The Evangelical Methodist Church

History:
About the church

"On May 9, 1946, in the city of Memphis, Tennessee, a small group of preachers and laymen met together for consultation and prayer, endeavoring to cope with the growing apostasy of the church. After long hours of waiting before God in prayer, they felt definitely led of God to organize the Evangelical Methodist Church." (Discipline of the Evangelical Methodist Church.)

"With a firm conviction that the gulf that separates conservative and liberal thought in the church is an ever-widening chasm which can never be healed, the Evangelical Methodist Church came into being to preserve the distinctive doctrines of primitive Methodism, founded upon the inspiration and authenticity of the Bible and upon the Articles of Religion as set forth by John Wesley." (Discipline of the Evangelical Methodist Church.)

The Evangelical Methodist Church is congregational in that local church property ownership and the call of a pastor are vested in the local congregation. Members of the local church boards and
committees are elected by the congregation at the Annual Church Conference. The denomination is connectional in that each local congregation agrees to be governed by the Discipline of the Evangelical Methodist Church and to participate in the Annual, District, and General Conferences by sending delegates.

The First Evangelical Methodist Church of Parkersburg was originally organized in 1940 as a result of a tent revival held on Pike Street near the community building. The group bought a lot on Gladstone Street and built the tabernacle that was used until 1974. In 1953, the church affiliated with the Evangelical Methodist Church. The present church was built on Gihon Road in 1974. An educational unit was dedicated in 1984 and the Family Center was built in 1986. Evangelical Methodist pastors who have served the church include Rev. Raymond Deem, Rev. Bill Dillon, Rev. Thurman Slusser, Rev. Don Byrnes, Rev. Neal Anderson, Rev. Floyd B'Hymer, Rev. Robert Sutton, Rev. Harry Dull and Rev. Larry Piatt.

"On May 9, 1946, in the city of Memphis, Tennessee, a small group of preachers and laymen met together for consultation and prayer, endeavoring to cope with the growing apostasy of the church. After long hours of waiting before God in prayer, they felt definitely led of God to organize the Evangelical Methodist Church." (Discipline of the Evangelical Methodist Church.)

"With a firm conviction that the gulf that separates conservative and liberal thought in the church is an ever-widening chasm which can never be healed, the Evangelical Methodist Church came into being to preserve the distinctive doctrines of primitive Methodism, founded upon the inspiration and authenticity of the Bible and upon the Articles of Religion as set forth by John Wesley." (Discipline of the Evangelical Methodist Church.)

The Evangelical Methodist Church is congregational in that local church property ownership and the call of a pastor are vested in the local congregation. Members of the local church boards and
committees are elected by the congregation at the Annual Church Conference. The denomination is connectional in that each local congregation agrees to be governed by the Discipline of the Evangelical Methodist Church and to participate in the Annual, District, and General Conferences by sending delegates.

The First Evangelical Methodist Church of Parkersburg was originally organized in 1940 as a result of a tent revival held on Pike Street near the community building. The group bought a lot on Gladstone Street and built the tabernacle that was used until 1974. In 1953, the church affiliated with the Evangelical Methodist Church. The present church was built on Gihon Road in 1974. An educational unit was dedicated in 1984 and the Family Center was built in 1986. Evangelical Methodist pastors who have served the church include Rev. Raymond Deem, Rev. Bill Dillon, Rev. Thurman Slusser, Rev. Don Byrnes, Rev. Neal Anderson, Rev. Floyd B'Hymer, Rev. Robert Sutton, Rev. Harry Dull and Rev. Larry Piatt.


Statement of Beliefs:
Chapter 1. Articles Of Religion

I. Of Faith in the Holy Trinity.

¶21. There is but one living and true God, everlasting, without body or parts; of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this Godhead, there are three persons of one substance, power, and eternity--the Father, the Son, and the Holy Ghost.

II. Of the Word, or Son of God, who was made very man.

¶22. The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures--that is to say, the Godhead and manhood--were joined together in one person; never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

III. Of the Resurrection of Christ.

¶23. Christ did truly rise again from the dead, and took again His body, with all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth until He return to judge all men at the last day.

IV. Of the Holy Ghost.

¶24. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.

V. Of the Sufficiency of the Holy Scriptures for Salvation.

¶25. The Holy Scriptures contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or necessary to salvation. In the name of the Holy Scriptures, we do understand those canonical books of the Old and New Testaments, of whose authority was never any doubt in the church.

The names of the Canonical Books:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes, or the Preacher, Cantica, or Song of Solomon, Four prophets the Greater, Twelve prophets the less. All the books of the New Testament, as they are commonly received, we do receive and account canonical.

