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Journal articles on the topic 'Methodist Church in Roxbury'

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Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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1

Alegbeleye, G. B. "Archival Odyssey: A Study of the Problems of the Researcher in Using The Methodist Church Records of Nigeria." History in Africa 14 (1987): 375–80. http://dx.doi.org/10.2307/3171849.

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Methodism was introduced into Nigeria as a result of the separate missionary activities of the Primitive Methodist Church and the Wesleyan Methodist Church, both from Britain. In 1962 the Nigerian Methodist Church gained her autonomy from the British Methodist conference. The checkered history of the Methodist church in Nigeria has affected the organization of the records of the church and consequently researchers' access to and utilization of these records. An attempt is made in this paper to examine critically the problems that might face the scholar who intends to use Methodist church records in Nigeria for research purposes. Ways of overcoming these problems are suggested.

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2

Walton, Gerald W. "The Falkners and the Methodist Church in Oxford, Mississippi." Mississippi Quarterly 76, no. 2 (2024): 241–67. http://dx.doi.org/10.1353/mss.2024.a928866.

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ABSTRACT: This article examines church affiliations and membership of William Faulkner and the extended Falkner family. Faulkner joined the Oxford Methodist Church of Oxford, Mississippi, at age twelve. He attended Sunday school there and his name appeared on Methodist church membership rolls, on different dates, as both "Falkner" and "Faulkner." Although Faulkner and his wife were married in a Presbyterian church, and his wife was Episcopalian, Faulkner was not a regular churchgoer as an adult. His name remained on the Methodist Church membership rolls as late as the 1930s. Most of the living members of Faulkner's family are Episcopalian. Data for this article were collected from the archives of Oxford–University United Methodist Church of Oxford, Mississippi, interviews, and published reports.

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Volkman, Lucas P. "Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis: Farrar v. Finney (1855)." Journal of Law and Religion 27, no. 1 (January 2012): 83–139. http://dx.doi.org/10.1017/s0748081400000539.

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In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.

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4

Chapman, David. "Holiness and Order: British Methodism's Search for the Holy Catholic Church." Ecclesiology 7, no. 1 (2011): 71–96. http://dx.doi.org/10.1163/174553110x540879.

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AbstractThis article investigates British Methodism's doctrine of the Church in relation to its own ecclesial self-understanding. Methodists approach the doctrine of the Church by reflecting on their 'experience' and 'practice', rather than systematically. The article sketches the cultural and ecclesial context of Methodist ecclesiology before investigating the key sources of British Methodist doctrinal teaching on the Church: the theological legacy of John Wesley; the influence of the non-Wesleyan Methodist traditions as represented by Primitive Methodism; twentieth-century ecumenical developments; and British Methodist Faith and Order statements on the subject. The phenomenon of 'emerging expressions of Church' makes the question of the nature and location of the Church pertinent at the present time for all Christian traditions.

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Lisowski, Jennifer Margaret. "The United Methodist Church’s Complicated History with Slavery and Racism." Methodist History 61, no. 2 (October 2023): 116–28. http://dx.doi.org/10.5325/methodisthist.61.2.0116.

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ABSTRACT The early founders and leaders of the Methodist movement in England and America were strongly opposed to the institution and practice of slavery and early documents, including letters and conference resolutions, give evidence to their convictions. However, as the Methodist Church became established in America, church leaders wrestled with how to distinguish between the values of the church and those of the emerging nation, as well as their religious and political identities. In the midst of a divisive political landscape and opposing ideas regarding the role of the church in social issues, the Methodist Church made some tragic compromises, with members publicly defending slavery and others allowing racism to invade their church practices. This history is not only a humbling reminder of the errors of the past, but a warning and call to action for the United Methodist Church in the fight against racism both inside and outside the church.

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GOMES, Maurício Antônio de Araújo. "“TAPE, PATH OF PORÃ”. THE INTENTION IS TO BE WITH THE INDIANS. MISSION OF THE METHODIST CHURCH WITH THE KAIOWÁ INDIANS." RCMOS - Revista Científica Multidisciplinar O Saber 1, no. 2 (January 22, 2024): 94–105. http://dx.doi.org/10.51473/rcmos.v1i1.2021.34.

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Objectives: This article aims to address the missionary activity of the Methodist Church with the Kaiowá Indians through the Tapeporã Mission. It will be presented a history about the emergence of the Methodist movement in the eighteenth century and its insertion of Brazil in the year 1835 and later mentioned the action of the Methodist Church with the Kaiowá indigenous population for dialogue and respect for diversity. The mission began in 1982 when the Methodist Church approved a project to be developed at the Mission in the village Bororó located in Dourado/MS. Conclusion: The mission makes it clear to the Indians that what happens to them is of paramount importance to the church.

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Michalak, Ryszard. "The Methodist Church in Poland in reality of liquidation policy. Operation “Moda” (1949-1955)." Review of Nationalities 8, no. 1 (December 1, 2018): 199–224. http://dx.doi.org/10.2478/pn-2018-0013.

