Historical roots of Methodism as a doctrine

From the historical point of view, some authors link Methodism to the practice of the early Christians, who after conversion had to create a habitus, or implicit vision of the world, through discipline. At that time, theology was trying to link the metaphysical reflections on God to their pastoral and salvific implications, with the aim of regulating the Christians’ life in the world. To this end, catechisms and liturgies were produced which, on the one hand, were the result of rigorous theological reflections and, on the other hand, were to answer the simple questions of the first worshippers with regard to the rites they had to observe and practice (Maddox 1988).
From the beginning of the Middle Ages the study of theology became an essentially speculative science, which continued to be studied in the universities that had adopted the Aristotelian model. It was so that a big part of the theological studies were devoted to the preparation of manuals for the training of the ministers of worship as well as to the examination of any issue from a logical point of view, finally becoming detouched from human life. The so-called practical (mystical or spiritual) theology often remained isolated in the convents.
In later centuries two separate theologies emerged: an academic “theoretical theology” and a “practical theology” that dealt with morality, and this made it increasingly difficult for men to understand the relationship between what they believed and what they did (Maddox 1988).
Even if Wesley’s Methodism is linked to the model of the practical theology of the early Christians, it would be reductive to forget its deep Anglican roots and the value attributed to creeds, liturgy and prayers for spiritual development (Wesley wrote the Sunday Service especially for the North American Methodists). The theological dimension of Methodism is also demonstrated by Wesley’s Biblical studies (Wesley 1866), by the hymn texts he wrote with his brother Charles, by the periodic conferences with preachers in which he clarified theological issues and by his other numerous writings.
The published sermons – very different from the oral preaching that contained mainly messages intended to awaken the general public – were aimed at the theological education of the faithful Methodists, and would always consider the repercussions of the speculative doctrine on the practical life of men (Maddox 1988).