Relevant bibliographies by topics / Methodist Church Victoria

Academic literature on the topic 'Methodist Church Victoria'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Methodist Church Victoria"

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Addison, Paul. "Alex Wiseman: reluctant architect?" Architectural History Aotearoa 14 (December 5, 2017): 17–25. http://dx.doi.org/10.26686/aha.v14i.7788.

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The Auckland Ferry Building, completed in 1912, is still a significant landmark in downtown Auckland today. However, its architect, Alex Wiseman, remains less well-known and more enigmatic. Born in Auckland in 1865 into a prominent Methodist family, Wiseman was apprenticed at 16 years of age to noted architect Edward Bartley for a term of four years. Wiseman then practised as a draughtsman for a period, before moving to Victoria, Australia, to follow his first love, music, making his living as a music teacher and organist. After marrying and starting a family, the lot of an impecunious musician may have held less appeal, and in 1903 Wiseman returned to Auckland. He established his own architectural practice and, over the next 12 years until his death at the age of just 50, he received, often with the aid of familial and church connections, several high-profile commissions, including the ferry building, the YMCA building and Auckland Training College (both in Wellesley Street), and "Greenacres," the home of James Gunson, later mayor of Auckland.
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Cooley, Steven D. "Manna and the Manual: Sacramental and Instrumental Constructions of the Victorian Methodist Camp Meeting during the Mid-Nineteenth Century." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 131–59. http://dx.doi.org/10.1525/rac.1996.6.2.03a00020.

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“The character of the place on which one Stands is the fundamental symbolic and social question,” Claims historian of religion Jonathan Z. Smith. From this sense of place, there follows a “whole language of Symbols and social structures.” Studies of Methodist history have also considered sensitivity to Methodism's distinctive sense of place essential to their subject. It is now commonplace to observe that Methodism shattered the geographic bounds of church and parish in order to situate religion for activity across an open, unbounded terrain. This proved one of the most offending characteristics of its ministers, whose itineracy commonly violated civil laws intended to locate spatially religion. Within some traditions, the receipt of a “location” meant a minister received a church and thereby became a minister. Within Methodist discourse, granting a “location” has held quite the opposite meaning: it has meant a departure from the ministry.
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Macquiban, Tim. "Industrial Day-Dreams: S. E. Keeble and the Place of Work and Labour in Late Victorian and Edwardian Methodism." Studies in Church History 37 (2002): 331–42. http://dx.doi.org/10.1017/s0424208400014832.

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Discussion of the use of time in industrial Britain hardened in the nineteenth century into debates about the morality of work and its rewards, about the ethics of labour and the exploitation of the labourer, issues neglected in a Methodism dominated by the prevailing social thought of evangelicalism which persisted throughout most of the century. While much valuable work has been done recently on a re-assessment of the place of Wesleyan Methodist businessmen’s influence in politics, commerce, and industry in the heyday of Victorian and Edwardian Britain, not so much has been done on the attitudes to poverty and wealth, work, and wages from within the Church establishment, or investigation of how ministers were shaping or reflecting social and political attitudes. This paper seeks to identify the particular contribution of one pivotal figure, Samuel Keeble (1853-1947) whose work deserves a more detailed biography than the Wesley Historical Society lecture published in 1977. His mentor, Hugh Price Hughes, a Wesleyan revivalist but less clearly a Christian socialist, created the environment in which the Wesleyan Methodist Union of Social Service (WMUSS) emerged, through which Keeble was able to channel much of his energies in the promotion of social issues, including those concerning work and labour. It is their contribution that this essay seeks to highlight.
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Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.

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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians often confidently propagated the belief that they lived in an age inherently superior to the unreformed eighteenth century. The view that the Church of England from the Restoration to the Evangelical Revival was dominated by Latitudinarian moralism leading to dead and formal religion has recently been challenged but was a regular feature of Victorian scholarship that has persisted in some recent work. The traditional tendency to highlight the perceived dichotomy between mainstream Anglicanism and the Revival has served to obscure areas of continuity such as the fact that Whitefield and the Wesleys intentionally addressed much of their early evangelistic preaching to like-minded brethren in pre-existing networks of Anglican religious societies and that Methodism thrived as a voluntary religious society. Scores of historians have refuted the Victorian propensity to assert the Revival’s independence from the Church of England.
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Field, Clive. "The Allan Library: A Victorian Methodist Odyssey." Bulletin of the John Rylands Library 89, no. 2 (March 2013): 69–105. http://dx.doi.org/10.7227/bjrl.89.2.5.