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Abstract The aim of the article is to analyze the determinants and other conditions of the religious policy of the Polish state towards the Methodist Church in the Stalinist period. The author took into account conceptual, programmatic, executive and operational activities undertaken by a complex subject of power, formed by three structures: party, administrative and special services. In his opinion, the liquidation direction of religious policy towards the Methodist Church was determined primarily by two factors: 1) the activity of Methodists in Masuria, which was assessed as “harmful activities” because they were competitive to the activity of the Evangelical-Augsburg Church (in which the authorities placed great hopes for effective repolonization of the native population), 2) strong links between the Methodist Church in Poland and the Methodist Church in the West (United States of America, Canada, Great Britain, Sweden). The liquidationa ctivities have been depicted primarily on the basis of solutions included in the action of special services under the codename “Moda”. The author also explains the reasons for the final resignation from the liquidation policy towards Polish Methodism and the inclusion of the Methodist Church in the direction of the rationing policy.

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8

Waldrep, Christopher. "The Use and Abuse of the Law: Public Opinion and United Methodist Church Trials of Ministers Performing Same-Sex Union Ceremonies." Law and History Review 30, no. 4 (November 2012): 953–1005. http://dx.doi.org/10.1017/s0738248012000545.

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Law in the United Methodist Church (UMC) is a product of democracy, written by elected delegates to a legislative body, recorded in a book entitledThe Book of Discipline of the United Methodist Church. As “a Book of Law,” theBook of Disciplineis “the only official and authoritative Book of Law of The Methodist Church,” according to the Methodist Church's Judicial Council in a landmark 1953 ruling. Despite this declaration, the Judicial Council had no idea in 1953 that it had addressed a question that in 20 years would divide not just the Methodists, but Americans and American Christians generally. In the last 30 years of the twentieth century, controversies over homosexuality led American Christians into debates over the role law should play in their churches, while Americans as a whole debated the role churches should play in their law. United Methodist conservatives discovered that by rallying populist majorities to rewrite church law, they could then use church trials to roll back what they saw as excesses from the 1960s still plaguing American society. Writing any law is necessarily a political process, but in the UMC, church trials became political battlegrounds as well, contests to determine if rank-and-file clergy approved church rules against anything resembling a same-sex marriage.

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Chapman, David M. "Towards the Interchangeability of Anglican and Methodist Deacons." Ecclesiology 16, no. 1 (January 21, 2020): 34–55. http://dx.doi.org/10.1163/17455316-01503004.

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This article examines the prospects for the interchangeability of Anglican and Methodist deacons in Britain with reference to the latest teaching document from the Methodist Church concerning the diaconate. Drawing on this resource, as well as the present ordinals of the Church of England and the Methodist Church, the article demonstrates how Anglicans and Methodists converge in their theological understanding that deacons participate in the martyria, diakonia and leitourgia of the Church – including the ministry of word and sacrament – in ways proper to their office and by virtue of their ordination. The article concludes by posing questions for further investigation concerning the relationship between the diaconate and presbyterate.

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Chapman, David M. "Towards the Interchangeability of Anglican and Methodist Deacons." Ecclesiology 16, no. 1 (January 21, 2020): 34–55. http://dx.doi.org/10.1163/17455316-01601004.

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This article examines the prospects for the interchangeability of Anglican and Methodist deacons in Britain with reference to the latest teaching document from the Methodist Church concerning the diaconate. Drawing on this resource, as well as the present ordinals of the Church of England and the Methodist Church, the article demonstrates how Anglicans and Methodists converge in their theological understanding that deacons participate in the martyria, diakonia and leitourgia of the Church – including the ministry of word and sacrament – in ways proper to their office and by virtue of their ordination. The article concludes by posing questions for further investigation concerning the relationship between the diaconate and presbyterate.

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Turner, Philip. "Living Theology: Methodists Respond to a Call to Holiness." Holiness 6, no. 1 (January 1, 2020): 4–10. http://dx.doi.org/10.2478/holiness-2020-0002.

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Abstract The doctrinal standards of the Methodist Church in Britain assert a vocation of holiness yet what is unclear is the strategy through which this vocation might be enabled. The author outlines research that describes diverse responses to holiness within one particular British Methodist church. Throughout the article, the author asserts the relational nature of holiness and therefore presents an authentic and effective way for enabling local Methodist churches to engage with their Methodist doctrine through local and rooted relationships joining together in spiritual exploration and sharing in God's ministry.

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12

Metcalfe, Christopher. "The Long Methodist Union: A Case Study of Methodism in the Whitby Area of Yorkshire With a Focus on Methodist Union in 1932 and its Aftermath." Journal of Religious History, Literature and Culture 9, no. 1 (June 15, 2023): 97–124. http://dx.doi.org/10.16922/jrhlc.9.1.4.

