1.

METHODISM IN BRITAIN

1.1. The foundation and establishment of Methodism

Methodism is a movement that started in the Anglican Church. The problem which led to the

separation between Anglicans and Methodists was neither about doctrine, nor about the

constitution of the Methodist Societies. It was the methods used by Wesley and his friends to

expand the societies that were offensive.

The following factors played an important role in the foundation and establishment of

Methodism in Britain.

a. The open-air preaching

Encouraged by George Whitefield, John Wesley began preaching outside, beside his father’s

grave, in the churchyard. He then moved out and went to preach where miners were working and

in public areas.

He was not only limited to preach in the open-air, but also he did so into the Anglican parishes

without invitation or permission.

The open-air preaching was attracting many people to the extent that some of the people were no

more going to church and became unkind to Anglican Church leaders.

Some Anglican priests started complaining about John Wesley’s method and some of them

closed their pulpits against Wesley and his people.

John Butler, Bishop of Bristol, received complaints about Wesley’s conduct from his clergy and

expelled him from his diocese with these words, “You have no business here, and you are not

commissioned to preach to the diocese”.

Being a Fellow of Oxford College, John claimed to be allowed to preach everywhere (even if

legally he was quite wrong). He then said, “I am a priest of the church universal, I have now no

parish of my own, I look upon all the world as my parish”.

Therefore, Wesley developed a fundamental principle of Methodism, the itinerancy of its

preachers, whose territorial boundaries were set by God alone.

b. The Act of Toleration of 1689

By that Act, it was permissible to build and attend chapels for non-Anglican worship. Other

churches, except the Roman Catholic Church were allowed to build chapels and have them

registered.

John Wesley built a lot of chapels professing allegiance to Anglican principles without

registering them.

It was not until 1787 that he formally advised all chapels and preachers to be licensed and at the

same time insisted that the chapels should be called Methodist chapels and the preachers

“preachers of the Gospel”.

 c. Organization of conferences

From 1744, Wesley launched the system of meetings called conferences.

In that meeting, it was decided that the itinerant lay preachers should meet with the ordained

ministers to consider what to preach, how to teach and what to do, i.e. how to regulate the

Methodist doctrine, discipline and practice.

Nonetheless, participants unanimously declared that their intention in organizing the societies

was not to form any new sect, but to reform the nation, particularly the church, and to spread

scriptural holiness over the land.

d. Influence of Peter King and Edward Stillingfleet’s writings (works)

Peter King in Account of the Primitive church, wrote that in the New Testament, bishops and

presbyters constitute the same order and therefore presbyters as well as bishops have the right to

ordain. He added in saying that in the first three hundred years of the Christian era, did from time

to time ordain.

Edward Stillingfleet in Irenicum showed that no particular form of church government is laid

down in scripture, and that therefore neither Episcopacy nor Presbyterianism can claim to be of

divine right.

In 1746, John Wesley read those writings and was convinced with them.
 e. Constitution of the “Legal Hundred”

In February 1784, John Wesley, by the Deed of Declaration, appointed an executive body of

hundred specified men and made that group his successor as he was getting old and could no

more count on Fletcher of Madeley (died in 1785) and Charles Wesley (getting old as well).

By the Deed, the “Legal Hundred” had the authority to replace its members when they died, thus

guaranteeing its continued existence.

f. Ordination and consecration of ministers

In September 1784, without consulting with his conference, John Wesley ordained Richard

Whatcoat and Thomas Vasey as deacons, and on the following day as presbyters. On the same

occasion he consecrated Rev. Thomas Coke who was episcopally ordained as superintendent. He

sent the three men to America.

He ordained presbyters for Scotland and the mission field in 1785 and 1786. And in 1788 and

1789, he ordained a few for work in England and a superintendent.

g. Revision of the Book of Common Prayer in 1784

The revision was meant for the Book to serve in the Sunday service in America.

From 1788, the Sunday service was permitted in Methodist preaching houses on Sunday

mornings.
Methodist societies after John Wesley

John Wesley died priest (2 March 1791) in the Church of England. In 1784, he said, “I believe I

shall not separate from the Church of England until my soul separates from my job”.

Three years later he stated, “When the Methodists leave the church, God will leave them”. His

loyalty was not shared by all his followers. The separation of the Methodists from the Anglican

Church came after the death of John Wesley.

As much as John Wesley died as Anglican priest, he had prepared people called Methodists to

lead in England as a church.

In 1793, the conference decided to ordain Methodist ministers by being “received into full

connection” rather than by the laying on of hands. The same conference gave permission for

Methodist preachers to administer sacraments.

All these events were sufficient to confirm the process of separation between Methodists and

Anglicans, pointing to the establishment of Methodism as a church.

Meanwhile, the conference or Legal Hundred made efforts to remain loyal to the Church of

England. Their organization was not called Methodist Church, but Methodist Connexion,

Methodist societies or Wesleyan Methodism. The preachers were just called preachers of the

Gospel, not ministers. Marriages, funerals, and often baptism still took place in the parish

Church.
 1.2. Divisions in British Methodism

The divisions in Wesleyan Methodism were not so much about fundamental differences in

theology or doctrine. Rather, they were often caused by personal differences, misunderstandings

or tactlessness on the part of individuals and groups.

a. The Methodist New Connexion (1797)

It was founded by Alexander Kilham (an ordained preacher for Mr. Wesley) and William Thom.

Alexander Kilham was a Congregationalist one who wanted to give for more powers to the laity

(power to administer sacraments), and wanted the complete separation of Methodism from the

Church of England. Its membership was about 5000 when it broke away.

b. The Independent Methodists (1806)

Their emphasis was laid on the freedom and independence of the local church, authority being

vested in the members themselves. The Independent Methodists were working with unpaid

ministers.

c. The Primitive Methodists (1811)

This group was founded by Hugh Bourne and William Clowes. Their emphasis was the

organization of camp meetings. The founders were expelled from the connexion on the grounds

that camp meetings were contrary to the order and discipline of the connexion.
The Primitive Methodists placed great emphasis upon the role of laypeople.

d. The Bible Christians Church (1815)

The group derived from the belief that all problems should be solved by recourse to the Bible.

The founder was Willian O’ Bryan who failed to be a Methodist minister. His followers were not

actually Methodist themselves.

Their input in Methodism was the admission of women as itinerant preachers by their conference

since 1827.

e. The United Methodist Free Church (1857)

This group was an association of a number of smaller groups who seceded from the Wesleyan

Methodism:

- The Protestant Methodists – broke away in 1827 because of the “Leed Organ

controversy”. The organ was considered to be a godless instrument by the conference.

- The Arminian Methodists

- The Wesley Methodist Association-which was against power in the hands of a few

individuals.

1.3. Toward union

The union was accomplished in two stages:

- First: Methodist New Connexion + Bible Christians + United Methodist Free Church

→United Methodism in 1907.

- Second: Primitive Methodists + United Methodists + Wesleyan Methodists →The

Methodist Church in 1932.