Calvinistic Methodism or Reformed Methodism includes a number of Methodists who adhere to a modified form of the Reformed theology of John Calvin.1 In addition to Reformed soteriology, Calvinistic Methodists adhere to Reformed covenant theology.2 The majority of Methodism in the present day adheres to Wesleyan-Arminian theology, formulated by John Wesley and codified by John William Fletcher. Calvinistic Methodism traces its origins to the Evangelical Revival work of George Whitfield, a contemporary of John Wesley.3 Calvinistic Methodist doctrine is explicated in the Confession of Faith of the Calvinistic Methodists of Wales (1823).4
Like their Wesleyan Methodist counterparts, Calvinistic Methodists engage in Bible reading, extemporaneous prayer, self-examination, and emphasize preaching. The sermon is seen as the center of Calvinistic Methodist worship.5 Unlike other Reformed Churches, Calvinistic Methodists teach the Methodist doctrine of the New Birth—a personal experience of salvation.2 George Whitefield exprienced an evangelical converion in 1735 and his sermon The Nature and Necessity of our New Birth in Christ Jesus in Order to Salvation (1737) was widely read.2 Calvinistic Methodists who write about their salvation do so "within the framework of the Calvinist ordo salutis—this 'order of salvation' of ruin, redemption and restoration."2 However, the distinctive doctrine that characterizes Wesleyan Methodism—entire sanctification—is not upheld by Calvinistic Methodists; while both Wesleyan Methodists and Calvinistic Methodists teach a growth in grace, Calvinistic Methodists do not believe that believers can be entirely sanctified in this life.2 Calvinistic Methodists teach believers should "expect the Christian life to be characterised by a gradual process of conquestion over indwelling sin and training in the habits of practical godliness."2 Tempation is addressed through participation in the means of grace.2 Calvinistic Methodists teach that "one who had been justified by faith could have the inner, personal assurance of their acceptance with God through the witness of the Spirit." In contrast, "Cavin believed the inner testimony of the Holy Spirit confirmed the authority of Scripture instead of confirming inwardly one's assurance of salvation; although Calvin believed the Spirit was the agent who joined the believer to Christ."6
In 1741, a formal schism between Calvinistic Methodists led by George Whitefield and Wesleyan Methodists led by John Wesley occurred; points of contention were outlined in A Letter to the Rev. Mr. John Wesley: In Answer to his Sermon Entituled Free Grace.1 Subsequently, the Evangelical Revival was characterized by three groups: the Moravians, Wesleyan Methodists, and Calvinistic Methodists.2 Calvinistic Methodist preacher Howell Harris "developed an organisational structure that tied together Calvinistic Methodism in England and Wales."2 In 1741, the main centres of Calvinistic Methodism included London, Bristol, Gloucestershire, and Wales.2 Between 1741 to 1743, Calvinistic Methodist socities implemented the use of bands that met once a week to pray, encourage one another and study the faith.2 By 1750, over 420 Calvinistic Methodist socities were present in the Kingdom of Great Britain.2
In the present-day, Calvinistic Methodism is represented in the Countess of Huntingdon's Connexion, which has congregations around the world; Calvinistic Methodism was formalized in the Presbyterian Church of Wales, which is also known as the Calvinistic Methodist Church.1
References
References
- Jones, David Ceri; Schlenther, Boyd Stanley; White, Eryn Mant (15 April 2012). The Elect Methodists: Calvinistic Methodism in England and Wales, 1735-1811. University of Wales Press. ISBN 978-0-7083-2502-5.
Rooted firmly in the English Reformed Protestant tradition, this movemetn maintained a markedly different theological position to Wesley's. The Calvinistic Methodists, the 'elect' Methodists, followed the teachings of John Calvin, the sixteenth-century Reformer ... The later developments of Calvinistic Methodism, especially following the rise to prominentce of the countess of Huntingdon, has been painstankingly pieced together in Alan Harding's The Countess of Huntingdon's Connexion: A Sect in Action in Eighteenth-Century England (2003).
- Jones, David Ceri; Schlenther, Boyd Stanley; White, Eryn Mant (15 April 2012). The Elect Methodists: Calvinistic Methodism in England and Wales, 1735-1811. University of Wales Press. p. 5-7, 35-36, 42, 49-51, 58, 77-78. ISBN 978-0-7083-2502-5.
- Workman, Herbert Brook (1912). Methodism. The University Press. p. 91.
In reality Arminianism and Calvinism are so irreconcilable that it is difficult to conceive how the two opposing theologies could ever, under any circumstances, have been combined in one body. It was fortunate that the separation occurred during Wesley's lifetime; it was disastrous that the controversy on both sides was conducted with mroe than usual theological positiveness. Finally, after both sides had considerably modified their first crude dogmatism, both went their several ways. Whitefield established his own socities; Wesley, supported by the powerful pen of Fletcher, went on to perfect his organisation.
- "Confession of Faith of the Calvinistic Methodists of Wales (1823)". A Puritan's Mind. Retrieved 11 June 2026.
- The Irish Ecclesiastical Record. Browne and Nolan. 1946. p. 59.
- Wood, Laurence W. (23 September 2002). The Meaning of Pentecost in Early Methodism: Rediscovering John Fletcher as John Wesley's Vindicator and Designated Successor. Bloomsbury Publishing USA. p. 26. ISBN 979-8-8818-5409-6.