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In 1932 the three Methodist denominations, the Wesleyan Methodists, the Primitive Methodists and the United Methodist Church were united to form a single Methodist Church. The impetus for union had come mainly from the leadership of the denominations who desired to create a more efficient and effective structure for evangelism in an increasingly secular society. However, it was left to the circuits and societies at the local level to determine how this vision was to be put into practice. This article discusses the local situational and the cultural factors that influenced the process of union in Whitby and, in particular, those that inhibited the desired outcomes of the leadership. The article argues that although the denominations legally became one Methodist Church in 1932, Methodist Union was a long process and there were many factors at the local level that determined the pace and the shape of union.

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Cox-Darling, Joanne. "Mission-shaped Methodism and Fresh Expressions." Holiness 1, no. 2 (April 5, 2020): 199–218. http://dx.doi.org/10.2478/holiness-2015-0006.

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AbstractThe Mission-Shaped Church report by the Church of England prompted the Methodist Church and the Church of England in the UK to respond to the dislocation being felt between the inherited model of church and the missiological challenges of the twenty-first century. The most significant ecumenical development arising from the report was the formation of the Fresh Expressions initiative, whose sole task was to release leaders and communities to found churches for the ‘unchurched’.Examples of Anglican fresh expressions are much researched, but Methodist contributions less so. This essay argues that Methodist people, as people of a holiness movement of mission and ministry, have much to offer to the current ecclesial debate. There is a need for fresh expressions to be denominationally distinctive before they can be distilled into something new.

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Mujinga, Martin. "Towards Re-Historicization: An Engagement of the Wesleyan Methodist Church in Zimbabwe’s Efforts to Rewrite the History of James Anta." Religions 15, no. 3 (March 21, 2024): 380. http://dx.doi.org/10.3390/rel15030380.

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This paper is a follow-up to the research conducted in 2021 titled James Anta: missionary, martyr, and the unsung hero of the Wesleyan Methodist Church in Zimbabwe. The paper was a reconstruction of Anta’s life, ministry, and martyrdom. The research found out that although the blood of Anta was the seed of Methodism in Zimbabwe, the church was reluctant to honour him. The research also noted that the Wesleyan Methodist church created a biased history of African cultural epistemology, which has no place for people who die young and unmarried. The paper concluded with a call for the Wesleyan Methodist church to rewrite its historiography, giving space to its martyrs like Anta. After reading the 2021 publication, the Wesleyan Methodist church leadership made urgent actions towards the re-historicization of Methodism in Zimbabwe with Harare West District dubbing its April 2022 Synod as James Anta Synod. The Synod further resolved to name the school they were intending to build after Anta. Moreover, Kadoma District agreed to rename Banket Circuit (where Anta was assassinated) as James Anta Circuit. The Wesleyan Methodist church further erected a monument of Anta and made the site a pilgrimage shrine. The fast responses by the church to honour Anta in 2022 justify their zeal to rewrite their history after 136 years of reluctancy. This paper used both primary and secondary sources to gather data. The paper concludes by challenging missionary churches to honour African agents whose history and sacrifice were seldomly considered and yet they were the key people in the Christianisation of Africa.

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Mkhwanazi, F. S., and Thias Kgatla. "THE PLACE OF WOMEN MINISTERS IN THE MISSION OF THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 180–97. http://dx.doi.org/10.25159/2412-4265/130.

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This paper proposes that the ministry of ordained women within the Methodist Church of Southern Africa (MCSA) has not fully integrated women, despite the landmark decision of the MCSA Conference of 1972 to have women ordained into the full ministry of the church. At that Methodist Conference of 1972, the Methodist Church adopted a resolution to have women ordained into the ministry of the church, and yet this has not been fully realised in the life of the MCSA. Despite the fact that women form the majority of the people who come to church on Sundays, they form a very small group within ministers’ ranks. We will investigate the challenges within the MCSA that slow down its policy on the ordination of women. The paper proposes the tools that can be used to address the challenges with regard to the full acceptance of women ministers within the MCSA. Furthermore, it investigates the organisational structure of the Women’s Manyano as a means for women to protest against their exclusion from full participation in the life and leadership of the church. Although what women have learnt and practise within their own women organisation has not infiltrated into the full life of the Methodist Church, they have become a force to reckon with in the MCSA. The paper traces the causes of the marginalisation of women within the Methodist Church to patriarchal and cultural stereotypes that are determining the reading and understanding of the biblical text. Human nature is a condition that needs to be checked regularly in order to remove those elements that are human-made, self-serving and limiting. Some examples of psychological and cultural elements are cited as a basis for reflection and a launch pad for women empowerment, and for the transformation of the MCSA and its policy on the ministry of ordained women.

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Kirkegaard, R. Lawrence. "Hinsdale United Methodist Church, Hinsdale, IL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786726.

