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Relevant bibliographies by topics / Keswick movement

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Academic literature on the topic 'Keswick movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Keswick movement"

1

Kim, Yung Han. "On The Spirituality of Keswick Movement." Studies in Systematic Theology 23 (December 30, 2015): 8–37. http://dx.doi.org/10.24827/sst.23.1.1.

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Courey, David. "Victory in Jesus: Perfectionism, Pentecostal Sanctification, and Luther’s Theology of the Cross." Journal of Pentecostal Theology 22, no. 2 (2013): 257–74. http://dx.doi.org/10.1163/17455251-02202010.

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This paper examines perfectionist motifs in baptistic Pentecostal notions of sanctification, and asks whether resources to solve this quandary may be found within the tradition itself. Tracing these motifs back to the ‘Finished Work’ theology of William Durham, variations on themes of the Keswick movement are noted. These parallels continue through the institutional period, and recurrence of ‘union with Christ’ and ‘crucifixion with Christ’ tropes are discovered, particularly in the Assemblies of God Pentecostal Evangel. Keswick leader L.E. Maxwell’s classic The Crucified Life provides a direct connection between Pentecostal and Keswick treatments of sanctification. While Pentecostal applications of identification with Christ have led some to draw connections with the Orthodox doctrine of theosis, this paper asserts a closer relationship to Luther’s theology of the cross and offers a means of using resources within the Pentecostal tradition to redefine a non-perfectionist model of sanctification that remains dynamic and cross-centred.

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Atherstone, Andrew. "Frances Ridley Havergal’s Theology of Nature." Studies in Church History 46 (2010): 319–32. http://dx.doi.org/10.1017/s0424208400000681.

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Historians of the nineteenth-century Keswick holiness movement have long observed, though seldom analysed, its theological appropriation of the natural world. With annual conventions held from 1875 in the Lake District, home territory of Wordsworth and Southey, the movement’s love of nature was one of its most obvious ‘Romantic afFinities’ and marked it out from other streams of contemporary Evangelicalism, as David Bebbington has recendy shown. Yet much of the early theological inspiration behind the Keswick Convention was drawn not from the Lake Poets, but from the devotional writings of Victorian England’s best-known evangelical poet, Frances Ridley Havergal. The Keswick emphases upon absolute surrender to God and ‘entire consecration’ in his service, with a deep christocentric piety and a passion for spiritual transformation, pervade her teaching. Although Havergal’s brief career lasted only two decades, being cut short by her untimely death in June 1879 at the age of 42, her output was prodigious. Alongside indefatigable letter-writing and the production of numerous evangelistic booklets, she published several collections of poetry and hymnody in a short space of time, notably The Ministry of Song (1869), Under the Surface (1874), Loyal Responses (1878) and, posthumously, Under His Shadow (1879). Her popular hymns, such as ‘Take My Life’ and ‘Like a River Glorious’, became synonymous with Keswick spirituality.

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Allen, Edward. "The Form and Function of Prayer in the Student Volunteer Movement, 1886–1914." Studies in World Christianity 25, no. 2 (August 2019): 187–201. http://dx.doi.org/10.3366/swc.2019.0256.

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The founders of the Student Volunteer Movement for Foreign Missions (SVM) repeatedly affirmed that prayer as a means of accessing the power of the Almighty God was at the foundation of its success. An examination of original sources for the SVM shows that many forms of prayer were practised and encouraged by the movement. Members of the movement sought to make formal prayer meaningful. Participants described how their prayers for provision were answered along the lines of the faith ministries of George Muller and Hudson Taylor. They described how prayer enabled them to be connected to other Christians from around the world. Prayer enabled them to experience community support and was the focus of personal communion with God. However, the prayer of surrender was at the heart of the SVM experience and finds a parallel in the experience of a ‘second blessing’ advocated by the Keswick Movement. Numerous points of contact occurred between the SVM and Keswick, suggesting that second-blessing experience of holiness prepared a person for the commitment represented by signing the SVM pledge to give oneself in the service of foreign missions.

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Bucknall, Alison M. "Martha’s Work and Mary’s Contemplation? The Women of the Mildmay Conference and the Keswick Convention 1856–1900." Studies in Church History 34 (1998): 405–20. http://dx.doi.org/10.1017/s0424208400013772.

