Auswahl der wissenschaftlichen Literatur zum Thema „Grace Methodist Church (Dayton)“

This study aims to find out about the attitude of the Methodist Church in involving children to receive the elements of the communion. The Holy Communion is one of the two sacraments recognized by Protestant Christian churches. This Holy Communion is a direct command from the Lord Jesus to be carried out by His churches on this earth. This can be seen from the words of Jesus who stated "Do this in remembrance of me". According to John Wesley, communion is a suggestion of grace that God has given to every human being. That gift was given by God to everyone by God's will, everyone can receive it because that gift is God's love for humans through Jesus Christ who sacrificed himself as a way of salvation for mankind. According to John Wesley communion is a universal means of grace, therefore children may participate in the communion.

AbstractEcclesiology eventually imposed itself as the main theme of the international Methodist / Catholic dialogue by virtue of what have been from the beginning the differences in the respective self-understanding and ecclesial claims of the partners. Confessing that no ecclesiology shaped in a time of division is likely to be entirely satisfactory, the Joint Commission in its Nairobi Report of 1986 ('Towards a Statement on the Church') began exploring 'ways of being one Church' that might obtain in the case of reunion, and the goal of the Methodist / Catholic dialogue was formulated as 'full communion in faith, mission and sacramental life'; and so it has remained, although 'governance' should probably be added as a fourth element in communion. By the time of the Seoul Report of 2006 ('The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church'), the Commission decided to face head-on the need for 'a mutual reassessment' in the 'new context' set by the ecumenical movement: each partner would look at the other with the eye of faith for what could be discerned there as 'truly of Christ and of the Gospel and thereby of the Church'. The way was thus opened for an 'exchange of gifts' on the road to 'full communion'. The dialogue continues to confront long-standing questions on what may be called 'the instrumentality of grace' as the Joint Commission prepares a Report for Durban 2011 on 'Encountering Christ the Saviour: Church and Sacraments'. The classic Faith and Order themes of baptism, eucharist and ministry remain in need of full settlement, and an ecumenical confession of 'the faith of the Church' would be welcome. Meanwhile, the Joint Commission has produced – under the title 'Together to Holiness'- a thematic synthesis of the first eight rounds of dialogue (1967-2006).

KoangHyoeNyoWon (廣惠女院, Women's Hospital of Extended Grace) was opened in Pyengyang in 1898. I looked into the process of the dispensary's establishment, and some of its medical service activities, its personnel and financial operations, and the history of the changes KoangHyoeNyoWon had undergone. KoangHyoeNyoWon was established in Pyengyang by the WFMS (Woman’s Foreign Missionary Society) to provide medical services for women as an independent medical enterprise. The first attempt to open a women’s clinic failed in 1894, but in 1898, KoangHyoeNyoWon began operations. It built a system of medical services in cooperation with Giholbyeowon (the Hall Memorial Hospital), which was another clinic established by the Methodist Church. In addition, it tried to extend the medical services not only to women and children, but also to the poor and the disabled; therefore, it had the characteristics of a social welfare center. These facts led KoangHyoeNyoWon to rely on the support of the WFMS. The WFMS had provided KoangHyoeNyoWon with manpower, personnel expenses, medicine, medical facilities, and fees for maintenance, fuel, insurance, etc. In addition, the WFMS had covered the cost of rebuilding and reequipping the dispensary. But Jahye Clinic, a colonial medical center, opened in 1910 and competed with KoangHyoeNyoWon, which explains why the dispensary for women had to make changes. By the 1910s, gender discrimination in Joseon had lessened and women were more likely to use hospitals such as Jahye Clinic and Giholbyeowon; at the same time, demands for KoangHyoeNyoWon to become financially independent increased as the financial situation of the WFMS deteriorated. By 1914, there was talk of closing KoangHyoeNyoWon. However, it began to seek solutions to overcome the crisis and to gain financial independence. Several attempts were made to improve medical facilities, support medical education to supply independent manpower, and diversify medical services. Gradually, KoangHyoeNyoWon became a maternity clinic and offered medical care in conjunction with other clinics. In the 1920s, KoangHyoeNyoWon was merged with other hospitals—Giholbyeowon (Methodist Church) and Caroline Memorial Hospital (Presbyterian Church). It resulted from the willingness of the missionary society in Joseon to build a large and strong Christian hospital in order to compete with the colonial and national hospitals that wereexpanding aggressively. As a result, KoangHyoeNyoWon became the women’s ward of the United Christian Hospital. Through the merger, women were able to receive better and more comprehensive medical services, making KoangHyoeNyoWon the best choice for women in need. Now it was time for the question of why and how there should be a women’s clinic.