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17

Foxwell, Adam, David Marsh, Jerrold Stevens, and Melvin Saunders. "Asbury United Methodist Church, Tulsa, OK." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3400. http://dx.doi.org/10.1121/1.4786734.

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18

Fumanti, Mattia. "‘A Light-Hearted Bunch of Ladies’: Gendered Power and Irreverent Piety in the Ghanaian Methodist Diaspora." Africa 80, no. 2 (May 2010): 200–223. http://dx.doi.org/10.3366/afr.2010.0202.

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This article explores the making of gendered and religious identities among a group of Ghanaian Methodist women in London by bringing to the fore the complex and irreverent ways in which the women of Susanna Wesley Mission Auxiliary (SUWMA) negotiate their recognition within the predominantly patriarchal settings of the Methodist Church. If, on the one hand, the association and its members conform to Christian values and widely accepted Ghanaian constructions of womanhood, on the other hand, flouting expectations of pious femininity, they claim a unique, elevated position within the church. Their transgressive hedonism can thus be read as a performative assertion of their claims to respect, recognition and leadership beyond the narrow parameters of gendered modesty. Many of the women are senior church leaders and respected members of the diaspora. All are successful professional career women and economically independent. Their association is simultaneously about promoting the Christian faith while being recognized as successful, cosmopolitan, glamorous middle-class women. It is this duality which the present article highlights by showing how members of the association negotiate and construct their subjectivities both within the Methodist Church and the Ghanaian diaspora, while they also negotiate their relationship with the Methodist Church in Ghana.

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Seneque, Megan, Sue Miller, Ermal Kirby, Jill Marsh, Charity Nzegwu, Bevan Powell, and Adrian Roux. "Striving for Justice." Journal of Awareness-Based Systems Change 1, no. 2 (November 30, 2021): 127–44. http://dx.doi.org/10.47061/jabsc.v1i2.1950.

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Black ministry has historically found itself at the intersection of theology and racial justice. In this dialogue, a group of people, both ordained and lay, discuss their work in the Methodist Church in Great Britain, taking a deep look at self and system through the lens of justice and inclusion. The Methodist Church has a long history of grappling with issues of (racial) justice. In 2019, at a Racial Justice Symposium convened by the Methodist Church, participants engaged in an awareness-based systems change process to take a deep dive into what it means to shape inclusive community. Theory U (Scharmer 2016, 2018; Scharmer & Kaufer, 2013) provided the overarching framework and key principles for this journey of co-inquiry.

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Madden, Deborah. "Medicine and Moral Reform: The Place of Practical Piety in John Wesley's Art of Physic." Church History 73, no. 4 (December 2004): 741–58. http://dx.doi.org/10.1017/s0009640700073030.

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It was the Primitive Christians of the “purest ages” who inspired and encouraged the Methodist leader, John Wesley, to create a movement based on his vision of the ancient Church. Wesley was convinced that Methodist doctrine, discipline, and depth of piety came nearer to the Primitive Church than to any other group. Methodism, he argued in his sermon forLaying the Foundation of the New Chapelin 1777, was the “old religion, the religion of the Bible, the religion of the Primitive Church.”

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Mwila, Bishop Alice. "Changing Religious Affiliations: Factors Affecting Denominational Changes In Nyambene Synod, Kenya." Holiness 7, no. 2 (December 1, 2021): 61–70. http://dx.doi.org/10.2478/holiness-2021-0008.

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Abstract This paper explores the interaction between the Methodist Church in Kenya (MCK) and the neo-Pentecostal churches in the Nyambene Synod, Kenya, together with the influence of this interaction on the religious landscape. It examines changes in denominational affiliations affecting the Methodist Church, where a substantial number of (particularly young) members have moved to Pentecostal churches and movements in the region. This identifies factors affecting religious affiliation in the Nyambene Synod and the impact that changing affiliation has on the Methodist Church. Through qualitative empirical research, the study identifies three main factors that increasingly influence movements of Christians between churches: the contemporary consumer culture that emphasises personal choice, the understanding of ecclesial identity, and the relevance of the church to contemporary (Kenyan) society. The research challenges the MCK to reassess its offer within the contemporary religious marketplace, not by imitating Pentecostal churches, but by rediscovering its Wesleyan social holiness heritage.

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Grafenreed, Mark. "The Central Jurisdiction: Methodism’s Original and Central Sin." Methodist History 60, no. 2 (October 2022): 272–95. http://dx.doi.org/10.5325/methodisthist.60.2.0272.

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ABSTRACT: The United Methodist Church acknowledged “racism as sin” for the first time in the 1988 Book of Discipline, a concession coming after two centuries riddled by sin and schisms and twenty years after the posthumous dissolution of the Central Jurisdiction. The Methodist Church constitutionally ratified a legally, race-based Jurisdictional Conference as a compromise to the 1939 Plan of Union. Though it has been well-documented in the annals of Methodist history, this article claims that the Central Jurisdiction’s creation is Methodism’s original and central sin whose residual effects are still visible in today’s Central Conferences.