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For many Evangelical clergy and lay people, the ‘annual conference’ became a vital feature of Christian life during the second half of the nineteenth century. Dominant among these was the Mildmay Conference, only later rivalled by the convention held at Keswick. The small beginnings of ‘conference going’ were a group of friends who responded to the invitation of the Revd William Pennefather to meet together in his parish at Barnet in 1856. He had not intended to found an annual gathering, but the momentum of the movement he set off was such that after he left Barnet in 1856 for the parish of Mildmay in London’s northern suburbs, the Conference which followed him grew into a powerful organization which not only brought together some three thousand Evangelical clergy and lay people each year, but also involved itself in welfare work which extended beyond the parish boundaries into other areas of London, and supported a wider network of workers in Britain and overseas. The Convention which began to meet at Keswick in 1875 was far removed from the social concerns of Mildmay, and its commitment to a controversial teaching of’holiness’ kept it on the fringes of Evangelical respectability for the first decade of its existence; but by the 1890s the popularity of ‘Keswick teaching’ could no longer be denied. While other Evangelicals sought to attack or denounce the perceived evils which were creeping into both Victorian Church and society, these conference goers sought to renew Evangelicalism from within in a way that would enable them to speak to that changing world with a new, but still distinctively Evangelical, voice.

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Faupel, William. "Theological Influences on the Teachings and Practices of John Alexander Dowie." Pneuma 29, no. 2 (2007): 226–53. http://dx.doi.org/10.1163/157007407x237935.

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AbstractJohn Alexander Dowie has long been known as a theological forebear of the Pentecostal Movement. What has been less known is the extent to which he was influenced by the theology and practices of the Mormon tradition. This article seeks to identify these influences and place them in the historical/theological context of Dowie's life and ministry. The article goes on to show that Dowie operated within the broad theological context of the Calvinistic wing of 19th Century Perfectionism known as the Keswick Movement. His theological understanding was modified by insights drawn from Edward Irving and the Catholic Apostolic Church. Within this theological framework, parallels with Mormon teaching can be detected in his utopian vision, evangelistic strategy, and proposed ecclesiastical structures.

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Smith, Mark. "The Mountain and the Flower: The Power and Potential of Nature in the World of Victorian Evangelicalism." Studies in Church History 46 (2010): 307–18. http://dx.doi.org/10.1017/s042420840000067x.

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In the middle decades of the nineteenth century a new wind could be felt rustling in the branches of the Church of England. The transforming effect of the Oxford Movement on the High Church tradition is the most prominent example of this phenomenon but also well established in the literature are the transformations in contemporary Anglican Evangelicalism. David Bebbington in particular has stressed the impact of Romanticism as a cultural mood within the movement, tracing its effects in a heightened supernaturalism, a preoccupation with the Second Advent and with holiness which converged at Keswick, and also an emphasis on the discernment of spiritual significance in nature. But how did this emphasis play out in the lives of Evangelicals in the second half of the century and how might it have served their mission to society? This paper seeks to address the evangelical understanding of both the power and potential of nature through the example of one prominent Anglican clergyman, William Pennefather, and one little-known evangelical initiative, the Bible Flower Mission.

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Ostrander, Richard. "The Battery and the Windmill: Two Models of Protestant Devotionalism in Early-Twentieth-Century America." Church History 65, no. 1 (March 1996): 42–61. http://dx.doi.org/10.2307/3170496.

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In 1912, Andrew Murray, an influential spokesperson for the Keswick theology prevalent in American fundamentalism, decried the sorry state of spirituality among modern Christians. How many there are, he exclaimed, who “say that they have no time and that the heart desire for prayer is lacking; they do not know how to spend half an hour with God! … Day after day, month after month passes, and there is no time to spend one hour with God.” Closing his jeremiad, Murray exclaimed, “How many there are who take only five minutes for prayer!” A few years later, Herbert Willett and Charles Clayton Morrison, editors of The Christian Century, the voice of the emerging liberal movement in American Protestantism, published a daily devotional guide entitled The Daily Altar. Its purpose was to provide Christians with “a few moments of quiet and reflection” in the midst of “short and crowded days” in order to maintain a daily prayer life. To be precise, devotions in The Daily Altar took one and a half minutes to complete.

