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Academic literature on the topic 'Wesley House'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Wesley House"

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TABRAHAM, BARRIE. "Early Methodism." Journal of Ecclesiastical History 55, no. 2 (April 2004): 325–29. http://dx.doi.org/10.1017/s0022046904009947.

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John Wesley. The evangelical revival and the rise of Methodism in England. By John Munsey Turner. Pp. x+214. Peterborough: Epworth Press, 2002. £14.95 (paper). 0 7162 0556 4Wesley and the Wesleyans. Religion in eighteenth-century Britain. By John Kent. Pp. vi+229. Cambridge: Cambridge University Press, 2002. £37.50 (cloth), £13.95 (paper). 0 521 45532 4; 0 521 45555 3A brand plucked from the burning. The life of John Wesley. By Roy Hattersley. Pp. vii+451+18 plates. London: Little, Brown, 2002. £20. 0 316 86020 4Mirror of the soul. The diary of an early Methodist preacher, John Bennet, 1714–1754. Edited and introduced by S. R. Valentine. Pp. xii+243 incl. 2 frontispieces. Peterborough: Methodist Publishing House, 2002. £15 (paper). 1 85852 216 1The tercentenary of John Wesley's birth saw the appearance of a whole crop of studies on various aspects of the Wesleys and early Methodism. Whether the current conversations between Methodists and Anglicans concerning the Covenanting Proposals is providing an additional spur remains to be seen. However, there can be no doubt that there is continued interest in the Wesleys and the way that Methodism developed, particularly in the eighteenth century, as the following four studies show in their very different ways.
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Leach, Jane. "The end of theological education – is wisdom the principal thing?" Holiness 1, no. 1 (April 5, 2020): 21–55. http://dx.doi.org/10.2478/holiness-2015-0002.

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AbstractThis article invites reflection on the theological purposes of the education of church leaders. It is conceived as a piece of practical theology that arises from the challenge to the Wesley House Trustees in Cambridge to reconceive and re-articulate their vision for theological education in a time of turbulence and change. I reflect on Wesley House’s inheritance as a community of formation (paideia) and rigorous scholarship (Wissenschaft); and on the opportunities offered for the future of theological education in this context by a serious engagement with both the practices and concepts of phronēsis and poiēsis and a dialogical understanding of biblical wisdom, as Wesley House seeks to offer itself as a cross-cultural community of prayer and study to an international Methodist constituency.
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Stobart, Andrew. "‘Storying the leading’: curating narratives of leadership in conversation with Vaughan S. Roberts and David Sims, Leading by Story." Holiness 4, no. 1 (June 16, 2020): 149–65. http://dx.doi.org/10.2478/holiness-2018-0002.

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AbstractThis article has been developed from a conversation held and recorded at the Wesley House community in January 2018, as part of its regular Thursday evening Methodist Studies sessions. The session used Roberts’ and Sims’ recently published book Leading by Story to consider how leadership is embodied in ministry. Sharing stories of leadership in Wesley House's cross-cultural community led to significant insights, which arose as one particular leadership story was explored using Roberts’ and Sims’ central concept of ‘curating stories’. This article offers the conversation as a reflective review of the book. Staff, students and friends of Wesley House present at the conversation represented many different contexts, including Methodist churches in the USA, Britain, Fiji, Hong Kong, Kenya, South Korea and Zambia.Leading by Story: Rethinking Church Leadership, Vaughan S. Roberts and David Sims (London: SCM Press, 2017), 256 pp, £25.00 pbk
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Takao, Kawanishi. "Wesley in Oxford and the Legend of Holy Grail’s Knight: The Study about the Root of Methodism to the World, and the Foundation of Kwansei-Gakuin in Japan." Academic Journal of Interdisciplinary Studies 6, no. 1 (March 28, 2017): 9–16. http://dx.doi.org/10.5901/ajis.2017.v6n1p9.