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Cole-Arnal, Oscar L. "The Prairie labour churches: The Methodist input." Studies in Religion/Sciences Religieuses 34, no. 1 (March 2005): 3–26. http://dx.doi.org/10.1177/000842980503400101.

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This article takes a new look at five major social gospel leaders and their controversial connections with the labour churches associated with the Winnipeg General Strike. Over against the view posited by Richard Allen's seminal book The Social Passion that these "radicals" marginalized themselves within their Methodist Church, this study proposes that important persons and institutions within the Methodist Church pushed these five figures to the margins of the church to the point that four of them left the church, whereas the fifth Salem Bland, lost his position as a seminary professor because of his social activism.

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Tyson, John R. "Lady Huntingdon and the Church of England." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (October 6, 2000): 23–34. http://dx.doi.org/10.1163/27725472-07201004.

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Selina Shirley Hastings, Countess of Huntingdon (1707-1791), was one of the central figures in the eighteenth-century evangelical revival. Lady Huntingdon understood herself as an authentic daughter of the Church of England; she labored ceaselessly to bring renewal to the Church she loved. Among her innovations were the employment of lay preachers, the establishment of a ʽConnexionʼ of Methodist chapels within the Church of England, and the founding of the first Methodist theological college (Trevecca) in South Wales. Ironically, the very steps she took to bring renewal to the Church ultimately led to her separation from it.

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Samosir, Nettina, and Mangatas Parhusip. "MENJADI GEREJA YANG RAMAH ANAK MELALUI PELAYANAN SEKOLAH MINGGU DI GMI AEK KANOPAN." Majalah Ilmiah METHODA 12, no. 3 (December 31, 2022): 185–90. http://dx.doi.org/10.46880/methoda.vol12no3.pp185-190.

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This study aims to provide child-friendly services at the Aek Kanopan Indonesian Methodist Church which tend to be ignored by the people around them. The method used in this study is a descriptive qualitative approach through interviews and observations as a data collection tool. From the results of the research conducted, it was found that Indonesian Methodist Church Aek Kanopan has been become a child-friendly church. Interviews in this study were conducted with Pastor, Lay Leader adn the teachers of the Sunday School.

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Forster, Dion. "A state church? A consideration of the Methodist Church of Southern Africa in the light of Dietrich Bonhoeffer’s ‘Theological position paper on state and church’." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 61. http://dx.doi.org/10.17570/stj.2016.v2n1.a04.

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This article considers whether South Africa’s largest mainline Christian denomination, the Methodist Church of Southern Africa, is in danger of embodying or propagating a contemporary form of ‘state theology’. The notion of state theology in the South African context gained prominence through the publication of the ‘Kairos Document’ (1985) – which celebrated its thirtieth anniversary in 2015. State theology is deemed inappropriate and harmful to the identity and work of both the Christian church and the nation state. This article presents its consideration of whether the Methodist Church of Southern Africa is in danger of propagating ‘state theology’ in dialogue with Dietrich Bonhoeffer’s important document, <i>Theological Position Paper on State and Church</i>. The article offers some insights into the complex relationship between the state and the church in South Africa in the apartheid and democratic eras. It further problematizes the relationship between the Methodist Church of Southern Africa and the governing African National Congress by citing some concerning examples of complicit behaviour from recent history. The MCSA’s polity and doctrine on church and state relationships are also considered before some critique and warning is offered in the light of Bonhoeffer’s <i>Theological Position Paper on State and Church</i>.

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Sifo, Luvuyo Gladstone. "IMPLICATIONS OF THE ORDINATION OF WOMEN FOR THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 42, no. 2 (November 16, 2016): 157–74. http://dx.doi.org/10.25159/2412-4265/1337.

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The year 2016 marks the fortieth anniversary of the ordination of women in the Methodist Church of Southern Africa (MCSA). This, being a milestone worth celebrating and commemorating, highlights not only the gains but also the challenges that women face in the ministry of the Methodist Church. The implications of the ordination of women for the denomination (and its organisations) have yet to be fully grappled with, interpreted within the changing context of our present society, and understood in light of the patriarchal society within which the Methodist Church operates. The present article highlights the implications of the ordination of women for the Young Men’s Guild – a missional organisation of men in the MCSA. The article calls for inclusive and radical transformational activity within the Young Men’s Guild. It advocates for intentional implementation of the Gender Action Plan that was approved by the Methodist Conference ten years ago (2006). It agitates for a Young Men’s Guild movement whose discomfort with its privilege propels it to live out the principles contained in the Methodist rule of life. Young Men’s Guild members ought to actively pursue an agenda of inclusion in order for their organisation to reflect truly the vision and mission of the MCSA.

