Bibliografie tematiche / Wesley Methodist Church (Singapore)

Letteratura scientifica selezionata sul tema "Wesley Methodist Church (Singapore)"

Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 31 luglio 2024

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Articoli di riviste sul tema "Wesley Methodist Church (Singapore)"

Madden, Deborah. "Medicine and Moral Reform: The Place of Practical Piety in John Wesley's Art of Physic". Church History 73, n. 4 (dicembre 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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Chapman, David. "Holiness and Order: British Methodism's Search for the Holy Catholic Church". Ecclesiology 7, n. 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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Morris-Chapman, Daniel J. Pratt. "John Wesley and Methodist Responses to Slavery in America". Holiness 5, n. 1 (16 giugno 2020): 37–58. http://dx.doi.org/10.2478/holiness-2019-0003.

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AbstractJohn Wesley considered the slave trade to be a national disgrace. However, while the American Methodist Church had initially made bold declarations concerning the evils of slavery, the practical application of this principled opposition was seriously compromised, obstructed by the leviathan of the plantation economy prominent in this period of American history. This paper surveys a variety of Methodist responses to slavery and race, exploring the dialectical germination of ideas like holiness, liberty and equality within the realities of the Antebellum context.

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NOCKLES, PETER. "Reactions to Robert Southey's Life of Wesley (1820) Reconsidered". Journal of Ecclesiastical History 63, n. 1 (5 dicembre 2011): 61–80. http://dx.doi.org/10.1017/s0022046910001223.

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This article analyses the varying contemporary and later responses to Robert Southey's Life of Wesley (1820). Acclaimed for its literary qualities, its appearance in the shadow of the Evangelical Revival and the growing Methodist movement meant that its biographical perspective was long obscured by the nineteenth-century ‘Wesley legend’. Methodist reviewers such as Henry Moore and Richard Watson, repelled by his critique of ‘enthusiasm’ as well as his claim that Wesley was motivated by power and ‘ambition’, questioned Southey's theological credentials and religious orthodoxy. A more nuanced view of Southey's biography was provided by Anglican commentators such as Reginald Heber and Alexander Knox who, while sympathetic to Wesley and the Evangelical Revival, supported many of Southey's judgements from a High Church Anglican standpoint. This article sets Southey's biography within the context of his own theological and political evolution, exploring the issues of authorial motivation and the longer-term literary and historical impact and legacy of his biography.

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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, n. 1 (16 giugno 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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Wellings, Martin. "‘In perfect harmony with the spirit of the age’: The Oxford University Wesley Guild, 1883–1914". Studies in Church History 55 (giugno 2019): 479–93. http://dx.doi.org/10.1017/stc.2018.36.

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From the middle of the nineteenth century, educational opportunities at the older English universities were gradually extended beyond the limits of the Church of England, first with the abolition of the university tests and then with the opening of higher degrees to Nonconformists. Wesleyan Methodists were keen to take advantage of this new situation, and also to safeguard their young people from non-Methodist influences. A student organization was established in Oxford in 1883, closely linked to the city centre chapel and its ministers, and this Wesley Guild (later the Wesley Society, and then the John Wesley Society) formed the heart of Methodist involvement with the university's undergraduates for the next century. The article explores the background to the guild and its development in the years up to the First World War, using it as a case study for the engagement of Methodism with higher education in this period.

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Fumanti, Mattia. "‘A Light-Hearted Bunch of Ladies’: Gendered Power and Irreverent Piety in the Ghanaian Methodist Diaspora". Africa 80, n. 2 (maggio 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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Samosir, Nettina, e Mangatas Parhusip. "PERJAMUAN KUDUS BAGI ANAK DALAM GEREJA METHODIST". Majalah Ilmiah METHODA 13, n. 1 (30 aprile 2023): 22–26. http://dx.doi.org/10.46880/methoda.vol13no1.pp22-26.

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

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Leach, Jane. "The end of theological education – is wisdom the principal thing?" Holiness 1, n. 1 (5 aprile 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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Sibarani, Apriani Magdalena. "EKKLESIOLOGI GEREJA DALAM RELASI KESETARAAN DAN KEADILAN GENDER". Majalah Ilmiah METHODA 11, n. 1 (30 aprile 2021): 25–34. http://dx.doi.org/10.46880/methoda.vol11no1.pp25-34.

