1996 Book of Discipline: Paragraph 63| General Conference 2000

Theology is our effort to reflect upon God's gracious action in our lives. In response to the love of Christ, we desire to be drawn into a deeper relationship with the "author and perfecter of our faith." Our theological explorations seek to give expression to the mysterious reality of God's presence, peace, and power in the world. By so doing, we attempt to articulate more clearly our understanding of the divine-human encounter and are thereby more fully prepared to participate in God's work in the world.

The theological task, though related to the Church's doctrinal expressions, serves a different function. Our doctrinal affirmations assist us in the discernment of Christian truth in ever-changing contexts. Our theological task includes the testing, renewal, elaboration, and application of our doctrinal perspective in carrying out our calling "to spread scriptural holiness over these lands."

While the Church considers its doctrinal affirmations a central feature of its identity and restricts official changes to a constitutional process, the Church encourages serious reflection across the theological spectrum.

As United Methodists, we are called to identify the needs both of individuals and of society and to address those needs out of the resources of Christian faith in a way that is clear, convincing, and effective. Theology serves the Church by interpreting the world's needs and challenges to the Church and by interpreting the gospel to the world.

Our theological task is both critical and constructive. It is critical in that we test various expressions of faith by asking: Are they true? Appropriate? Clear? Cogent? Credible? Are they based on love? Do they provide the Church and its members with a witness that is faithful to the gospel as reflected in our living heritage and that is authentic and convincing in the light of human experience and the present state of human knowledge?

Our theological task is constructive in that every generation must appropriate creatively the wisdom of the past and seek God in their midst in order to think afresh about God, revelation, sin, redemption, worship, the church, freedom, justice, moral responsibility, and other significant theological concerns. Our summons is to understand and receive the gospel promises in our troubled and uncertain times.

Our theological task is both individual and communal. It is a feature in the ministry of individual Christians. It requires the participation of all who are in our Church, lay and ordained, because the mission of the Church is to be carried out by everyone who is called to discipleship. To be persons of faith is to hunger to understand the truth given to us in Jesus Christ.

Theological inquiry is by no means a casual undertaking. It requires sustained disciplines of study, reflection, and prayer.

Yet the discernment of "plain truth for plain people" is not limited to theological specialists. Scholars have their role to play in assisting the people of God to fulfill this calling, but all Christians are called to theological reflection.

Our theological task is communal. It unfolds in conversations open to the experiences, insights, and traditions of all constituencies that make up United Methodism.

This dialogue belongs to the life of every congregation. It is fostered by laity and clergy, by the bishops, by the boards, agencies, and theological schools of the Church.

Conferences speak and act for United Methodists in their official decisions at appropriate levels. Our conciliar and representative forms of decision-making do not release United Methodists as individuals from the responsibility to develop sound theological judgment.

Our theological task is contextual and incarnational. It is grounded upon God's supreme mode of self-revelation--the incarnation in Jesus Christ. God's eternal Word comes to us in flesh and blood in a given time and place, and in full identification with humanity. Therefore, theological reflection is energized by our incarnational involvement in the daily life of the Church and the world, as we participate in God's liberating and saving action.

Our theological task is essentially practical. It informs the individual's daily decisions and serves the Church's life and work. While highly theoretical constructions of Christian thought make important contributions to theological understanding, we finally measure the truth of such statements in relation to their practical significance. Our interest is to incorporate the promises and demands of the gospel into our daily lives.

Theological inquiry can clarify our thinking about what we are to say and do. It presses us to pay attention to the world around us.

Realities of intense human suffering, threats to the survival of life, and challenges to human dignity confront us afresh with fundamental theological issues: the nature and purposes of God, the relations of human beings to one another, the nature of human freedom and responsibility, and the care and proper use of all creation.

As United Methodists, we have an obligation to bear a faithful Christian witness to Jesus Christ, the living reality at the center of the Church's life and witness. To fulfill this obligation, we reflect critically on our biblical and theological inheritance, striving to express faithfully the witness we make in our own time.

Two considerations are central to this endeavor: the sources from which we derive our theological affirmations and the criteria by which we assess the adequacy of our understanding and witness.

Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.

Scripture is primary, revealing the Word of God "so far as it is necessary for our salvation." Therefore, our theological task, in both its critical and constructive aspects, focuses on disciplined study of the Bible.

To aid his study of the Bible and deepen his understanding of faith, Wesley drew on Christian tradition, in particular the Patristic writings, the ecumenical creeds, the teachings of the Reformers, and the literature of contemporary spirituality.

Thus, tradition provides both a source and a measure of authentic Christian witness, though its authority derives from its faithfulness to the biblical message.