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Usher, John M. "Cecil Henry Polhill: The Patron of the Pentecostals." Pneuma 34, no. 1 (2012): 37–56. http://dx.doi.org/10.1163/157007412x621671.

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Abstract Cecil H. Polhill was highly significant for the development of Pentecostalism in Britain and abroad. He is particularly well known for his extensive and strategic financial donations to primary Pentecostal pioneers in Britain and Europe. However, there remains a paucity of information regarding certain periods of his life and philanthropic contributions. While his serious involvement in the Pentecostal movement began on his return to England from Azusa Street in 1908, a number of significant incidents took place during the preceding years. His recently released financial records open up a new source of data regarding both Polhill’s day-to-day life and his philanthropy. Between 1900 and 1908, Polhill was involved in the Torrey-Alexander missions, the Welsh revival, and several Keswick conventions, all of which predisposed him to be sympathetic to the Pentecostal experience that he would eventually receive at Azusa Street in 1908. Polhill’s Azusa Street experience led him to become not only one of the primary Pentecostal pioneers of Britain but also the Patron of the Pentecostals.

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Kommers, Johan. "The beauty of his holiness." In die Skriflig/In Luce Verbi 48, no. 1 (March 20, 2014). http://dx.doi.org/10.4102/ids.v48i1.1812.

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The founder of the Keswick Convention (KC) once was asked to put in a sentence that has brought such a joy into his life and made the name of Keswick fragrant over the whole world. The answer was in the words of the Psalm 16:8, ‘I have set the Lord always before me’. Keswick theology, emphasising sanctification, arose within the concept of the holiness tradition in America with the higher Christian life movement in England during the second part of the 19th century. The merging of several theological traditions formed a way of expressing oneself and a way of life, which was determined as typical ‘Keswickian’. It also found expression in other theological (conservative) movements, in new founded institutions and gave a boost to missionary enterprise. The language and the teaching of Keswick until today clarify the pattern of evangelical piety of the 20th century.

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Dissertations / Theses on the topic "Keswick movement"

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Wimberly, Collin. "A study of the common theological elements of Keswick preaching." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Brown, Stephen Clark. "A thematic comparison of the Keswick, Chaferian, and Reformed views of sanctification." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Bucknam, Jeffrey R. "An exegetical evaluation of the Keswick view of Romans 7:13-25." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Powell, Roger Meyrick. "The East African revival : a catalyst for renewed interest in evangelical personal spirituality in Britain." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683247.

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Halldorf, Joel. "Av denna världen? : Emil Gustafson, moderniteten och den evangelikala väckelsen." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-168901.

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The aim of this thesis is to investigate the relationship between evangelicalism and modernity with the Swedish holiness preacher Emil Gustafson (1862–1900) as a case. This is achieved by comparing Gustafson’s spirituality with Charles Taylor’s characterization of modernity. The investigation identifies five central themes in Gustafson’s spirituality: conversion, calling, suffering, sanctification, and spiritual experience. With regard to these themes paral-lels with modernity are noted. For example, the analysis shows that modern individualism influenced Gustafson’s view of conversion, and that instrumental rationality informed his evaluations of his own work as a preacher. But there are also instances where he distanced himself from modernity. He did not embrace a modern optimistic anthropology, or the view of suffering as purely negative. It is concluded that Gustafson is neither anti-modern, nor identical to Taylor’s depiction of modernity. He represents one kind of modernity. One that is theocentric rather than anthropo-centric. In order to uphold this theocentric character Gustafson’s opposition to the basic struc-ture of modernity had to be grounded in social practices. For instance, his negative anthropol-ogy was grounded in the revival-meeting where outsiders were called to repent and rely on God rather than themselves. Based on the results from this study it is suggested that evangelicalism should be inter-preted as neither in conflict with modernity, nor in continuity with it, but rather as a kind of modernity. There are multiple modernities, and evangelicalism is one of them.

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Kopp, Bonnie Sue. "The leadership spiritualityof multnomah bible college its impact on the organisation today." Diss., 2005. http://hdl.handle.net/10500/1466.