Charles Villia-Vicencio's theology developed in the context of the struggle against Apartheid is interpreted as a transposition of key themes from the Methodist theological tradition into a liberative key. This is takes place through Villa-Vicencio's expansion of the notion of salvation and his affirmation of the preferential option for the poor. The article exams the significance of this in relation to the themes of grace and responsibility, the renewal of the church, and resistance to oppression. It argues that this transposition continues to have significance for contemporary Methodist theology and needs to be critically and constructively recovered.

Vivir la Gracia de Dios: Un compromiso social metodista permanente. Contribuciones para la identidad del metodismo peruano. La primera parte aborda la manifestación de la Gracia de Dios en la teología wesleyana, sus aspectos centrales y como ésta va delineando la identidad metodista. La segunda parte pregunta por lo que caracteriza a la identidad metodista marcada por las obras de piedad y misericordia y que siendo medios de gracia, señales exteriores, Dios nos provee de ellas para nuestra formación espiritual personal y comunitaria. Como característica también es abordado el espíritu evangelizador como respuesta al mandato dado por nuestro Señor Jesucristo de ir y predicar el Evangelio a toda criatura. La tercera parte aborda la presencia metodista en el Perú. Desde sus orígenes, en el Siglo XIX con la presencia de las Sociedad Bíblica Británica y la Americana, el envío de misioneros colportores; el primer intento de establecer la Misión Metodista con William Taylor (1877-1887); el segundo y definitivo intento por establecer la obra metodista con Francisco Penzotti (1888-1889), el trabajo realizado por el Dr. Thomas B. Wood y la organización de la Misión Metodista, su aporte en el campo jurídico y educacional; el trabajo realizado por los primeros pastores metodistas peruanos como: José Q. Illescas, Manuel Noriega y Adolfo T. Vásquez. La organización de la Obra Misionera del periodo 1904-1939, el auge y desarrollo de la obra en el periodo 1940-1969. La autonomía de la Iglesia en 1970, realizándose cambios en la estructura de la misión y llegando a la Primera Asamblea Constituyente con la elección del primer obispo peruano, el Dr. Wenceslao Bahamonde. El auge de una iglesia autónoma que aprende a caminar con pies propios pero que no siempre vive la Gracia de Dios y entra en crisis de identidad y testimonio. La última parte finaliza con las contribuciones de la Iglesia Metodista para la sociedad peruana hoy a través de la obra educativa, la obra social, el compromiso ecuménico y los desafíos que como iglesia cristiana tenemos para la transformación de la sociedad peruana. Vivir la Gracia de Dios es un compromiso social metodista permanente y la Iglesia Metodista del Perú está llamada y desafiada a transformar la sociedad peruana, a compartir esa Gracia que recibió con aquellos que viven en desgracia, con aquellos a los que se les niega la Gracia de Dios diariamente. Vivir y compartir la Gracia de Dios hoy en el Perú es una misión impostergable.
Living the Grace of God: A permanent Methodist social commitment. Contributions to the identity of Peruvian Methodism. The first part addresses the manifestation of Gods Grace in Wesleyan theology, its core aspects and the way Grace delineates Methodist identity. The second part deals with the question of what characterizes the Methodist identity marked by charitable deeds and works of mercy, and the way these, as means of Grace and external signs, are provided by God for our own and our communitys spiritual formation. Another characteristic that is also addressed in this part is the evangelizing spirit as a response to the mandate given by our Lord Jesus Christ to go out and preach the Gospel to all creatures. The third part addresses the Methodist presence in Peru. From its origins in the Nineteenth Century with the presence of the British and American Biblical Societies, the sending of Colporteur missionaries; the first attempt to establish the Methodist Mission with William Taylor (1877-1887); the second and final attempt to establish the Methodist work with Francisco Penzotti (1888-1889), the work done by Dr. Thomas B. Wood and the organization of the Methodist Mission, his contribution in the legal and educational fields; the work done by the first Peruvian Methodist ministers such as José Q. Illescas, Manuel Noriega and Adolfo T. Vásquez. The organization of the Missionary Work during the 1904-1939 period, the full expansion and development of the organization during the 1940-1969 period. The churchs autonomy in 1970, with the first changes in the structure of the mission up to the holding of the First Constituent Assembly with the election of the first Peruvian bishop, Dr. Wenceslao Bahamonde. The heyday of an autonomous church that learns to walk on its own but not always lives the Grace of God and goes through a crisis of identity and testimony. The last part ends with the Methodist Churchs current contribution to the Peruvian society through educational and charitable work, as well as ecumenical commitment and the challenges that we are forced to face, as Christian church, for the transformation of the Peruvian society. Living the Grace of God is a permanent Methodist social commitment and the Methodist Church of Peru is called and challenged to transform the Peruvian society, to share the Grace that it received with those who live in disgrace, those who are denied the Grace of God on a daily basis. Living and sharing the Grace of God today in Peru is a mission that cannot be put off