The Christian witness, even when grounded in Scripture and mediated by tradition, is ineffectual unless understood and appropriated by the individual. To become our witness, it must make sense in terms of our own reason and experience.

For Wesley, a cogent account of the Christian faith required the use of reason, both to understand Scripture and to relate the biblical message to wider fields of knowledge. He looked for confirmations of the biblical witness in human experience, especially the experiences of regeneration and sanctification, but also in the "common sense" knowledge of everyday experience.

The interaction of these sources and criteria in Wesley's own theology furnishes a guide for our continuing theological task as United Methodists. In that task Scripture, as the constitutive witness to the wellsprings of our faith, occupies a place of primary authority among these theological sources.

In practice, theological reflection may also find its point of departure in tradition, experience, or rational analysis. What matters most is that all four guidelines be brought to bear in faithful, serious, theological consideration. Insights arising from serious study of the Scriptures and tradition enrich contemporary experience. Imaginative and critical thought enables us to understand better the Bible and our common Christian history.

United Methodists share with other Christians the conviction that Scripture is the primary source and criterion for Christian doctrine. Through Scripture the living Christ meets us in the experience of redeeming grace. We are convinced that Jesus Christ is the living Word of God in our midst whom we trust in life and death.

The biblical authors, illumined by the Holy Spirit, bear witness that in Christ the world is reconciled to God. The Bible bears authentic testimony to God's self-disclosure in the life, death, and resurrection of Jesus Christ as well as in God's work of creation, in the pilgrimage of Israel, and in the Holy Spirit's ongoing activity in human history.

As we open our minds and hearts to the Word of God through the words of human beings inspired by the Holy Spirit, faith is born and nourished, our understanding is deepened, and the possibilities for transforming the world become apparent to us.

The Bible is sacred canon for Christian people, formally acknowledged as such by historic ecumenical councils of the Church. Our doctrinal standards identify as canonical thirty-nine books of the Old Testament and the twenty-seven books of the New Testament.

Our standards affirm the Bible as the source of all that is "necessary" and "sufficient" unto salvation (Articles of Religion) and "is to be received through the Holy Spirit as the true rule and guide for faith and practice" (Confession of Faith).

We properly read Scripture within the believing community, informed by the tradition of that community. We interpret individual texts in light of their place in the Bible as a whole.

We are aided by scholarly inquiry and personal insight, under the guidance of the Holy Spirit. As we work with each text, we take into account what we have been able to learn about the original context and intention of that text. In this understanding we draw upon the careful historical, literary, and textual studies of recent years, which have enriched our understanding of the Bible.

Through this faithful reading of Scripture, we may come to know the truth of the biblical message in its bearing on our own lives and the life of the world. Thus, the Bible serves both as a source of our faith and as the basic criterion by which the truth and fidelity of any interpretation of faith is measured.

While we acknowledge the primacy of Scripture in theological reflection, our attempts to grasp its meaning always involve tradition, experience, and reason. Like Scripture, these may become creative vehicles of the Holy Spirit as they function within the Church. They quicken our faith, open our eyes to the wonder of God's love, and clarify our understanding.

The Wesleyan heritage, reflecting its origins in the catholic and reformed ethos of English Christianity, directs us to a self-conscious use of these three sources in interpreting Scripture and in formulating faith statements based on the biblical witness. These sources are, along with Scripture, indispensable to our theological task.

The close relationship of tradition, experience, and reason appears in the Bible itself. Scripture witnesses to a variety of diverse traditions, some of which reflect tensions in interpretation within the early Judeo-Christian heritage. However, these traditions are woven together in the Bible in a manner that expresses the fundamental unity of God's revelation as received and experienced by people in the diversity of their own lives.

The developing communities of faith judged them, therefore, to be an authoritative witness to that revelation. In recognizing the interrelationship and inseparability of the four basic resources for theological understanding, we are following a model that is present in the biblical text itself.

The theological task does not start anew in each age or each person. Christianity does not leap from New Testament times to the present as though nothing were to be learned from that great cloud of witnesses in between. For centuries Christians have sought to interpret the truth of the gospel for their time.

In these attempts, tradition, understood both in terms of process and form, has played an important role. The passing on and receiving of the gospel among persons, regions, and generations constitutes a dynamic element of Christian history. The formulations and practices that grew out of specific circumstances constitute the legacy of the corporate experience of earlier Christian communities.

These traditions are found in many cultures around the globe. But the history of Christianity includes a mixture of ignorance, misguided zeal, and sin. Scripture remains the norm by which all traditions are judged.

The story of the church reflects the most basic sense of tradition, the continuing activity of God's Spirit transforming human life. Tradition is the history of that continuing environment of grace in and by which all Christians live, God's self-giving love in Jesus Christ. As such, tradition transcends the story of particular traditions.