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This study examines archival materials, pertinent literary sources, and nine interviews, (identified in Chapter One), in order to understand the leadership spirituality of Multnomah Bible College and its impact on the organisation today. To accomplish this goal, a study of spirituality and, in particular Christian Spirituality was undertaken. Since Multnomah was established during the American Bible Institute Movement, the movement itself was researched to understand its theological and historical context. With this background in mind, the academy was researched to gain knowledge into its specific theological and historical context. The historical and theological trends in the Pacific Northwest were investigated first, along with influential individuals, to gain insight into what specifically motivated the inauguration of the academy in Portland, Oregon. After gaining insight into why the academy was established, the study was expanded further into a brief history of the development and expansion of the institution itself from 1936 to the present. This more extensive historical and theological background provides the necessary platform in understanding the present situation at Multnomah and its possible future. Subsequently, the individual spiritual journey of nine Multnomah leaders were explored through qualitative interviewing, the most effective means of obtaining such personal information. The findings shed light on their leadership spirituality and impact on the academy. The data from the research was subsequently evaluated in light of known theories of faith and leadership development.
Christian Spirituality, Church History and Missiology
M. Th. (Christian Spirituality)

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Lutz, Oliver. "DIE WALISISCHE ERWECKUNG UND IHRE AUSWIRKUNG AUF DIE DEUTSCHSPRACHIGE SCHWEIZ (1904/05)." Diss., 2018. http://hdl.handle.net/10500/25212.

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Summaries in German and English.
Die vorliegende MTh-Dissertation ist eine missionsgeschichtliche Untersuchung. Sie beschäftigt sich mit der Entstehung der Erweckung in Wales (1904/05), indem sie diese zunächst in den Kontext weltweiter Erweckungen in jenem Jahrzehnt setzt, die gesellschaftlichen und kirchlichen Entwicklungen in Wales vor der Erweckung darstellt und anhand von Primär- und Sekundärliteratur die Entstehung der Erweckung untersucht. Es werden biografische Meilensteine im Leben von Evan Roberts, der herausragenden Persönlichkeit jener Erweckung, bis zum Höhepunkt seines Wirkens nach seiner ersten Missionsreise kritisch beleuchtet. Menschen aus der Schweiz sind nach Wales gereist, um die Erweckung zu erkunden. Parallel zu den Ereignissen sind zahlreiche Artikel und Schriften entstanden, um eine Erweckung in der Schweiz anzufachen. Die Arbeit untersucht die Auswirkungen der Erweckung von Wales auf die deutschsprachige Schweiz und deren Rezeption im historischen Kontext. Aus den Quelltexten wird in missiologischer Perspektive eine wegweisende Richtung für heute eröffnet.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)

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Books on the topic "Keswick movement"

1

Pollock, John Charles. The Keswick story: The authorized history of the Keswick Convention-- updated! Fort Washington, PA: CLC Publications, 2006.

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M, Randall Ian, ed. The Keswick story: The authorized history of the Keswick Convention-- updated! Fort Washington, PA: CLC Publications, 2006.

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1932-, Jones Charles Edwin, ed. The Keswick movement: A comprehensive guide. Lanham, Md: Scarecrow Press, 2007.

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Raws, William Addison. Monitoring the movement of God: A history of America's Keswick. [Whiting, N.J: America's Keswick, 2000.

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Dick, Lucas, Porter David 1945-, and Keswick Convention Council, eds. Rebuilding the foundations: Keswick ministry. Bromley: STL [for] Keswick Convention Council, 1986.

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Convention, Keswick. Life more abundant: Spirit-filled messages from the Keswick Convention. Grand Rapids, Mich: Francis Asbury Press, 1987.

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W, Dayton Donald, Faupel David W, and Bundy David D, eds. The Higher Christian life: A bibliographical overview. New York: Garland Pub., 1985.

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Rowlandson, Maurice. Life of Keswick:. Authentic Media, 1997.

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Pierson, Arthur Tappan. Keswick Movement in Precept and Practise. Creative Media Partners, LLC, 2022.

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Pierson, Arthur T. The Keswick Movement In Precept and Practice. CreateSpace Independent Publishing Platform, 2013.