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Abstract John Wesley (1703-91）is known as the founder of Methodism in his time of Oxford University’s Scholar. However, about his Methodical religious theory, he got more spiritual and important influence from other continents not only Oxford in Great Britain but also Europe and America. Through Wesley’s experience and awakening in those continents, Methodism became the new religion with Revival by the spiritual power of “Holy Grail”. By this research using Multidisciplinary approach about the study of Legend of Holy Grail’s Knight, - from King Arthur and Knights of the Round Table in the Medieval Period, and in 18th century Wesley, who went to America in the way on ship where he met the Moravian Church group also called Herrnhut having root of Pietisms, got important impression in his life. After this awakening, he went to meet Herrnhut supervisor Zinzendorf (1700-60) in Germany who had root of a noble house in the Holy Roman Empire, - and to Legend of Holy Grail’s Knight Opera “Parsifal” by Richard Wagner at Bayreuth near Herrnhut’s land in the 19th century, Wesley’s Methodism is able to reach new states with the legend, such as the historical meaning of Christianity not only Protestantism but also Catholicism. I wish to point out Wesley’s Methodism has very close to Legend of Holy Grail’s Knight. In addition, after the circulation in America, in the late 19th century Methodism spread toward Africa, and Asian Continents. Especially in Japan, by Methodist Episcopal Church South, Methodism landed in the Kansai-area such international port city Kobe. Methodist missionary Walter Russel Lambuth (1854-1921) who entered into Japan founded English schools to do his missionary works. Afterward, one of them became Kwansei-Gakuin University in Kobe. Moreover, Lambuth such as Parsifal with Wesley’s theories went around the world to spread Methodism with the Spirit’s the Legend of Holy Grail’s Knight as World Citizen.
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Walsh, John. "John Wesley and the Community of Goods." Studies in Church History. Subsidia 7 (1990): 25–50. http://dx.doi.org/10.1017/s0143045900001320.

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And all that believed were together, and had all things common. And sold their possessions and goods, and parted them to all men, as every man had need. And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart.Acts 2. 44–5.Among the strangest of the rumours circulating about early Methodism was the charge that it promoted the notion of Christian communism—‘the community of goods’. In the early summer of 1739 Lord Egmonc, one of the Georgia Trustees, got wind of the story and after hearing Whiteficld preach at Blackheath pressed him whether, among other eccentricities, he held that ‘all things should be in common’. The same year two anti-Methodist pamphlets raised the same issue, and in 1740 it surfaced again in the papers when another former Oxford Methodist, Benjamin Ingham, was accused by his local vicar of helping to foment a violent riot of Dewsbury cloth workers by ‘preaching up … a community of goods, as was practised by the Primitive Christians’. Ingham was said to urge a sharing of wealth so drastic that his brother had remarked in disgust, ‘if I mind our Ben, he would preach me out of all I have’.
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Ward, W. R. "Zinzendorf and Money." Studies in Church History 24 (1987): 283–305. http://dx.doi.org/10.1017/s0424208400008391.

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There are problems with this topic. Zinzendorf himself would certainly have considered it a non-subject, as he would certainly have regarded the counsel of his contemporary Wesley to ‘gain all you can, save all you can, and give all you can’ as unspeakably bourgeois, an adjective I have no recollection of Wesley’s applying to himself. The severer kind of economic historian might also regard what I have to say as a non-treatment of a non-subject, for I cannot present you with a profit-and-loss account of Zinzendorf’s transactions; I know no more about his income than he did, which was not very much; and although I shall refer later to the successive valuations of Zinzendorf’s property which that remarkable scholar Otto Uttendürfer dredged up from the Herrnhut archives sixty years ago, I attach no great importance to them. They seem to me the same kind of artificial enterprise as the annual revaluations for borrowing purposes which were made of the empty Centre Point building in its earlier years. Moreover, the straightforward introduction to the theme which I enjoyed not long ago is not readily available to historians in the West. It is to work first in the archive of Francke’s Orphan House at Halle, and then move on to that of the Renewed Church of the United Brethren at Herrnhut. Francke’s Orphan House, one of the biggest buildings of eighteenth-century Europe, has the Thatcherite principle of cost-effectiveness written all over it, and is clearly based on the Prussian barracks. The whole community at Herrnhut combines baroque lavishness with simplicity in a way not easily put into words, but most movingly experienced in the Grosse Saal in which the Brethren now hold their services. A visit to the Moravian settlement at Zeyst in the Netherlands, however, may sufficiently illustrate the point.
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Dudley, Martin. "‘The Rector presents his compliments’: Worship, Fabric, and Furnishings of the Priory Church of St Bartholomew the Great, Smithfield, 1828-1938." Studies in Church History 35 (1999): 320–32. http://dx.doi.org/10.1017/s0424208400014108.