In this deeper sense of tradition, all Christians share a common history. Within that history, Christian tradition precedes Scripture, and yet Scripture comes to be the focal expression of the tradition. As United Methodists, we pursue our theological task in openness to the richness of both the form and power of tradition.

The multiplicity of traditions furnishes a richly varied source for theological reflection and construction. For United Methodists, certain strands of tradition have special importance as the historic foundation of our doctrinal heritage and the distinctive expressions of our communal existence.

We are now challenged by traditions from around the world that accent dimensions of Christian understanding that grow out of the sufferings and victories of the downtrodden. These traditions help us rediscover the biblical witness to God's special commitment to the poor, the disabled, the imprisoned, the oppressed, the outcast. In these persons we encounter the living presence of Jesus Christ.

These traditions underscore the equality of all persons in Jesus Christ. They display the capacity of the gospel to free us to embrace the diversity of human cultures and appreciate their values. They reinforce our traditional understanding of the inseparability of personal salvation and social justice. They deepen our commitment to global peace.

A critical appreciation of these traditions can compel us to think about God in new ways, enlarge our vision of shalom, and enhance our confidence in God's provident love.

Tradition acts as a measure of validity and propriety for a community's faith insofar as it represents a consensus of faith. The various traditions that presently make claims upon us may contain conflicting images and insights of truth and validity. We examine such conflicts in light of Scripture, reflecting critically upon the doctrinal stance of our Church.

It is by the discerning use of our standards and in openness to emerging forms of Christian identity that we attempt to maintain fidelity to the apostolic faith.

At the same time, we continue to draw on the broader Christian tradition as an expression of the history of divine grace within which Christians are able to recognize and welcome one another in love.

In our theological task, we follow Wesley's practice of examining experience, both individual and corporate, for confirmations of the realities of God's grace attested in Scripture.

Our experience interacts with Scripture. We read Scripture in light of the conditions and events that help shape who we are, and we interpret our experience in terms of Scripture.

All religious experience affects all human experience; all human experience affects our understanding of religious experience.

On the personal level, experience is to the individual as tradition is to the church: It is the personal appropriation of God's forgiving and empowering grace. Experience authenticates in our own lives the truths revealed in Scripture and illumined in tradition, enabling us to claim the Christian witness as our own.

Wesley described faith and its assurance as "a sure trust and confidence" in the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at God's hand. Such assurance is God's gracious gift through the witness of the Holy Spirit.

This "new life in Christ" is what we as United Methodists mean when we speak of "Christian experience." Christian experience gives us new eyes to see the living truth in Scripture. It confirms the biblical message for our present. It illumines our understanding of God and creation and motivates us to make sensitive moral judgments.

Although profoundly personal, Christian experience is also corporate; our theological task is informed by the experience of the church and by the common experiences of all humanity. In our attempts to understand the biblical message, we recognize that God's gift of liberating love embraces the whole of creation.

Some facets of human experience tax our theological understanding. Many of God's people live in terror, hunger, loneliness, and degradation. Everyday experiences of birth and death, of growth and life in the created world, and an awareness of wider social relations also belong to serious theological reflection.

A new awareness of such experiences can inform our appropriation of scriptural truths and sharpen our appreciation of the good news of the kingdom of God.

As a source for theological reflection, experience, like tradition, is richly varied, challenging our efforts to put into words the totality of the promises of the gospel. We interpret experience in the light of scriptural norms, just as our experience informs our reading of the biblical message. In this respect, Scripture remains central in our efforts to be faithful in making our Christian witness.

Although we recognize that God's revelation and our experiences of God's grace continually surpass the scope of human language and reason, we also believe that any disciplined theological work calls for the careful use of reason.

By reason we test the congruence of our witness to the biblical testimony and to the traditions that mediate that testimony to us.

Since all truth is from God, efforts to discern the connections between revelation and reason, faith and science, grace and nature, are useful endeavors in developing credible and communicable doctrine. We seek nothing less than a total view of reality that is decisively informed by the promises and imperatives of the Christian gospel, though we know well that such an attempt will always be marred by the limits and distortions characteristic of human knowledge.

Nevertheless, by our quest for reasoned understandings of Christian faith we seek to grasp, express, and live out the gospel in a way that will commend itself to thoughtful persons who are seeking to know and follow God's ways.

In theological reflection, the resources of tradition, experience, and reason are integral to our study of Scripture without displacing Scripture's primacy for faith and practice. These four sources--each making distinctive contributions, yet all finally working together--guide our quest as United Methodists for a vital and appropriate Christian witness.