The United Methodist Hymnal includes many hymns which make use of ableist language. This paper sets forth an understanding of disability and ability so that the ableist language in United Methodist hymnody may be identified and, when needed, addressed through suggested revision or omission. Putting prominent themes of disability theology and hymnology into conversation with one another, this paper addresses the theological anthropology present in particular hymns with a particular focus on the difference between healing and curing, the metaphors of disability as sin, and images of disability in biblical texts.

This chapter examines the theologies of the sacraments of the eighteenth-century brothers John and Charles Wesley, two of the most influential leaders of the eighteenth-century evangelical movement in the Church of England. Based on the synergistic relationship between worship and theology, and combining evangelical experience and sacramental grace, the Wesley brothers asserted that God in Christ initiates the work of grace in believers through Baptism and sustains it through Eucharist. In short, believers receive inward grace through the outward means of the sacraments. In their theological writing and hymns, the grace-focused sacramental theology of the Wesley brothers found creative and vigorous expression that remains influential today, particularly in the Methodist tradition.

This chapter applies the methods of Receptive Ecumenism to investigate what Catholics and Methodists can learn and receive from each other concerning the call to holiness in relation to personal Christian discipleship, the ecclesial character of grace, the church as means of grace, and holy living and holy dying as a vocation to sanctification and fullness of life. It draws on The Call to Holiness: From Glory to Glory (Joint International Commission for Theological Dialogue between the World Methodist Council and the Catholic Church, 2016) and Pope Francis’ Apostolic Exhortation, Gaudete et Exsultate on ‘The Call to Holiness in Today’s World’ (2018). As well as identifying areas of theological convergence, the chapter considers respective potential learning in service of ecclesial reform through the transformation of structures, spiritual and liturgical practices, and Christian service in the world. Each section concludes by posing questions for further study.

Abstract Southern Methodists privately and publicly made numerous comments about the sinfulness of riches and the riches of grace. In these two terse entries of Richard Whatcoat’s journal, we see laid bare one of the Methodists’ inversions of values. In the stately mansion of Nomini Hall, perhaps provoked by the grandeur and display around him, Brother Whatcoat warned one of the oldest wealthy southern families that their salvation would be well nigh impossible. Far less is known about Mary Davis, who might never have entered the historical record had it not been for her piety. By gender and class a more typical early Methodist, Davis represents the many plain folk converts who found meaning and worth in the church.