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For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expression of wider religious moods, movements, and aspirations. Founded in 1123 by Rahere, a courtier of Henry I, at a time when the Augustinian Canons gained a brief ascendancy over older forms of religious life, it represents the last flowering of English Romanesque architecture. The Priory was dissolved by Henry VIII, became a house of Dominicans under Mary, and saw the flames that consumed the Smithfield martyrs. Since Elizabeth’s reign it has been a parish church serving a small and poor but populous area within the City of London but outside the walls. Its history is fairly well documented. Richard Rich lived in the former Lady Chapel. Walter Mildmay worshipped, and was buried, there. John Wesley preached there. Hogarth was baptized there. Parts of the church had been turned over to secular use. There was a blacksmith’s forge in the north transept beyond the bricked-up arch of the crossing and the smoke from the forge often filled the building. A school occupied the north triforium gallery. The Lady Chapel was further divided, and early in the eighteenth century Samuel Palmer, a printer, had his letter foundry there. The young Benjamin Franklin worked there for a year in 172 s and recorded the experience in his autobiography. The church, surrounded by houses, taverns, schools, chapels, stables, and warehouses, was a shadow of its medieval glory; but between 1828 and 1897 it changed internally and externally almost beyond recognition. The process of change continued over the next forty years and indeed continues still. These changes in architecture and furnishings were closely linked to a changed attitude to medieval buildings, to issues of churchmanship, and to liturgical developments.
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Howard Marhsall, I. "The Quest for the Original Text of the New Testament by Philip Wesley Comfort (Grand Rapids: Baker Book House, 1992. 200 pp. p.b. ISBN 0–8010–2566–4)." Evangelical Quarterly: An International Review of Bible and Theology 66, no. 3 (September 6, 1994): 265–66. http://dx.doi.org/10.1163/27725472-06603012.

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Woodward, Peter J. "Pictures of the Neolithic: discoveries from the Flagstones House excavations, Dorchester, Dorset." Antiquity 62, no. 235 (June 1988): 266–74. http://dx.doi.org/10.1017/s0003598x00073993.

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The new Dorchester by-pass is being constructed (scheduled completion in autumn 1988 through a busy landscape of later prehistoric England – and one where fieldworkers have been very active recently, especially at the Maiden Castle hillfort, and in the county town itself. Survey and excavations along the by-pass route were undertaken by the author for the Trust for Wessex Archaeology. The excavation at Flagstones House, directed together with Martin Trott, identified a late Neolithic causewayed enclosure. This note concentrates on the chalk engravings from that site, which lies to the west of Max Gate, the house of Thomas Hardy. It is perhaps apposite that the Wessex novelist built his home so close to the heart of a sacred Wessex site.
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Priydarshi, Ashok Kumar. "History and Development of the Problem Play in English Literature." Journal of Advanced Research in English and Education 06, no. 03 (December 8, 2021): 1–2. http://dx.doi.org/10.24321/2456.4370.202104.

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The genre, ‘problem play’ originated in France in the late 19th century. Notable example are Ibsen’s ‘A Dolls’ House’ (1879), questioning the subordination of women in marriage, Shaw’s ‘Mrs Warren’s Profession’ (1902), examining attitudes towards prostitution; and Galsworthy’s ‘Justice’ (1910), exposing the cruelties of solitary confinement and the legal system. Some plays by later writers such as A. Wesker, J. McGrath, Caryl Churchill, H. Brenton and D. Hare also raise contemporary issues, often using a wider canvas than their predecessors.
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Dissertations / Theses on the topic "Wesley House"

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Elliott, Mark V. "Writing the third draft of a primer of the Christian faith." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p100-0122.

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Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 2005.
Abstract and vita. Includes the 3rd draft of: "Wake up and smell the coffee, you are standing on holy grounds" (leaves 123-164). Includes bibliographical references (leaves 165-167).
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Lima, Marilúcia Fernandes. "Casa Suzana Wesley: Uma abordagem histórica do abrigo para meninas 1994 a 2003, a partir da categoria de gênero." Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=21.