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Haar, Miriam. "Apostolicity: Unresolved Issues in Anglican–Methodist Dialogue." Ecclesiology 9, no. 1 (2013): 39–65. http://dx.doi.org/10.1163/17455316-00901005.

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This article attends to unresolved issues in Anglican–Methodist dialogue concerning apostolicity and its connection with the role of the historic episcopate and asks whether there has been progress since Baptism, Eucharist and Ministry [BEM] (1982) in more clearly explaining the relationship between the apostolicity of the whole church and of the historic episcopate. Having explored the theological relationship between apostolicity and the ‘historic episcopate’ – with particular reference to Anglican–Methodist dialogue at an international level, and dialogues in England, Ireland, and the USA – it is clear that despite important progress in other areas of Anglican–Methodist relationships, no agreement has been secured concerning the theological relationship between the apostolicity of the whole church and the historic episcopate.

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Barringer Gordon, Sarah. "Staying in Place: Southern Methodists, the Colored Methodist Episcopal Church, and Postwar Battles for Control of Church Property." Journal of the Civil War Era 13, no. 3 (September 2023): 281–315. http://dx.doi.org/10.1353/cwe.2023.a905166.

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Abstract: Late in the Civil War, northern missionaries from African Methodist denominations flooded into Kentucky and across the upper South, where they sought new members, especially among Black Methodist congregations. But they encountered resistance from an unexpected foe—the law of church property. White Southern Methodists had prided themselves on their "Mission to the Negroes," and white churchmen used litigation to ensure that Black churches remained in the hands of the proslavery church, even after emancipation. This article recovers an otherwise unknown series of Kentucky court decisions on questions of race and church property. Other jurisdictions followed Kentucky's lead, frustrating shifts in allegiance to Black northern denominations. These cases give new context to the formation of the Colored Methodist Episcopal Church (CME) in 1870, which tied Black congregations firmly to the southern church. By taking law into account, the role of sacred space, church property and financial wealth, and the use of state power all emerge as key elements of the story. The legal history of CME's founding and its early growth highlight a reconstituted white supremacy, which imposed a strict requirement that the new denomination avoid all politics and yet could not prevent the emergence of a vibrant and longstanding spiritual community.

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Hollister, J. Elliott, and Michael J. Boivin. "Ethnocentrism among Free Methodist Leaders and Students." Journal of Psychology and Theology 15, no. 1 (March 1987): 57–67. http://dx.doi.org/10.1177/009164718701500109.

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An ethnic awareness survey was used to evaluate ethnocentrism in a national sample of denominational lay leaders, clergy, and college students of the Free Methodist Church of North America Those found to demonstrate the greatest degree of ethnocentricity were individuals with little or no college education and/or nonprofessionals from smaller churches. Those demonstrating the least degree of ethnocentricity were college graduates, pastors, conference superintendents, those from inner-city churches, and those involved in professional occupations. Among college students in the sample, senior level students were significantly less ethnocentric with respect to the questionnaire scales than their freshman counterparts. Level of education and the demographic nature of the respondent's church and home environment seemed to override the purely theological dimensions of religious and church involvement. The result is a discrepancy between the theological ideals of a church or faith and the way in which social values and attitudes are expressed in day-to-day settings.

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Marsh, Jill. "Towards an ethnically diverse British Methodist Church." Holiness 2, no. 1 (April 5, 2020): 23–52. http://dx.doi.org/10.2478/holiness-2016-0002.

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AbstractUsing a qualitative study of interviews with ministers who work in ethnically diverse British Methodist congregations, I explore the practices that encourage a sense of belonging together as one body in Christ and how these influence a congregation’s ethos. Analysing how the respondents see their own role in this work I argue that the key challenge is the enabling of power-sharing, to which ministers contribute but which they cannot determine alone. I conclude that the decisive factor is the willingness of the members to allow the whole body to be changed by those who are ‘other’ and ‘different’.

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박혜수. "Syngman Rhee and The Hawaii Methodist Church." Theological Forum 68, no. ll (June 2012): 93–120. http://dx.doi.org/10.17301/tf.2012.68..004.

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Richey, Russell E. "The African Methodist Episcopal Church: A History." Methodist History 59, no. 2 (January 1, 2021): 124–25. http://dx.doi.org/10.5325/methodisthist.59.2.0124.

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Rush, Sally. "Queer Inclusion in the United Methodist Church." Theology & Sexuality 17, no. 2 (May 2011): 207–9. http://dx.doi.org/10.1558/tse.v17i2.207.

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Wilcox, Melissa M. "Queer Inclusion in the United Methodist Church." Contemporary Sociology: A Journal of Reviews 38, no. 4 (July 2009): 351–52. http://dx.doi.org/10.1177/009430610903800432.

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Siebein, Gary, Martin Gold, Hyeongseok Kim, and Hyun Paek. "Hyde Park United Methodist Church, Tampa FL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786520.

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Schafer, Frederick C., and Joseph F. Bridger. "University City United Methodist Church, Charlotte, NC." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786532.