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The history of the Allan Library is here told systematically for the first time. This antiquarian collection of substantially foreign-language books and some manuscripts was formed by barrister Thomas Robinson Allan (1799-1886) during the 1850s, 1860s and 1870s. His stated intention was to create a Methodist rival to Sion College Library (Church of England) and Dr Williamss Library (Old Dissent). Allan donated it to the Wesleyan Methodist Conference in 1884, which funded the erection of purpose-built Allan Library premises opening in London in 1891. However, the Wesleyans struggled to make a success of the enterprise as a subscription library, and the collection was in storage between 1899 and 1920, before being sold by Conference to the London Library (where most of it still remains). The Allan Library Trust was established with the proceeds of the sale. The reasons for the relative failure of Allans great library project are fully explored.
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Plotkin, Howard. "The Iron Creek Meteorite: The Curious History of the Manitou Stone and the Claim for its Repatriation." Earth Sciences History 33, no. 1 (January 1, 2014): 150–75. http://dx.doi.org/10.17704/eshi.33.1.2457k54466405851.

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Canada's Iron Creek meteorite, a 320 lb (145 kg) Group IIIAB medium octahedrite iron, was long venerated by the First Nations in Alberta as their sacred Manitou Stone, but it was taken without authority from them by Methodist missionaries in 1866. That began the meteorite's long odyssey, as it was transferred first to the Methodist Mission in Victoria (now Pakan) Alberta; then to the Red River Mission in Winnipeg, Manitoba; then to the Wesleyan Methodist Church's Mission Rooms in Toronto, Ontario; then to Victoria College in Cobourg, Ontario; then to the campus of the University of Toronto in Toronto, Ontario; then to the Royal Ontario Museum in Toronto; and finally to the Provincial Museum of Alberta (now the Royal Alberta Museum) in Edmonton. In recent years, a First Nations movement to repatriate the meteorite to a place near its original find site has been initiated. As of now, the meteorite remains on display at the Royal Alberta Museum's Syncrude Gallery of Aboriginal Culture, where it is a prized showpiece. The present paper explores the curious history and cultural significance of this fabled meteorite, its long odyssey, the issues surrounding the claims for its repatriation, the Royal Alberta Museum's present policy, and a possible way forward.
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Wilson, Linda. "‘Domestic Charms, Business Acumen, and Devotion to Christian Work’: Sarah Terrett, the Bible Christian Church, the Household and the Public Sphere in Late Victorian Bristol." Studies in Church History 50 (2014): 405–15. http://dx.doi.org/10.1017/s0424208400001868.

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Sarah Terrett died suddenly on 25 November 1889, aged 53, after speaking at a meeting of the White Ribbon Army, the temperance organization she had founded in 1878. Following her death many people sent letters of sympathy to her bereaved husband, William. One of these, from the Rev. W. F. James, a minister of the Bible Christians, makes for especially interesting reading. The Bible Christian denomination, to which Sarah and William belonged, was one of the smaller Methodist connexions, and had its heartland in rural Devon, the area where she had grown up. James recalled the hospitality he enjoyed when visiting the Terretts’ home, Church House, in Bedminster, south Bristol:
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Stanley, Brian. "‘The Miser of Headingley’: Robert Arthington and the Baptist Missionary Society, 1877–1900." Studies in Church History 24 (1987): 371–82. http://dx.doi.org/10.1017/s0424208400008457.

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A gravestone in a Teignmouth cemetery displays the following inscription: Robert ArthingtonBorn at Leeds May 20th, 1823Died at Teignmouth Oct. 9th, 1900His life and his wealth were devoted to the spread of the Gospel among the Heathen.That unassuming epitaph bears testimony to one of the most remarkable figures in the story of Victorian missionary expansion. The missionary movement from both Britain and North America depended for its regular income on the enthusiasm of the small-scale contributor, but the munificence of the wealthy was essential to the financing of special projects or the opening up of new fields. The role of, for example, the jam manufacturer William Hartley as treasurer of the Primitive Methodist Missionary Society, or of the chemical manufacturers James and John Campbell White in providing much of the finance for the Free Church of Scotland’s Livingstonia Mission, is relatively well known.
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Chrysostomides, Julian, Richard Clogg, and Charalambos Dendrinos. "The tombstone of an Ecumenical Patriarch in Muswell Hill, London: Meletios II (1700-80, r. 1768–9)." Byzantine and Modern Greek Studies 41, no. 2 (September 18, 2017): 229–38. http://dx.doi.org/10.1017/byz.2017.1.

