year 1729, I began not only to read, but to study, the Bible as the … only standard of truth, and the only model of pure religion. Hence, I saw, in a . . . clearer light, the indispensable necessity of having ‘the mind which was in Christ Jesus,’ and of ‘walking as Christ also walked’ … not only in many or in most respects, but in all things…. “(A Plain Account of Christian Perfection). These evangelical doctrines to which the preachers of the Methodist Church are pledged are contained in Wesley’s Notes on the New Testament and the first four volumes of his sermons on Several Occasions.

The Methodist hymnals and liturgies remain a missional source and standard of Methodist doctrines. George H Findlay said, “There is no better introduction to Methodist theology than the Wesley hymns especially in the 1876 book, (Collection of Hymns for the Use of the People Called Methodists). This 1876 edition was the last of the series of hymn-books begun by John Wesley himself; all we have today in our present book is his Preface thereto.’[12] The hymns a church uses according to Erik Routley ‘suggests, a kind of folk-lore of that church, this 1876 hymn-book contains much of our precious Methodist folk-lore.’[13] On this importance of Methodist hymns, Bernard Manning in his paper read to the Methodists of Cambridge in 1932 sent these words of warning to Methodists: “You talk much, and you talk rightly, of the work Methodism does for the world and for the Universal Church; but your greatest – incomparably your greatest – contribution to the common heritage of Christendom is in Wesley’s hymns .. (In them) you have something unique … I implore you then … to keep that good thing committed peculiarly to your charge. In Wesley’s hymns … you have what only you understand and what (I fear) you no longer think it worth while to understand.”

Manning, again emphasized the greatness of the inheritance of Wesley’s hymns. He said, “This little book (Methodist hymn book) … ranks in Christian literature with the Psalm, the Book of Common Prayer, the Canon of the Mass. In its own way it is perfect, unapproachable, elemental in its perfection. You cannot alter it except to mar it; it is a work of supreme devotional art by a religious genius.”[14]  From the beginning, Methodist hymns and hymnbooks functioned, as Charles and John Wesley prescribed, – “a little body of experiemntal and practical divinity.”[15] In 1780 the Wesleys structured the Collection of Hymns for the Use of the People called Methodists as a pathway to salvation, a Methodist guide to living the Christian life.

Today, the sad news is that Methodism is experiencing considerable danger by losing our treasure ‘by the simple process of burying it, is obvious from the story of our successive Methodist hymnbooks.’ Manning called the people behind the editing of the 1904 Methodist Hymnbook as ‘rascals’ for dropping ‘over 250 of Charles Wesley’s hymns, and their successors of 1933 dropped nearly 200 more. So, in fifty years we have got rid of at least 440 of these hymns that the fathers of 1876 regarded as sacrosanct.[16]’ We can easily understand some of the reasons behind the decline of Methodist theology, doctrine, liturgy, and membership. In as much as hymns show some degree of general congregational use and communal approval, it must not become a classical museum. The problem is, when the hymns formation is edited in order to suit the current language, and the spirit and discipline behind the hymns are edited away, we indirectly bury our most sacred deposit, a classical treasure in our back garden. Methodist hymnbook covered the ‘whole of Christian experience, moving from sin to salvation … resources for disciplined and structured Methodist impulse … handbook for the covenanted, a guide to the Christian life, and was to be used for private devotion and in class, society, and conference.’

In the Nigerian context, the contribution of Rev Abraham Taiwo Olajide Olude, a former, Methodist Superintendent of the old Oyo Methodist circuit, as a hymn-writer, prolific maker of hymns, and musician speaks of original indigenous work of ‘a religious genius.’ Olude in his MAYOKUN hymn book and other previous publications set himself to write new hymns and poems to folk-tunes, ‘one requiring an unusually sound knowledge of Yoruba; because every line of his (hymns) poem had to agree inflexionally, when spoken, with the rise and fall of tones in the corresponding line of music.’[17] Fela Sowande explained that ‘Mr Olude’s use of traditional folk-melodies as his starting point must also be noted … but no one has explored this difficult medium to anything like the same extent to which Mr Olude has done … In this respect, he has not only endowed these folk-melodies with new lease of life, but also brought to light new and hitherto unsuspected aspects of the melodies themselves; a folk-tune traditionally associated with the songs of children at play suddenly assumes a serious character when weighty words are attached to it; the value of this to the Nigerian composer whose main interest lies in Orchestral and other non-vocal forms of composition cannot be over-estimated.’[18] Olude’s MAYOKUN hymn book remains an indigenous doctrinal consensus with a high degree of national approval.