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Kirkegaard, R. Lawrence. "First United Methodist Church Cumming, Cumming, GA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786699.

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Bridger, Joseph F., and Aaron Farbo. "North Raleigh United Methodist Church, Raleigh, NC." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3400. http://dx.doi.org/10.1121/1.4786742.

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Williams, Donald, and Christina Landman. "THE EXPERIENCES OF THIRTEEN WOMEN MINISTERS OF THE METHODIST CHURCH OF SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (September 30, 2016): 159–71. http://dx.doi.org/10.25159/2412-4265/1099.

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The year 2016 marks the 40th anniversary of the ordination of women into the ministry of Word and Sacraments in the Methodist Church of Southern Africa. What are their experiences during their ministry whilst being in a covenantal relationship with the church and their ordained colleagues? What are the particular concerns and issues raised by a sample of 13 women ministers who have served for a total of 90 years since their ordination in the church? The paper describes the unique relationship between the church and ministers and then presents the findings of the experiences of the sample, indicating that the women ministers in the Methodist Church of Southern Africa are being discriminated against in various ways and struggling to find acceptance and appointments in financially viable circuits.

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Francis, Leslie, and Adam Stevenson. "Profiling Methodist leadership." Holiness 4, no. 1 (June 16, 2020): 7–26. http://dx.doi.org/10.2478/holiness-2018-0001.

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AbstractThis paper explores the similarities and dissimilarities between the psychological type and temperament profiles of Methodist local preachers and Methodist circuit ministers in the British Methodist Church. New data provided by 80 male and 62 female local preachers who completed the Francis Psychological Type Scales were compared with the profiles of 693 male and 311 female ministers published in 2010. The most important significant difference between the two groups concerns the higher proportions of the Epimethean Temperament (SJ) among both the male (69% compared with 44%) and female (66% compared with 43%) local preachers. The SJ temperament brings a more conservative and conserving approach to ministry.

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Elizabeth Kathuure Maitai, Dickson K. Nkonge, and David Bururia. "The level of youth involvement in church-initiated programmes in Methodist church in Kenya, Nyambene synod." Journal of Philosophy and Religion (JPR) 1, no. 1 (October 19, 2022): 64–68. http://dx.doi.org/10.51317/jpr.v2i1.261.

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The study aimed to examine the youth involvement level in Church initiated programmes in the Methodist Church in Kenya, Nyambene Synod. Methodist Church in Kenya has come up with Church-initiated programmes to assist the youth struggling with different life issues. However, the problem continues to persist in Nyambene Synod, where the youth have kept migrating from MCK to other churches, despite the significant role church-initiated programmes play in church. The study employed a descriptive research design. Data were obtained from questionnaires, focus group discussions and interview schedules. Functionalism theory was used to establish the level of youth involvement in church-initiated programmes. The study found that not all youth participate in church-initiated programmes, and Circuit ministers and circuit leaders were not offering church-initiated programmes effectively. This study recommends that the church ought to embrace modern ways, including technology, to involve more youth in the programmes and give the youth more room to express themselves through different youth activities, which should be carried out more often to retain them in church.

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Adetunji, Emmanuel. "The Case of Luke 2:36-39 and the Challenges of Women Priesthood in Methodist Church Nigeria." African Journal of Social Sciences and Humanities Research 6, no. 4 (August 9, 2023): 10–21. http://dx.doi.org/10.52589/ajsshr-cw4ra1tb.

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The issue of women's priesthood has been a challenge to Christendom in general and the Methodist Church in Nigeria in particular. Little attention has been given to the efforts and contributions of women ministers. Likewise, they have been denied many of their priestly functions as co-workers in the service of God in terms of conducting the Eucharist, baptism, and solemnisation of marriage. The study is empirically based on the findings from 960 respondents out of 1200 questionnaires administered. Findings revealed that Methodist Church Nigeria had ordained more than 50 full-time female ministers promoted to the post of Presbyters. However, despite this, there exists a numerical disparity between male and female priests, including gender differences and disparity in functions that female priests could perform. Using Luke 2:36–39 as the theoretical basis for analysis, the study suggests the need for the Methodist Church (Nigeria) to allow female ministers to use their God-given talents without any discrimination or undue hindrances to promote the gospel's spread.

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Rowe, Gareth L. M. "Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism." Ecclesiology 18, no. 1 (February 7, 2022): 99–117. http://dx.doi.org/10.1163/17455316-18010006.

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Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the British Methodist Diaconal Order. The fourth section examines the way that British Methodism has become alert to the possibilities of unhealthy notions of diaconal service. The final section explores work towards the interchangeability of deacons, concluding that, in the development of the diaconate, the current historical moment provides opportunities for ecclesial learning and perhaps a step towards visible unity.