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Book chapters on the topic "Keswick movement"

1

Heaton Anderson, Allan. "Keswick Movement." In Handbook of Pentecostal Christianity, 128–30. Cornell University Press, 2012. http://dx.doi.org/10.1515/9781501757105-028.

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Marsden, George M. "Holiness and Fundamentalism." In Fundamentalism and American Culture, 117–26. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0012.

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This chapter explores the varieties of early twentieth-century holiness teachings as they related to emerging fundamentalism. The Pentecostal movement, marked by the Azusa St. Revivals of 1906, grew from earlier holiness movements. Most emerging fundamentalist leaders rejected Pentecostalism in favor of Keswick holiness. Originating in England, Keswick teachings differed slightly from the Methodist holiness teachings. Reuben A. Torrey, a leading Keswick teacher and fundamentalist, attacked Pentecostalism. Keswick teachings became widespread through The Sunday School Times, edited by Charles Trumbull. Keswick teachings were also influential in inspiring foreign missions. B. B. Warfield of Princeton Theological Seminary criticized Keswick from a conservative Calvinist perspective.

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Marsden, George M. "The Victorious Life." In Fundamentalism and American Culture, 89–98. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0009.

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The revivalists associated with Dwight L. Moody were also shaped by the nineteenth-century holiness movement. Particularly, they appropriated the Keswick holiness teachings that had been developed in England. That helped build alliances with British evangelicals. The Keswick teachings that Moody’s associates embraced differed from the Methodist or Wesleyan holiness movements in that the former avoided claims of perfectionism. Keswick teachers did expect that converts would undergo an experience of “filling” with the Holy Spirit. “Power for service” would be one of the chief results. These views were exemplified in the teaching of Reuben A. Torrey and A. C. Dixon.

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Marsden, George M. "The Social Dimensions of Holiness." In Fundamentalism and American Culture, 80–84. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195300512.003.0010.

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Abstract Dispensationalist and Keswick teachings were two sides of the same movement; yet it is important to bear in mind that the movement had more than two sides. Arthur T. Pierson, prominent in both sub-movements, made this clear in Forward Movements of the Last Half Century, his end-of-century review of evangelical progress. Pierson gave special prominence to the holiness revival, especially of the Keswick variety, and ended with a brief account of premillennialism. But in between he devoted hundreds of pages to a wide variety of “philanthropic, missionary and spiritual movements” including rescue missions, city evangelization, orphanage work, student and young peoples’ movements, women’s work, Bible schools, missions of all kinds, evangelism among the specially needy, efforts for church unity, medical missions, “divine healing,” and increased prayer and spiritual life.

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Marsden, George M. "The Fundamentals." In Fundamentalism and American Culture, 149–54. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0015.

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The Fundamentals was a twelve-volume series published between 1910 and 1915. The project was financed by oil magnate Lyman Stewart. A. C. Dixon, Louis Meyer, and Reuben Torrey served terms as editors. The volumes were collections of essays, some previously published. They anticipated the fundamentalist movement and helped furnish its name. The essays included topics such as criticisms of various modern “isms.” Some essays were personal testimonies. Some defended the integrity of the Bible. Some promoted Keswick teachings. Overall, the tone of the essays was not as strident as much of later fundamentalism. For instance, some writers allowed that God might have used biological evolution as a means of creation.

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Gribben, Crawford. "Pneumatology." In J.N. Darby and the Roots of Dispensationalism, 88–112. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780190932343.003.0004.

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Abstract Darby was not a cessationist. Believing that the Holy Spirit continued to distribute gifts to Christians, he identified the church as the Spirit’s special sphere of operations. This “pneumatic ecclesiology” allowed Darby to argue against any need for a distinctive clerical caste. In the church, the Spirit should be allowed freedom to work as he would, and any attempt to limit that activity represented a failure to understand what was most distinctive about the current age. Darby’s teaching about the Spirit’s work among individuals was also distinct. He came increasingly to argue that the sealing of the Spirit was an experience that believers enjoyed sometime after regeneration, a position that influenced some nineteenth-century accounts of sanctification and that, in the 1870s, influenced the emerging Keswick movement—much to his concern.

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