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Gender injustice is a challenge in Indonesian society in general and sadly this condition is still happening in the church which should teach and proclaim love, equality and justice for women and men as the image and of God. In this regard, the author will outline the roles and challenges of women in church ministry, the elements that affect the inequalities and injustices experienced by women in church ministry. Furthermore, the author also explores the thoughts and experiences of John Wesley as a "Methodist Father" regarding the role of women in church ministry. The exploration of John Wesley's traditions and thoughts is also one of the elements that need to be considered in recommending church ecclesiology that embodies gender equality and justice relations.

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Tesi sul tema "Wesley Methodist Church (Singapore)"

Shaddox, Billy Mack. "Church growth movement theology in a Wesleyan setting". Theological Research Exchange Network (TREN), 1985. http://www.tren.com/search.cfm?p100-0142.

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McElwain, Randall D. "Singing the word: the role of the Old Testament in selected hymns of Charles Wesley and some implications for Twenty-First Century worship in terms of the 'Blueprint' model /". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Mitchell, Robert Daniel. "The Wesleyan Quadrilateral relocating the conversation /". 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1367834161&SrchMode=1&sid=5&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220041911&clientId=10355.

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Lee, Siat Chun Jeannie. "The influence of a theology of the laity on lay mobilization for the Trinity Annual Conference of the Methodist Church in Singapore". Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=13&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1650683441&scaling=FULL&ts=1263922640&vtype=PQD&rqt=309&TS=1263922646&clientId=10355.

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Maddock, Ian Jules. "Men of one book : a comparison of two methodist preachers, John Wesley and George Whitefield". Thesis, University of the Highlands and Islands, 2009. https://pure.uhi.ac.uk/portal/en/studentthesis/men-of-one-book(2411830a-ff83-4a98-8e27-958a6f311805).html.

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This thesis compares various aspects of the preaching ministries conducted by two Methodist contemporaries, preachers, and professed ‘men of one book’, John Wesley and George Whitefield. One of the principal ways in which Wesley and Whitefield manifested their desire to be ‘men of one book’ was through a life-long commitment to itinerant preaching. Indeed it was especially in their capacity as ‘preachers of one book’ that Wesley and Whitefield feature so prominently in an evangelical revival that spanned not only England, Scotland, Wales, Ireland and the American colonies, but also included Calvinists and Armenians. But even though itinerant preaching occupied privileged place in the efforts of Wesley and Whitefield to further evangelical revival, their public ministries did not consist wholly of spoken sermons. Instead, both deliberately pursued a ‘print and preach’ ministry, where their published sermons complemented and reinforced the sermons they preached. In order to remain sensitive to their dual commitment to the spoken and printed work, and in response to the conspicuous paucity of intentionally comparative studies that focus on the full-orbed preaching ministries conducted by these two Church of England clergymen, this thesis compares Wesley’s and Whitefield’s style, delivery and rationale for field-preaching, paying particular attention to the influence of Scripture on these facets of their spoken sermons. In addition, various aspects of their sermons as they appear in printed form are compared. This includes a comparison of the function of their published sermons within their wider ministries, how their printed sermons reflected the way they used, applied and interpreted the Bible, and also how they understood its prominent doctrines. Ultimately, Wesley and Whitefield manifested their singular desire to be men of one book through preaching ministries that were by no means identical, yet equally committed to the spread of the gospel throughout the transatlantic world.

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Royals, Gary C. "The decline of God a model for understanding Christian doctrine in the local United Methodist Church /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Boafo, Paul Kwabena. "An examination of the theology of John Wesley with particular reference to his socio-political teaching and its relevance to the Ghanaian situation". Thesis, Queen's University Belfast, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287262.

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Houff, D. Michael. "A model for developing a United Methodist mission church for the poor and homeless born out of Wesleyan/Methodist ethos and theology". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Curtis, Jonathan Paul. "Methodism and abstinence : a history of the Methodist Church and teetotalism". Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/25394.