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Esta dissertação é realizada com o intuito de reconhecer e trazer à luz a história de mulheres metodistas, engajadas na ação social da Igreja, no Rio Grande do Sul, especificamente na cidade de Viamão. Esta história é retratada através do envolvimento das mulheres que participaram deste projeto nas ações propostas pela Casa Suzana Wesley, entre os anos de 1994 a 2003, e a sua inter-relação com o Estatuto da Criança e do Adolescente. O conceito de cidadania e diaconia é trabalhado a partir das experiências das mulheres metodistas e sua relação com o compromisso social, decodificada do documento Plano para a Vida e a Missão da Igreja Metodista. A metodologia empregada neste trabalho é a hermenêutica crítica feminista, particularmente a categoria da suspeita e o instrumental analítico de gênero.
This thesis is carried out with the intention of recognizing and bringing to light the history of Methodist women involved in social action of the church in Rio Grande do Sul, specifically in the city of Viamão. This history is portrayed through the involvement of the women who participated in this project in the activities proposed by the Suzana Wesley House between the years of 1994 and 2003 and their interrelationship with the Statute of Children and Adolescents. The concept of citizenship and diaconate is dealt with through the experiences of Methodist women and their relation with social commitment, decodified from the document Plan for the Life and Mission of the Methodist Church. The methodology used in this study is feminist critical hermeneutics, particularly the category of suspect and the analytical instrument of gender.
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Books on the topic "Wesley House"

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Clarke, Adam. Ghost at the Wesley house. Prattville, AL: League of Prayer, Inc., 2008.

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Ellis, Kate. The merchant's house. London: Piatkus, 2010.

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Ellis, Kate. The merchant's house. London: Piatkus, 2010.

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Porterfield, Joan Hoffman. Two centuries of service, 1787-1987: Class meetings, Brown's Meeting House, Wesley Chapel, Wesley Church. Hampstead, Md. (3239 Carrollton Rd., Hampstead 21074): Wesley United Methodist Church, 1986.

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Ellis, Kate. The merchant's house. New York: St. Martin's Press, 1999.

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The merchant's house. New York: St. Martin's Press, 1999.

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Himsworth, Sheila J. Descriptive list of the archive and manuscripts of Wesley House, Cambridge. [Cambridge: Wesley House], 2000.

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Ellis, Kate. The merchant's house. London: Piatkus, 1998.

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Hardy, Michael C. The ca. 1840 McElroy House: A glimpse of Yancey County, North Carolina's history. Virginia Beach, Va: Donning Company Publishers, 2004.

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Expressions of faith: An architectural history of houses of worship in St. Joseph, Missouri & a history of Wesley House and Interfaith Community Services, 1909-2009. [St. Joseph, Mo.]: [Interfaith Community Services?], 2009.

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Book chapters on the topic "Wesley House"

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Gibson, William. "Wesley, Sacheverell, and Convocation." In Samuel Wesley and the Crisis of Tory Piety, 1685-1720, 140–65. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198870241.003.0007.

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Chapter 6 explains the role that Wesley played in the events in Church and State between 1709 and 1714, the high point of Tory High Church ambition in Church and State. It suggests that Wesley probably did contribute to the defence of Henry Sacheverell, who was on trial in the House of Lords on the political charge of preaching a seditious sermon. Sacheverell and Wesley have so much in common that Wesley’s claim that he contributed to the defence seems entirely plausible. As a member of Convocation, between 1710 and 1713, Wesley emerged as an important figure in the period. In addition to much committee work and supporting the High Church Tory agenda, he also drafted a key report in 1713 which advanced the High Church clergy’s case against the Bishops and argued that the failure to pursue Church reform was the responsibility of the Latitudinarian Bishops. Also considered is Wesley’s response to the Peace of Utrecht, a major Tory victory against continuing a Whig war.
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"A Walk with Wesley Morgan through Suttree’s Knoxville." In Cormac McCarthy's House, 33–60. University of Texas Press, 2013. http://dx.doi.org/10.7560/744295-003.

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Gibson, William. "The Wesleys’ Tory Ghost." In Samuel Wesley and the Crisis of Tory Piety, 1685-1720, 186–208. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198870241.003.0009.