VI. Of the Old Testament.

¶26. The Old Testament is not contrary to the New; for both in the Old and New Testaments everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being God and man. Wherefore they are not to be heard who feign that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil precepts thereof necessity to be received in any Commonwealth; yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.

VII. Of Original or Birth Sin.

¶27. Original Sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

VIII. Of Free Will.

¶28. The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God without the grace of God by Christ enabling us, that we may have a good will, and working with us, when we have that good will.

IX. Of the Justification of Man.

¶29. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings: whereof, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort.

X. Of Good Works.

¶30. Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be evidently known as a tree is discerned by its fruit.

XI. Of Works of Supererogation.

¶31. Voluntary works, besides, over and above God's commandments, which are called works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants.

XII. Of Sin After Justification.

¶32. Not every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification: after we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives. And, therefore, they are to be condemned who say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

XIII. Of the Church.

¶33. The visible church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the sacraments, duly administered, according to Christ's ordinance, in all those things that of necessity are requisite to the same.

XIV. Of Purgatory.

¶34. The Romish doctrine concerning purgatory, pardons, worshipping and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

XV. Of Speaking in the Congregation in such a Tongue as the people understand.

¶35. It is a thing plainly repugnant to the Word of God, and the custom of the primitive church, to have public prayer in the church, or to minister the sacraments, in a tongue not understood by the people.

XVI. Of the Sacraments.

¶36. Sacraments, ordained of Christ, are not only badges or tokens of Christian men's profession, but rather they are certain signs of grace, and God's good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord.
Those five, commonly called sacraments--that is to say Confirmation, Penance, Orders, Matrimony, and Extreme Unction--are not to be counted for sacraments of the gospel, being such as have partly grown out of the corrupt following of the apostles, and partly are states of life allowed in the Scriptures, but yet have not the like nature of Baptism and the Lord's Supper, because they have not any visible sign of ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as we worthily receive the same way have they a wholesome effect or operation; but they that receive them unworthily purchase to themselves condemnation, as St. Paul saith, I Cor. XI. 29.

XVII. Of Baptism.

¶37. Baptism is not only a sign of profession, and mark of difference, whereby Christians are distinguished from others that are not baptized, but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the church.

XVIII. Of the Lord's Supper..

¶38. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.
Transubstantiation, or the change of the substance of bread and wine in the Supper of the Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and have given occasion to many superstitions.
The body of Christ is given, taken, and eaten, in the Supper, only after a heavenly and spiritual manner. And the means whereby the Body of Christ is received and eaten in the Supper, is faith.
The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

XIX. Of both Kinds.

¶39. The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Supper, by Christ's ordinance and commandment, ought to be administered to all Christians alike.

XX. Of the One Oblation of Christ finished upon the Cross.

¶40. The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit.

XXI. Of the Marriage of Ministers

¶41. The ministers of Christ are not commanded by God's law either to vow the estate of single life, or to abstain from marriage; therefore, it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

XXII. Of the Rites and Ceremonies of Churches

¶42. It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word. Whosoever, through his private judgment, willingly and purposely, doth openly speak against the rites and ceremonies of the church to which he belongs, which are not repugnant to the work of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the church, and woundeth the consciences of weak brethren.
Every particular church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification.

XXIII. Of the Rulers of the United States of America*

¶43. The President, the Congress, the general assemblies, the governors, and the councils of state, as the delegates of the people, are the rulers of the United States, according to the division of power made to them by the Constitution of the United States, and by the Constitution of their respective states. And the said states are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction.

XXIV. Of Christian Men's Goods.

¶44. The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor according to his ability.

XXV. Of a Christian Man's Oath.

¶45. As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle, so we judge that the Christian religion doth not prohibit but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.

XXVI. Perfect Love.*

¶46. Perfect love is that renewal of our fallen nature by the Holy Spirit, received through faith in Jesus Christ, whose blood of atonement cleanseth from all sin; whereby we are not only delivered from the guilt of sin, but are washed from its pollution, saved from its power, and are enabled, through grace, to love God with all our hearts and to walk in His holy commandments blameless.


*Explanation: Christian perfection is a state of righteousness and true holiness, which every regenerate believer may obtain. It consists in being cleansed from all sin, loving God with all the heart, soul, mind, and strength, and loving our neighbor as ourselves. This gracious state of perfect love is obtainable in this life by faith, both gradually and instantaneously, and every child of God should earnestly seek to grow in grace. It does not deliver us from temptations, infirmities, ignorance, and mistakes which are common to man. We accept as our doctrinal interpretation, Wesley's Sermons, Wesley's Notes on the New Testament,
Wesley's Journal, and Wesley's A Plain Account of Christian Perfection.