A perception persists that "one can believe anything and be United Methodist." ...[S]uch a characterization has deep roots in our history, though it misrepresents a misreading of our tradition. As faithful Anglicans, Wesley and his colleagues presumed and affirmed the basic doctrines, beliefs, practices, and liturgies of the established church. The Articles of Religion, the Book of Common Prayer, and the Homilies of the Anglican Church formed the foundation of Methodist beliefs. Wesley held tenaciously to the historic doctrines of the Christian faith and diligently proclaimed and taught them to the Methodists and the masses who heard him preach (Kenneth Carder, Living Our Beliefs: The United Methodist Way, pp. 24-25).
Bishop Carder also notes several other reasons why Methodists have mistakenly embraced doctrinal indifference.
First, is a mischaracterization of what Wesley called the "catholic spirit." For Wesley, the catholic spirit meant that the church, in spite of its disagreements, was one Body of Christ, whether one was Methodist, Baptist, Catholic,
et al. While Methodists have rightly encouraged diversity and intellectual exploration, such openness and freedom has "led some to assume that no doctrinal parameters exist" (p. 25). Wesley is often quoted that we Methodists "think and let think," but yet forget to refer to the entire sentence: "As to all opinions which
do not strike at the root of Christianity, we think and let think."
Old Testament: Genesis 2:15-17; 3:1-7
He [the Father] removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. (John 15:2; NRSV)
...it must surely be admitted that the restoration of relationships requires not only forgiveness on the part of the offended but also the penitent willingness to be forgiven on the part of the offender. Thus R.C. Moberly interpreted the sacrifice of Christ in terms of the offering of perfect penitence by Jesus as the inclusive representative of all humanity.* The notion of inclusive representation responds to the need for a universal objective atonement. Some theologians will find this difficult and unnecessary, but certainly God's forgiveness comes alive for every sinner when he turns to God in penitence. The sign and effect of our willingness to be forgiven by God is our willingness to forgive others: the prayer 'Forgive us our trespasses as we forgive those who trespass against us' implies that the lesson of the parable of the unforgiving servant has been learnt (Matthew 18:21-35). To forgive those who have wounded us is to grow into the moral and spiritual likeness of God. 'Be merciful, even as you Father is merciful' (Luke 6:35-38): that is a translation of 'perfection'.**