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This thesis has two overarching aims. The first aim is to understand the origins and development of temperance and abstinence in British Methodism, particularly through the theology that informed what may broadly be called the Methodist teetotal movement in its period of greatest popularity from 1830 until 1919. The second is to consider the downfall of this movement in the period from 1945 until 1974, when the Methodist Connexion adopted the view that each Methodist “must consider his personal attitude to all drugs in relation to his Christian vocation”. The need for the study arises from the relative dearth of historical investigation regarding Methodism and abstinence. Representations of Methodism and abstinence tend either to be partisan or to lack wider understanding of the abstinence movement, or the theology of Methodism. Methodologically, this thesis attempts to hold together historical and theological considerations; it is important to consider both the socio-economic contexts in which diverse abstinence and teetotal movements arose and the theological motivations that drove British Methodist belief and practice. Regarding the origins and development of temperance and abstinence in British Methodism, it is proposed in this thesis that the Bible Christians were the first organised Methodist abstainers, and that their practice was likely to have been influenced by John Wesley's theologies of sanctification, holiness and Christian perfection. The thesis is an attempt to counter the Bible Christian’s diminished historical significance, as well as to investigate the likely impact of the theological underpinnings for their abstinence. Regarding the downfall of temperance and abstinence in British Methodism in the period from 1945 until 1974, this thesis will propose that a loss of focus upon holiness as a catalyst for abstinence was detrimental to the growth and continuation of the teetotal movement throughout Methodism after World War Two. It will highlight the general rejection of this focus on encouraged abstinence in the second half of the twentieth century, acknowledging the changes and disagreement within British Methodism to which this dismissal led. Concluding comments allude to the need for a renewed witness within British Methodism to societal and theological imperatives for both temperance and abstinence.

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Blowers, LaVerne P. "Love divine all loves compelling missionary motives in the Wesleyan tradition /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Libri sul tema "Wesley Methodist Church (Singapore)"

(Singapore), Wesley Methodist Church, a cura di. By my spirit. Singapore: Wesley Methodist Church, 1985.

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Centre, Manchester Wesley Research. Wesley and Methodist studies. Manchester, UK: Didsbury Press, 2009.

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Neville, Richardson, e Malinga Purity, a cura di. Rediscovering Wesley for Africa: Themes from John Wesley for Africa today. 2^a ed. Silverton [South Africa]: Methodist Church of Southern Africa, Education for Ministry and Mission Unit, 2006.

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Christianity, Currents in World, a cura di. John Wesley and early Methodist conversion. Cambridge: Currents in World Christianity Project, 1997.

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Wellman, Sam. John Wesley: Founder of the Methodist Church. Uhrichsville, Ohio: Barbour & Co., 1997.

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Wellman, Sam. John Wesley: Founder of the Methodist Church. Philadelphia, Pa: Chelsea House Publishers, 1999.

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Bevins, Winfield H. Rediscovering John Wesley. Cleveland, Tenn: Pathway Press, 2004.

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1964-, Stacey John fl, a cura di. John Wesley: Contemporary perspectives. Westminster, London: Epworth Press, 1988.

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John, Wesley. John Wesley in Devon: Extracts from the Journals of John Wesley ... (Bideford?) ((Woodend House, Mount-Raleigh Avenue, Bideford, Devon)): (M. Wickes?), 1985.

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Byrne, Herbert W. Wesley and the Methodist movement: Portraits of John Wesley and his influence. Salem, OH: Schmul Publishing Co., 2003.

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Capitoli di libri sul tema "Wesley Methodist Church (Singapore)"

Tyson, John R. "/ The First Fruits of the Methodist Revival". In Charles Wesley, 112–28. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195134858.003.0004.

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Abstract Charles Wesley’s conversion began in him a tidal wave of spiritual energy and action. Two days after his personal Pentecost, Charles began spreading the good news about salvation by faith. In the afterglow of his own experience he spoke to a few friends, and ministered in intercessory prayer, serving most directly through spiritual conversation. As his health returned he stepped into his ministerial vocation with renewed strength and vigor. His journal for the days following the conversion finds him writing sermons, officiating at vespers, and speaking to others about spiritual formation. This personal dimension of his ministry would continue in the work of the Methodist Societies, but soon he would return to the pulpits of important churches and the university. Gradually the religious establishment closed both of those avenues of ministry, and then Charles followed his brother and George Whitefield into that innovation-open air preaching. His journal reports worsening relations with the Anglican establishment, and painful interviews with bishops of the church and leaders of the university whom Wesley held in deep regard.

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Charles, Wallace. "The Evening Prayers Controversy". In Susanna Wesley, 78–83. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195074376.003.0007.