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Ekebuisi, Chinonyerem Chijioke. "The Impact of Garrick Braide's Revival on the Growth of Methodism in Eastern Nigeria between 1910 and 1932." Holiness 6, no. 1 (January 1, 2020): 11–20. http://dx.doi.org/10.2478/holiness-2020-0003.

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Abstract The missionaries of the Primitive Methodist Mission pioneered into Igboland in 1910 and encountered opposition and difficulties. Efforts to become established were hindered by several factors. However, starting from 1914, a religious awakening led by Garrick Braide, an African convert of Niger Delta Pastorate Church (i.e. Anglican Church in the Niger Delta), spread throughout Igboland causing widespread religious revival. Using original source material, this article examines how the Primitive Methodist Mission benefitted greatly from this religious awakening, and subsequently witnessed phenomenal growth and consolidation in Igboland.

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Wellings, Martin. "Renewing Methodist Evangelicalism: the Origins and Development of the Methodist Revival Fellowship." Studies in Church History 44 (2008): 286–96. http://dx.doi.org/10.1017/s042420840000365x.

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When the Wesleyan, Primitive and United Methodist Connexions combined in 1932 to form the Methodist Church of Great Britain, much was made of their shared evangelical heritage. The doctrinal clause of the founding Deed of Union affirmed that the Connexion ‘ever remembers that in the Providence of God Methodism was raised up to spread Scriptural Holiness through the land by the proclamation of the Evangelical Faith and declares its unfaltering resolve to be true to its Divinely appointed mission.’

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Hunter, Justus H. "Toward a Methodist Communion Ecclesiology." Ecclesiology 9, no. 1 (2013): 9–18. http://dx.doi.org/10.1163/17455316-00901003.

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The International Methodist-Catholic Dialogue Commission’s Seoul Report (2006) reflects an emerging Methodist communion ecclesiology arising from the Dialogue Commission. One benefit of such an ecclesiology to Methodism is considered: its potential for resolving tensions created by two competing ecclesiologies (Anglican and evangelical) internal to Methodism. Against Albert Outler’s proposal that the aforementioned tensions can be resolved by Methodism’s return to its original role as a movement within a church, as well as Russell Richey’s contention that contemporary Methodism holds the tensions in balance, a Methodist communion ecclesiology offers promising means to resolving the tensions by schematizing the two poles of Methodist ecclesiological tension according to communion. Critical questions are posed for developing distinctively Methodist communion ecclesiologies.

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Firdaus, Riko, Nurbaiti Nurbaiti, Abdul Halim, and Zaki Mubarak. "Penyelesaian Konflik Pendirian Rumah Ibadah: Studi Kasus Konflik Gereja Methodist Kota Jambi." Jurnal Ilmiah Ilmu Ushuluddin 22, no. 1 (June 30, 2023): 17–30. http://dx.doi.org/10.18592/jiiu.v22i1.9416.

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This paper examines efforts to resolve conflicts over the establishment of houses of worship with a case study of the Methodist Church in Jambi City. This church has been sealed by the Jambi Mayor Government which is considered to have violated the regulations for the establishment of houses of worship in the Joint Regulation of the Minister of Religious Affairs and Minister of Home Affairs No. 8 and 9 of 2006. This paper uses field research methods with a sociological approach. Data collection techniques are carried out through observation, interviews, and documentation. Then the data is analyzed through data reduction, data presentation and verification conclusions. The results of this study found that the conflict occurred due to rejection from residents around the Methodist Church, and the establishment of a Church that did not meet the applicable licensing requirements. The initial settlement efforts carried out by the Regional Government are security and supervision, then mediation is carried out between the two parties, in this case the mediators who play an active role are Lurah, Sub-district, Kemenag, Kesbangpol, and FKUB Jambi City. The conflict of the Methodist Church did not lead to violence, and took place safely, the settlement was also carried out through mediation through the government and participated in the contribution of Jambi customs and culture.

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Abraham, William J. "Confessing Christ." Interpretation: A Journal of Bible and Theology 51, no. 2 (April 1997): 117–29. http://dx.doi.org/10.1177/002096439605100202.

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As mainline Protestantism increasingly accommodates to contemporary cultural forms, the confessing movement of the United Methodist Church (and other traditions) has a key role to play, lifting high the rich canonical heritage of the church universal.

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Cranmer, Frank. "Methodist Ministers: Employees or Office-holders?" Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 316–25. http://dx.doi.org/10.1017/s0956618x13000446.

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The issue of whether or not a minister of religion is an employee or an office-holder came before the Supreme Court in an action for unfair constructive dismissal against the Methodist Church. The Court held by a majority of four to one that, on the basis of the Church's Deed of Union and Standing Orders, the terms of engagement of ministers were not contractual for the purposes of employment law and that a minister's duties were not consensual. The judgment moderates somewhat the impact of the earlier judgment of the House of Lords in Percy v Board of National Mission of the Church of Scotland – and makes the employment status of ministers even more sensitive to the facts of the individual case than it was before.1

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