Other notable source and standard for Methodist doctrine are the Methodist catechisms, the missional indication of Methodist corporate teachings.[19] The writings of Wesleyan and Methodist theologians whose works have been approved for study and by preachers coupled with a degree of communal consensus are very important sources and renewal for Methodist doctrine. The writings and works of Patriarch Professor Bolaji Idowu, Dr President Adeolu Ebenezer Adegbola, His Eminences Sunday Mbang, Sunday Ola Makinde, Samuel C.K Uche, and Oliver Aba remain good sources of Nigerian Methodist doctrine, liturgy and leadership renewal. Church’s constitution, resolutions, and policies from Methodists Conference,[20] Bishops’ Council, and Lay Presidents’ Council are also sources of consensus on Methodist doctrines, liturgy, practices, and theology.

Methodism: Priesthood of all believers, and Salvation.

There are missional and historic attitudes of Methodism to the vital doctrine of universal priesthood. The Wesleyan DNA of discipleship behind this doctrine is very dear to the people called Methodists.[21] The expression and practice of the priesthood of all believers in the predominantly lay constitution of Methodism according to T. M. Lindsay is regarded as ‘the one principle of the Reformation.’ Skevington Wood, a former principal, Cliff College, Calver, in one of his publications The Priesthood of all Believers:  The Practical Expression of the Principle in Wesley’s Methodism, explained that it was the very doctrine of the Priesthood of all believers ‘which led Wesley to take such steps as would inevitably separate his followers from the Church of England.’[22] As believers in Christ we share in His priestly status by virtue of our union with Christ. Pre-Eminence Prof Bolaji Idowu, the first Patriarch, Methodist Church Nigeria provides an ordained recognition in believer’s shared Christ’s priestly status.[23] According to  Pre-Eminence Idowu, scripturally, the Church has always ‘recognised pesons who respond to the divine calling and election and are separated by ordination for service, by a special rite as a result of which they are conferred with the titles of reverence and honour as their accorded due.’[24]

Brigden T.E. in his book, ‘A New History of Methodism’ explained that Wesley ‘… reasserted the priesthood of every believer, and before he renounced the doctrine of apostolic succession, he had practically proved it to be an anachronism.’ Wesley in the work of the Revival ‘discovered that what is scriptural, and evangelical is also supremely practicable, whereas theological theorizing beyond the sanctions of the Word is merely doctrinaire and therefore quite unrealistic.’[25] To avoid the Anglican theological tendency and pitfalls that ‘encourage a formal rationalistic understanding of religion’ Wesley renounced ‘academic identifications in order to stress soteriology as the focus of his theology.’[26]

Don Thorsen explained that Wesley’s interest in theological interpretation and application is soteriologically focus, that is Wesley’s central concern for salvation that even permeates his writings.[27] For Wesley, the end of goal of true religion is “salvation: the means to attain it, faith.[28] This is faith in GRACE – God’s Redemption At Christ’s Expense. Wesley said, “Therefore, of set purpose, I abstain from all nice and philosophical speculations; from all perplexed and intricate reasonings; and, as far as possible, from even the show of learning, unless in sometimes citing the original Scripture … I want to know one thing, the way to heaven how to land safe on that happy shore.”[29] For Wesley, ‘faith and salvation include the substance of all the Bible, the marrow, as it were, of the whole Scripture.’ Wesley communicated the ‘evangelical gospel of salvation … He held that God in Christ made salvation free to all who would respond in faith and full to all who would respond to the ongoing grace of God in their lives through the sanctifying work of the Holy Spirit.’ Salvation, as an immediate and progressive event by believers, is shaped by grace to live holy lives. On the roles of the Holy Spirit in salvation, Wesley explained that ‘the Holy Spirit is the immediate minister of God’s will upon earth and transacts all great affairs of the church of Christ … Now, if the Holy Spirit be the sign, the seal, and the security of our salvation…’[30]

In the words of Whale J.S., the organization of eighteenth-century Methodism assumed the ‘apostolic succession of all believers.’ The vital distinction for Wesley ‘within the institutional Church was drawn, not between clergy and laity, but between nominal and real believers. Those whose faith was genuine rather than formal were immediately incorporated into the only priesthood which the New Testament allows – namely, that of all true Christians.’ Methodism accepts the doctrine of the Priesthood of all believers, which affirms that, through the work of Christ, every believer has direct access to God.[31]

The idea of priesthood of all believers is salvific and ‘has a long and honourable history in Scripture and in the Christian faith. Among the marks of the priesthood of all believers are fidelity, commitment, and indeed effectiveness. These also resonate with the ‘marks of the true priesthood in the Old Testament, which explains why our Lord is described as our great high priest in the Epistle to the Hebrews. All readily agree that our Lord’s priesthood is shared in some measure with the whole company of believers in the Church.’[32] A missional understanding, practice and interpretation of the doctrine of the Priesthood of all believers, ‘has reference to the intercessory and missionary work of the church. All believers, both individually and as a group, are charged with the task of entering the ministry of Christ and bringing others to God through Him.’