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This article examines the tombstone of Meletios II, a native of Tenedos, who was briefly Ecumenical Patriarch in 1768–9. It also offers an account of his troubled patriarchate and sketches events in the rest of his ecclesiastical career. This hitherto unknown tombstone has rested for an indeterminate number of years in the garden of North Bank, a large Victorian mansion in Pages Lane in the North London suburb of Muswell Hill. It appears to have been in the grounds of North Bank before the house became an annexe of Muswell Hill Methodist Church. It is not known where in the Ottoman Empire Meletios' grave was originally situated, nor has it been possible to establish the circumstances in which the tombstone came to North Bank. On the basis of the inscription on the tombstone it is possible to establish Meletios' previously unknown date of death, 5 January 1780. It appears to be one of the earliest known tombstones of an Ecumenical Patriarch during the period of the Tourkokratia.
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McLeod, Hugh. "Religion in Nineteenth-Century Britain - The Dissenters. Vol. 2: The Expansion of Evangelical Nonconformity, 1791–1859. By Michael R. Watts. Oxford: Clarendon Press, 1995. Pp. xxi + 911. $120.00. - Religion and Political Culture in Britain and Ireland: From the Glorious Revolution to the Decline of Empire. By David Hempton. Cambridge: Cambridge University Press, 1996. Pp. xii + 191. $54.95 (cloth); $17.95 (paper). - The Religion of the People: Methodism and Popular Religion, c.1750–1900. By David Hempton. London and New York: Routledge, 1996. Pp. xiii + 239. $80.00. - The Nineteenth-Century Church and English Society. By Frances Knight. Cambridge: Cambridge University Press, 1996. Pp. xiii + 230. $54.95. - Catholic Devotion in Victorian England. By Mary Heimann. Oxford: Clarendon Press, 1995. Pp. viii + 253. $49.95." Journal of British Studies 38, no. 3 (July 1999): 385–91. http://dx.doi.org/10.1086/386199.

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Dissertations / Theses on the topic "Methodist Church Victoria"

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Ritchie, Samuel Gordon Gardiner. "'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /." ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.

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Peters, Garry D. "Tradition and memory in Protestant Ontario, Anglican and Methodist clerical discourses during Queen Victoria's Golden (1887) and Diamond (1897) Jubilee celebrations." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ53274.pdf.

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Books on the topic "Methodist Church Victoria"

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Smitham, Malcolm. Victoria Methodist Church, Weston-super-Mare. [Weston-super-Mare: Victoria Methodist Church, 1993.

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2

Smitham, Malcolm. Victoria Methodist Church, Weston-super-Mare: Diamond jubilee, 1936-1996. [Weston-super-Mare: Victoria Methodist Church, 1996.

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3

Andrew, Robertson. The Wesleyan Methodist Chapel (Hebron) at British Road (formerly Victoria Road) Bedminster, South Bristol and St Saviour's Anglican Parish Church, Coalpit Heath, South Gloucestershire: A study of religious difference and controversy in Victorian Britain, as expressed in church design. Bristol: Andrew Robertson, 1997.

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John, Matthews. Amos: Rev. Amos B. Matthews : Victorian Methodist traveller. Hanley Swan [England]: Self Publishing Assn., 1992.

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The poisoned chalice: Eucharistic grape juice and common-sense realism in Victorian Methodism. Tuscaloosa: University of Alabama Press, 2011.

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6

1939-, Olsen Gerald Wayne, ed. Religion and revolution in early-industrial England: The Halévy thesis and its critics. Lanham [Md.]: University Press of America, 1990.

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Walker, Pamela J. Pulling the devil's kingdom down: The Salvation Army in Victorian Britain. Berkeley: University of California Press, 2001.

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Beryl, Champness, ed. The servant ministry: The Methodist Deaconess Order in Victoria and Tasmania. Melbourne: Uniting Church Press, 1996.

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In memoriam, Her Most Gracious Majesty Queen Victoria, born May 24th, 1819, died January 22nd, 1901: Service in the Metropolitan Methodist Church, Toronto, Febrary 2nd, 1901, at 11 o'clock a.m. [Toronto?: s.n., 1996.

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Memorial service held by order of the City council of London, Ont., on the occasion of the funeral of Her late Imperial Majesty, Queen Victoria, the First Methodist church, 3.00 p.m., Saturday, February the second, 1901. [London, Ont.?: s.n., 1995.

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Book chapters on the topic "Methodist Church Victoria"

1

Jacob, W. M. "Women and Religion in Victorian London." In Religious Vitality in Victorian London, 196–225. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897404.003.0009.

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New opportunities emerged in churches for women as volunteer district visitors, Sunday school teachers, and for poor women to be trained and employed as Bible and parish women, Bible-nurses, and elementary school teachers which broadened the sphere of women’s activities beyond their homes to their parishes. Some women also formed religious communities, initially relieving poverty, provide nursing care and education for poor children. Growing awareness of wider social issues, particularly in relation to poverty, led some middle- and upper-class women, motivated by faith, to begin to develop activities in a wider sphere, including improving conditions in workhouses and hospitals, and establishing ‘settlements’ and pioneering systematic ‘social work’ methods. Some women also began to undertake public ministries, notably in the Salvation Army, but also leading informal congregations. Women were also generous contributors to religious-based projects. Building on these experiences, religiously motivated women stood for election to public office as London School Board members, guardians of the poor and London County Councillors. Succeeding chapters show that women also played a significant part in faith-motivated philanthropic and educational initiatives.
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