In addition to historic tensions and conflicts that still require resolution, new issues continually arise that summon us to fresh theological inquiry. Daily we are presented with an array of concerns that challenge our proclamation of God's reign over all of human existence.

Of crucial importance are concerns generated by great human struggles for dignity, liberation, and fulfillment--aspirations that are inherent elements in God's design for creation. These concerns are borne by theologies that express the heart cries of the downtrodden and the aroused indignation of the compassionate.

The perils of nuclear destruction, terrorism, war, poverty, violence, and injustice confront us. Injustices linked to race, gender, class, and age are widespread in our times. Misuse of natural resources and disregard for the fragile balances in our environment contradict our calling to care for God's creation. Secularism pervades high-technology civilizations, hindering human awareness of the spiritual depths of existence.

We seek an authentic Christian response to these realities that the healing and redeeming work of God might be present in our words and deeds. Too often, theology is used to support practices that are unjust. We look for answers that are in harmony with the gospel and do not claim exemption from critical assessment.

A rich quality of our Church, especially as it has developed in the last century, is its global character. We are a Church with a distinctive theological heritage, but that heritage is lived out in a global community, resulting in understandings of our faith enriched by indigenous experiences and manners of expression.

We affirm the contributions that United Methodists of varying ethnic, language, cultural, and national groups make to one another and to our Church as a whole. We celebrate our shared commitment to clear theological understanding and vital missional expression.

United Methodists as a diverse people continue to strive for consensus in understanding the gospel. In our diversity, we are held together by a shared inheritance and a common desire to participate in the creative and redemptive activity of God.

In the name of Jesus Christ we are called to work within our diversity while exercising patience and forbearance with one another. Such patience stems neither from indifference toward truth nor from an indulgent tolerance of error but from an awareness that we know only in part and that none of us is able to search the mysteries of God except by the Spirit of God. We proceed with our theological task, trusting that the Spirit will grant us wisdom to continue our journey with the whole people of God.

Christian unity is founded on the theological understanding that through faith in Jesus Christ we are made members-in-common of the one body of Christ. Christian unity is not an option; it is a gift to be received and expressed.

United Methodists respond to the theological, biblical, and practical mandates for Christian unity by firmly committing ourselves to the cause of Christian unity at local, national, and world levels. We invest ourselves in many ways by which mutual recognition of churches, of members, and of ministries may lead us to sharing in Holy Communion with all of God's people.

Knowing that denominational loyalty is always subsumed in our life in the church of Jesus Christ, we welcome and celebrate the rich experience of United Methodist leadership in church councils and consultations, in multilateral and bilateral dialogues, as well as in other forms of ecumenical convergence that have led to the healing of churches and nations.

Concurrently, we have entered into serious interfaith encounters and explorations between Christians and adherents of other living faiths of the world. Scripture calls us to be both neighbors and witnesses to all peoples. Such encounters require us to reflect anew on our faith and to seek guidance for our witness among neighbors of other faiths. We then rediscover that the God who has acted in Jesus Christ for the salvation of the whole world is also the Creator of all humankind, the One who is "above all and through all and in all" (Ephesians 4:6).

As people bound together on one planet, we see the need for a self-critical view of our own tradition and accurate appreciation of other traditions. In these encounters, our aim is not to reduce doctrinal differences to some lowest common denominator of religious agreement, but to raise all such relationships to the highest possible level of human fellowship and understanding.

We labor together with the help of God toward the salvation, health, and peace of all people. In respectful conversations and in practical cooperation, we confess our Christian faith and strive to display the manner in which Jesus Christ is the life and hope of the world.

Doctrine arises out of the life of the Church--its faith, its worship, its discipline, its conflicts, its challenges from the world it would serve.

Evangelism, nurture, and mission require a constant effort to integrate authentic experience, rational thought, and purposeful action with theological integrity.

A convincing witness to our Lord and Savior Jesus Christ can contribute to the renewal of our faith, bring persons to that faith, and strengthen the Church as an agent of healing and reconciliation.

This witness, however, cannot fully describe or encompass the mystery of God. Though we experience the wonder of God's grace at work with us and among us, and though we know the joy of the present signs of God's kingdom, each new step makes us more aware of the ultimate mystery of God, from which arises a heart of wonder and an attitude of humility. Yet we trust that we can know more fully what is essential for our participation in God's saving work in the world, and we are confident in the ultimate unfolding of God's justice and mercy.

In this spirit we take up our theological task. We endeavor through the power of the Holy Spirit to understand the love of God given in Jesus Christ. We seek to spread this love abroad. As we see more clearly who we have been, as we understand more fully the needs of the world, as we draw more effectively upon our theological heritage, we will become better equipped to fulfill our calling as the people of God.

1996 Discipline ¶ 63