Methodist Doctrine of the Fatherhood of God and the Brotherhood of Man: The Scripture forms and shapes Methodist understanding, practice and the doctrine of Fatherhood of God and the brotherhood of man. God the Father speaks missionally with the Son and the Spirit in creating and making humankind, “Let us make man in our image according to our likeness” (Gen 1:26). Father-Creator God[33] is the Father of all men and women. Apostle Paul said “In him we live and move and have our being … For we are indeed his offspring” (Acts 17:28). The Biblical teaching of the Fatherhood of God correlates with the sonship and brotherhood of man. The Fatherhood of God gives reality to the Brotherhood man thereby promoting perfect love that cast out all fear, injustice, slavery, racial discrimination, and war.

Love is characteristic of a father and fatherhood is therefore expressed in loving concern (1Jn 4:8). Methodist doctrine of the Fatherhood of God and brotherhood of man as a misional metaphor points to intimate and loving relationships even as a Christian community. God is a loving Father whose Fatherly concern reaches to all men whom He created in His own image. This is the general Fatherhood of God and this also resonates and shapes the brotherhood of Man. The Father’s experience of love extended to one another, brothers and sisters in Christ as means of social Gospel and institution of marriage between a man and a woman (Gen 2:18-24). In essense, Methodist doctrine of the brotherhood of all men follows from the doctrine of the general Fatherhood of God for procreation, companionship, holiness, and the salvation of souls. The doctrine of the brotherhood of man is a missional expression of the nature and recognition of human worth created in God’s image and for God’s purpose. The expression of Methodist doctrine of brotherhood of man is in the evaluation of every man and woman for whom Jesus Christ died.

Methodism truly believes in the brotherhood of man — under the Fatherhood of God. The spirituality of Methodism points to necessity of the salvation of soul – regeneration through assurance and obedient practice of the brotherhood of man under the Fatherhood of God. The Methodist Hymn Book No 585[34] by William Pierson Merrill faithfully shows our expression of social gospel, justice, education, health, ecumenism, social actions through the love of God and love for each other thereby promoting the sacredness of life. The social gospel remains an ethical antidote for lesser things – societal disease and corruption. Merrill stated:

“Rise up, O men of God! Have done with lesser things;

Give heart and mind and soul and strength to serve the King of kings!

Rise up, O men of God! His Kingdom tarries long;

Bring in the day of brotherhood, and end the night of wrong!

Rise up, O men of God! The Church for you doth wait;

Her strength unequal for her task; Rise up and make her great.

Lift high the Cross of Christ! Tread where his feet have trod;

As brothers of the Son of Man, rise up, O men of God!”

Scriptural holiness, Sanctification, and Justification: John Wesley wrote: “Christian perfection is the grand depositum which God has lodged with the people called Methodist; and for the sake of propagating this chiefly He appeared to have raised us up” (“Thoughts Upon Methodism,” 1768). The purpose of the Methodist movement was to ‘spread scriptural holiness throughout the land.’ Wesley’s scriptural holiness involves both an “event in grace” and the “process of grace.” He spoke of the event as “entire sanctification” and of the process as “sanctification.” In the words of John Wesley, there was no holiness but social holiness and this calls for the necessity of Christian fellowship. This also remind us that, there is no solitary Christian because the holiness of life is to be realised within Christian community. The missional push to effective social action is Methodism’s insistence upon personal holiness. Wesley rightly explained that no holiness save social holiness as means of grace