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Abstract A dispute in the winter of 1711 / 171 2 over Susanna’s conduct of irregular worship services gives another stunning example of how far a woman’s conscience might oppose both the prerogatives of her husband and priest and the canons of the established church. The story, well known in Methodist legend because of its presumed impact on the nine-year-old John Wesley, ranks with the earlier theological, marital, and political quarrel over who was rightfully king (see chapter 1, the Yar borough and Hickes correspondence, in part I of this volume).

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Johnson, Dale A. "The Methodist Quest For An Educated Ministry". In The Changing Shape Of English Nonconformity, 1825-1925, 48–61. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121636.003.0004.

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Abstract The Methodist pattern of education for ministry, as was briefly noted earlier, differed considerably from that of the older Nonconformist groups. That difference was rooted in part in the centralized Methodist structure, first in the person of John Wesley and later in the continuing authority of the Conference, as opposed to the independency of the Congregational and Baptist churches. For one thing, Methodists did not establish an institution for ministerial training until 1834. To have done so in the eighteenth century would have meant separating from the Church of England, an action Wesley re fused to take. After his death strong feeling continued among Methodists that they should not be linked with Dissenters, and thus few were inclined to follow the Nonconformists’ lead in the education of ministers. Further, the ministers in question were understood to be “preachers,” that is, supplements to the regular ministry of the Church of England. It was not until Methodists began to perceive themselves as a church (as opposed to a “soci ety” within a larger church) that matters such as ordination and institutional education for ministry became serious questions. The requirement of Conference approval for all proposals for ministerial training also delayed developments in this area.

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Chilcote, Paul W. "John and Charles Wesley". In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0016.

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

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Wainwright, Geoffrey. "The Sacraments in Wesleyan Perspective". In Worship with One Accord, 105–26. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195116106.003.0007.

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Abstract To TREAT ANY MATTER IN A WESLEYAN PERSPECTIVE IS NOT MERELY, FOR A Methodist, an act of piety toward John and Charles Wesley, the principal founders of our particular tradition, although such gestures certainly have their proper place for Christians who live in the communion of the saints. There is another reason why, in the late twentieth century, American Methodists should be looking to the Wesley brothers for guidance. Our own missionary situation bears an uncanny resemblance to the England of the eighteenth century in which the Methodist movement took its origins. For two centuries the American Constitution has forbidden any national establishment of religion of the kind the Wesleys knew in England and which still obtains there, even if in attenuated degree. Nevertheless, an often vague form of non-dogmatic, non-denominational Christianity has constituted the unofficial “civil religion” of the United States; and the “mainline” denominations have functioned in part as variant carriers of the civil religion-our own Methodism as much as any other body. And our church now takes on many of the features that marked the declining effectiveness of the Church of England in the Wesleys’ days. If we look for renewal, we may find hints in what God did through the Wesleys.

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Lewis, Simon. "Justification and Assurance". In Anti-Methodism and Theological Controversy in Eighteenth-Century England, 36–59. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0003.

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Chapter 2 explores the soteriological clashes between Methodists and their High Church opponents. It locates these exchanges as a continuation of a historic dispute over definitions of ‘true’ Church of England doctrines, as taught in the Thirty-Nine Articles of Religion. Calvinist evangelicals believed they were fulfilling the work of Reformed Anglicans, such as John Edwards (1637–1716), who had maintained the ‘good old way’ of the Reformation after the Restoration. Anti-Methodist High Churchmen, on the other hand, perceived these harangues as merely a feeble attempt to reignite a war already won by post-Restoration Arminian divines, most notably George Bull (1634–1710). Arminian evangelicals, such as John Wesley, occupied an awkward middle ground in this dispute. Despite his overt anti-Calvinism, Wesley was often charged with aiding Whitefield and other so-called ‘antinomians’ by denying that works were a condition of the new birth.

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Lewis, Simon. "Epilogue and Conclusion". In Anti-Methodism and Theological Controversy in Eighteenth-Century England, 166–70. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0009.

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This chapter stresses the importance of history. Far from viewing Methodism as an innovative movement, anti-Methodist authors associated John Wesley and George Whitefield’s ministries with the past. There was, however, no single conception of the past which united the theologically diverse range of authors who attacked Methodism. Thus, there was no homogeneous definition of ‘Methodism’ on which opponents could agree. This disparity was a product of the fierce contests over the doctrinal makeup of the eighteenth-century Church of England. For orthodox divines, attacking Methodism formed merely part of a wider defence of ‘true religion’—an agenda that also underpinned their attacks on deism and Dissent. As has been shown throughout this book, the various doctrinal concerns about Methodism—such as antinomianism and schism—should not be viewed in isolation from the various socio-political objections that were posed to Wesley and Whitefield. Nevertheless, these evangelical leaders shared many of their orthodox opponents’ doctrinal priorities, thus illuminating the theological vitality of the Georgian Church.