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Chapter 8 looks at the involvement of Samuel Wesley and his family in the supernatural. It argues that the supernatural was profoundly political in this period. The contemporary examples of witchcraft and apparitions were heavily influenced by the Tory-Whig divide and by the High-Low Church divisions. Often belief in supernatural phenomena was regarded as the preserve of the educated and those of High Church and Tory principles. Whigs and Low Churchmen tended to adopt a more rationalist approach. The central discussion of the chapter is of ‘Old Jeffrey’, the Epworth Rectory Ghost which haunted the house for three months in 1716. The hauntings took form of noises and apparitions. It was especially well-documented because John Wesley was at school in London and asked for detailed accounts of the episode. The disturbances of 1716–17 almost certainly reflect community, political, and family divisions which marked the Wesleys in Epworth. There is also evidence that ‘Old Jeffrey’ shared Susanna’s Jacobite politics.
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Wesley, Charles. "15 March 1760: Mrs Boult’s house, London, to Sarah Wesley." In The Letters of Charles Wesley, Vol. 2: 1757–1788, edited by Kenneth G. C. Newport and Gareth Lloyd. Oxford University Press, 2021. http://dx.doi.org/10.1093/oseo/instance.00279751.

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"Wesley’s House." In Racionais MCs’ Sobrevivendo no Inferno. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781501338861.0013.

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"House churches in Roman villas of rural Wessex." In Early Christianity in South-West Britain, 3–34. Windgather Press, 2020. http://dx.doi.org/10.2307/j.ctv13gvfrc.4.

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Lindsey, Susan E. "He Was Killed by Those Barbarous People." In Liberty Brought Us Here, 156–62. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813179339.003.0026.

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Tolbert Major yawns and glances at his brother-in-law, Asbury Harlan. All is quiet in Fishtown. Garrison duty is often boring. Usually, there are five men on guard and he has someone to talk to besides Asbury. However, on the morning of November 5, 1851, the three other guards have volunteered to help build houses for new arrivals. From his vantage point, Tolbert glances toward the settlement. Out of the corner of his eye, he spots movement in the underbrush. The hostile Fishmen kill Tolbert, Asbury, and several others in their assault on Fishtown. They attack Bassa Cove a few days later. Wesley Harlan is shot in the face and subsequently loses an eye. Tolbert’s widow writes to Ben and breaks the news.
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Hardy, Thomas. "LIX." In Tess of the d'Urbervilles. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199537051.003.0074.

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The city of Wintoncester—that fine old city, aforetime capital of Wessex—lay amidst its convex and concave downlands in all the brightness and warmth of a July morning. The gabled brick, tile, and freestone houses had almost dried off for the season their integument of...
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"V West-Wester, the city of adventurers · Gedonia, the city of bliss · How pleasure is produced in Gedonia." In The House of a Thousand Floors, 19–22. Central European University Press, 2016. http://dx.doi.org/10.1515/9789633860717-006.

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Lewis, Simon. "Deism and Melancholia." In Anti-Methodism and Theological Controversy in Eighteenth-Century England, 106–24. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0006.

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By showing that discussions of deism featured prominently in the printed attacks on Wesley and Whitefield, Chapter 5 offers a fundamental reappraisal of the perceived relationship between early evangelicalism and irreligion, while also illuminating the ways in which anti-Methodism was informed by other theological controversies. Crucially, by showing that attacks on evangelicalism often mirrored attacks on irreligion, this chapter argues that categorizations such as ‘Enlightenment’ and ‘Counter-Enlightenment’ are unhelpful when describing contemporary perceptions of Methodism and deism. As with deists, Methodists were often viewed by their clerical opponents as melancholic ‘enthusiasts’—the antithesis of ‘true religion’. Conversely, freethinkers sometimes utilized the evangelical movement for their own polemical purposes. By exploring these deistic responses to Methodism, this chapter illuminates the prominence of deception and disguise in eighteenth-century religious polemic. Freethinkers sometimes disguised themselves as religious ‘enthusiasts’ in their polemical attacks on priestly religion. On the other hand, anti-Methodism provided Peter Annet with a Trojan Horse to attack priestly religion.
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