Wesley’s doctrine of Scriptural Holiness ‘entailed the transformation of the economic and political order, the establishment of Pentecostal commun(al)ism and the abolition of war.’[35] The fourfold sources of Wesley’s doctrine of Scriptural Holiness in relation to Christian perfection are: Wesley’s study of Christian writings; his study of the Holy Scriptures; his inward longing for holiness of heart and life; and his intimate knowledge of the spiritual needs of others. At the Methodist Conference in 1765 John Wesley, in discussing both justification and sanctification, declared: ” … yet holiness was our object, inward and outward holiness. God … thrust us out to raise up a holy people” (Minutes of the 1765 Conference). Wesley’s order of salvation points to prevenient grace, which creates an inward response to the need for personal salvation, and sequentially makes possible confession, repentance and faith; initial salvation, which includes both justification and regeneration; the witness of the Spirit to one’s acceptance before God; the beginning of the process of sanctification which continues throughout one’s entire spiritual pilgrimage; the experience of entire sanctification in which a believer voluntarily consecrates himself totally to the Holy Spirit, the result being both the crucifixion of the carnal mind and the cleansing of the inner life; the unfolding life of holiness, aptly described as Christian perfection; and finally, the consummation of salvation in eternity which Wesley described as glorification.[36] Wesley in his Sermon of “Justification by Faith” aptly differentiate between justification and sanctification. According to Wesley, sanctifcation ‘in some degree, the immediate fruit of justification.’ On Wesley’s basic experience of sanctification published in his classic work, A Plain Account of Christian Perfection, he presented ten basic convictions, namely:

(1) There is such a thing as perfection; for it is again and again mentioned in Scripture.

(2) It is not so early as justification; for justified persons are to “go on unto perfection.” (Hebrews 6: 1) (3) It is not so late as death; for St. Paul speaks of living men that were perfect. (Phil. 3: 15)

(4) It is not absolute. Absolute perfection belongs not to man, nor to angels, but to God alone.

(5) It does not make a man infallible; none is infallible while he remains in the body.

(6) Is it sinless? It is not worthwhile to contend for a term. It is “salvation from sin.”

(7) It is “perfect love.” (I John 4:18) This is the essence of it; its properties, or inseparable fruits are, rejoicing evermore, praying without ceasing, and in everything giving thanks. (I Thess. 5: 16)

(8) It is improvable … one perfected in love may grow in grace far swifter than he did before.

(9) It is amissible; capable of being lost; of which we have numerous instances…

(10) It is constantly both preceded and followed by gradual work.

Conclusion: Methodism first set our both with the doctrine, spirit, and discipline full of power and not just with the form of religion. The entire doctrine, spirit, and discipline were based on the work of God’s grace and especially through the Word and the Sprit. This reminds us of Methodism’s sound beginning of perfect love, righteousness and true holiness hence, a call to the process of resurrection and preparation for the Second Coming of Christ. Nigerian Methodism at 180 years of existence and 60 years of autonomy from the British Methodism reveals that Methodist theology and doctrines of scriptural holiness, justification, and sanctification among others has both historical and missional contemporary relevance.

The fear of Wesley of Methodism’s existence as a dead sect summons us to repent and overcome every form of religion without the power of the Holy Spirit.[37] Nigerian Methodism as the first international denomination in Nigeria in its spiritual, corporate episcopal leadership, and missional distinctiveness is called to give direction to the recovery of the focus on scriptural holiness for full effectiveness in life and mission across the land. Methodism’s scriptural holiness ‘illumines the nature of the church, as a spiritual organism, dependent finally upon the person and ministry of the Spirit of holiness. It identifies the members of the church – a redeemed, cleansed, separated people, intent upon holy living, and yearning for the consummation of being presented to the Father as an adorned bride “without spot or wrinkle” (Eph 5:27).

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[1] Maddox, Randy L, (ed), Aldersgate Reconsidered (Nashville, TN; Abingdon Press, 1990), pp. 11-19

[2] Okegbile, Deji, Wesley’s Kingdom Principle for Methodist Repositioning (Ibadan: Oluseyi Press, 2007), pp. 30-33, 11-24

[3] Heitzenrater, Richard P, ‘Connectionalism and Itinerancy: Wesleyan Principles and Practice’ in Richey, Russell E, Campbell, Dennis M, Lawrence, William B (eds), Connectionalism: United Methodism and American Culture (Nashville, TN, Abingdon Prees, 1997), pp. 23-39

[4] Harper Steve, in Covenant Discipleship Quarterly, Fall 2003, Vol. 18/No 6, p. 2

[5] Familusi, Michael, Methodism in Nigeria -1842-2012 (Lagos: Methodist Publishing, 2012), pp. 110-114

[6] Doctrine of the Methodist Church, https://www.methodist.org.uk/about-us/the-methodist-church/doctrine-of-the-methodist-church/