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Lee, John W. I. "Nursed in the Arms of Poverty". In The First Black Archaeologist, 8–39. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197578995.003.0002.

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This chapter traces John Wesley Gilbert’s family origins (noting the possibility that one or more of his enslaved ancestors came to Georgia from Antigua), then examines his birth into slavery in 1863. It reconstructs his childhood and family life in Augusta, Georgia, and his early education in the public schools of that city. It examines his studies at the Baptist-sponsored Augusta Institute, a training school for black ministers and teachers. When the school moved to Atlanta and became the Atlanta Baptist Seminary, Gilbert moved to Atlanta with it to continue his studies but was forced to return home by lack of funds. The chapter then traces Gilbert’s work as a teacher in Augusta, followed by his enrollment at Paine Institute, a joint foundation of the white Methodist Episcopal Church, South (MECS) and the Colored Methodist Episcopal (CME) Church. The chapter focuses on Gilbert’s relationship with Paine president George Williams Walker, who would become Gilbert’s lifelong colleague and father figure. It also introduces other key figures in Gilbert’s life, including John Hope (later the first black president of what is today Morehouse College). The chapter ends in 1886, with Gilbert’s completing school as one of Paine’s first seven graduates.

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Noll, Mark. "Hymnody". In The Oxford Handbook of Early Evangelicalism, 352—C17.P155. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.34.

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Abstract Landmark hymn collections by George Whitefield (1753) and especially John Wesley (1780) broadcast the key emphases of the eighteenth-century evangelical movement. John’s brother Charles led in creating a new hymnody for the awakenings’ new sensibilities. Antecedents of evangelical hymnody included the High-Church Anglican societies of the late seventeenth century where psalm-singing played a large part. Continental hymnody, as developed by Lutherans, pietistic movements, and especially the Moravians, contributed more in both expressive content and creative forms. Puritanism was a third historical influence, mostly through the hymns of the Dissenter Isaac Watts who liberated English hymnody from exclusive psalmody. Fervent singing of newly composed hymns or the hymns of Isaac Watts marked evangelical movements throughout the Atlantic region: Methodist led by Charles Wesley in England; Welsh revivalists, among whom William Williams Pantycelyn played the key role; and Samuel Davies who pioneered the use of hymns and hymn-writing in the colonies. Evangelical hymnody linked evangelicals who were otherwise much divided. It innovated with an intense focus on Christ as redeemer, creative allusions to Scripture, and many new meters and rhyme schemes. Black evangelicals participated fully in the era’s new hymnody, as did women hymn-writers like Ann Steele of England and Ann Griffiths of Wales.

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Lee, John W. I. "A Humble Worker in the Colored Ranks". In The First Black Archaeologist, 203–27. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197578995.003.0009.

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This chapter focuses on John Wesley Gilbert’s life and career from 1891 to 1910, a period in which he earned a reputation as “the finest Greek scholar in the South” and became nationally known as an educator and civic leader. The chapter begins by examining the scholarly networks that tied Gilbert to the members of the American Philological Association (APA) and the Archaeological Institute of America (AIA) and describes Gilbert’s attendance at the 1900 joint APA-AIA conference held in Philadelphia. The chapter examines the successes of Paine Institute (which became Paine College in 1903) under the joint leadership of Gilbert and Paine president George Williams Walker, as well as the increasing financial stress Paine came under from 1906 onward. The chapter also discusses Gilbert’s community and church work, including his involvement in numerous civic organizations in Augusta as well as his 1901 trip to London as a member of the Colored Methodist Episcopal (CME) delegation to the Ecumenical Methodist Conference. The chapter shows how Gilbert’s life was affected by the growth of Jim Crow segregation in the American South and explains the pressing financial needs that forced him to devote much of his time after 1906 to fundraising for Paine. The chapter closes in 1911, with the deaths of Gilbert’s mentor and father figure George Williams Walker and of his mother Sarah Thomas.

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