[7] Hildebrandt, Franz cited in Skevington, Wood, ‘The Priesthood of all Believers:  The Practical Expression of the Principle in Wesley’s Methodism,’ https://biblicalstudies.org.uk/pdf/christian-graduate/17-2_008.pdf

[8] Okegbile, Deji, Nigerian Methodists Year of Jubilee (Ibadan: Oluseyi Press, 2012), pp. 2-4, 12-22

[9] The Methodist Church, ‘What we believe: A Cathechism for the use of the people called Methodists, Methodist Publishing, London, 2000, p. 51

[10] Dean, Jonathan (ed), A Heart Strangely Warmed: John and Charles Wesley and their Writings (London: Canterbury Press, 2014), p. 81

[11] Dean, (ed), A Heart Strangely Warmed, pp. 17-79.

[12] Findlay, George, H, Christ’s Standard Bearer: A Study in the Hymns of Charles Wesley (London: The Epworth Press, 1956), p. 9

[13] Routley, Erik, cited in Findlay, Christ’s Standard Bearer: A Study in the Hymns of Charles Wesley, p. 9

[14] Manning, Bernard cited in Findlay, Christ’s Standard Bearer: A Study in the Hymns of Charles Wesley, p. 7

[15] Wesley, John, cited in Covenant Discipleship Quarterly, Fall 2003, Vol. 18/No 6, p. 3

[16] Manning, Bernard cited in Findlay, Christ’s Standard Bearer: A Study in the Hymns of Charles Wesley, p. 7

[17] Olude, Ola, Yoruba Musical: Souvenir of Nigeria Independence, October 1960, Orin Ominira Soju mi, Mayokun Musical Party, Niger-Challenge Press, Lagos.

[18] Sowande, Fela cited in Olude, Ola, Yoruba Musical: Souvenir of Nigeria Independence.

[19] The Methodist Church, ‘What we believe: A Cathechism for the use of the people called Methodists, Methodist Publishing, London, 2000, pp. 6-7

[20] Aluko, Sunday, African Christian Worship Made Simple: The Nigerian Experience (Lagos, CSS Bookshop, 2011), p. 172

[21] Meadows, Philip, Wesleyan DNA of Discipleship: Fresh Expression of Discipleship for the 21^st– century Church (Cambridge: Grove Books Limited, 2013), pp. 5-10, 15-24

[22] Skevington, ‘The Priesthood of all Believers: 

[23] Okegbile, Deji, Missional Leadership for Repositioning Nigerian Methodism (Lagos: Alet Inspirationz, 2019), pp. 49-50

[24] Idowu, Bolaji cited in Okegbile Deji, Stop the Methodist Funeral: Reverse Methodist Decline (London: Supertec Designs, 2017), p. 53

[25] Brigden, T. E cited in Skevington, ‘The Priesthood of all Believers….

[26] Thorsen, Don, The Wesleyan Quadrilateral: Scripture, Tradition, Reason, and Experience as a Model of Evangelical Theology (Lexington; KY, Emerth Press, 2005), p. 34

[27] Thorsen, The Wesleyan Quadrilateral, p. 35

[28] “The Scripture Way of Salvation,” (1765, sermon 43), 31. Works (Bicentennial ed.), 2:156.

[29] Preface (3), 5 , “Sermon on Several Occasions, Works, (Bicentennial ed.) 1:104-5

[30] Wesley, John Benjamin, The Works of the Rev John Wesley, Vol. vii, Third Edition (London: John Mason, 1829), pp. 487, 492

[31] https://www.methodist.org.uk/media/2008/fo-statement-episcopacy-and-methodist-doctrinal-standards-1982.pdf

[32] https://www.methodist.org.uk/media/2008/fo-statement-episcopacy-and-methodist-doctrinal-standards-1982.pdf

[33] Ogbajie, Chukwu, The Impact of Christianity on the Igbo Religion and Culture (Umuahia: Ark Publishers, 1995), pp. 5-8

[34] Holy Bible and Hymn Book, Methodist Church Nigeria, Methodist Bookshops, Lagos, 2012, pp. 534-535

[35] Stanger, Frank Bateman, The Wesleyan Doctrine of Scriptural Holiness, https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1558&context=asburyjournal

[36] Stanger, Frank Bateman, The Wesleyan Doctrine of Scriptural Holiness, https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1558&context=asburyjournal

[37] Okegbile, Deji, Evangelism in the New Millenium: A Call to Methodist Re-Awakening (Kaduna: Poskem Venture, 1999), pp. 22-25