Artykuły w czasopismach na temat „Methodism”
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1
Hunter, Justus H. "Toward a Methodist Communion Ecclesiology". Ecclesiology 9, nr 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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Chapman, David. "Holiness and Order: British Methodism's Search for the Holy Catholic Church". Ecclesiology 7, nr 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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O'Brien, Glen. "‘A divine attraction between your soul and mine’: George Whitefield and same-sex affection in 18th-century Methodism". Pacifica: Australasian Theological Studies 30, nr 2 (czerwiec 2017): 177–92. http://dx.doi.org/10.1177/1030570x17736326.
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This article considers the blurred lines between male friendship and homoeroticism in 18th-century Methodism. It considers possible cases of transgressive male sexual acts among Methodist preachers, evaluates contemporary claims made about the sexual proclivities of leading Methodists, and considers the social location of 18th-century Methodism as a dangerous underworld of deviant religiosity whose centres of activity were often perched on the edge of sites of social exclusion. The ‘effeminacy’ of George Whitefield and the lack of heterosexual passion in his life are offered as a mode of examining the homosociality that existed within the heteronormative world of 18th-century Methodism.
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Smith, John Q. "Occupational Groups Among the Early Methodists of the Keighley Circuit". Church History 57, nr 2 (czerwiec 1988): 187–96. http://dx.doi.org/10.2307/3167185.
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The success of early Methodism in the textile-manufacturing region of Yorkshire and Lancashire is an important part of the overall story of the success of the Methodists. That Wesley's teachings and societies should have thrived in this rough area is almost as surprising as the success of the Wesleyans in Cornwall. Any attempt to explain this growth must include an investigation into the question: what kind of people chose to join the Methodists? Earlier historians of Methodism, including John Wesley Bready, Leslie F. Church, Maldwyn Edwards, W. J. Warner, and Robert F. Wearmouth, have offered largely impressionistic overviews of the social structure of early Methodism. The best way to obtain a more precise picture is to look at those records of individual circuits, such as the Keighley Methodist circuit, which provide occupational data.
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TABRAHAM, BARRIE. "Early Methodism". Journal of Ecclesiastical History 55, nr 2 (kwiecień 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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Covaleski, Nick. "The Wandering Methodist: Lorenzo Dow and the Spread of Methodism in Post-Revolutionary America". Methodist History 59, nr 4-5 (lipiec 2021): 228–38. http://dx.doi.org/10.5325/methodisthist.59.4-5.0228.
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Essay Abstract “The Wandering Methodist: Lorenzo Dow and the Spread of Methodism in Post-Revolutionary America.” The relentless itinerant lifestyle of Methodist preacher Lorenzo Dow generated mixed feelings, ranging from admiration to admonishment, among both laypeople and church authorities. This paper explores the reasons for this ambivalence by putting Dow's personal writings in conversation with two influential scholarly accounts on the spread of Methodism into the American South in post-Revolutionary America. It argues that the ambivalence surrounding the wandering Dow illuminates tensions that exist between these accounts, raising significant questions about a crucial time in the history of American Methodism.
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Stuchiner, Judith. "Wuthering Heights". Religion and the Arts 24, nr 1-2 (22.04.2020): 65–83. http://dx.doi.org/10.1163/15685292-02401013.
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Abstract This essay views Lockwood’s first dream in Brontë’s Wuthering Heights, in which “the famous Jabes Branderham preach[es] from the text,” as a “slice” of Methodist history. Enlisting E.P. Thompson’s suggestion that Jabes Branderham is modeled after Methodist Jabez Bunting, I argue that Brontë’s presentation of Methodism in the dream contains valuable socio-economic information. As an aspiring member of the gentry, Lockwood fears the subversive potential of Methodism and resents Branderham’s preaching of it and Joseph’s observance of it. I argue further that Brontë uses Methodism as a tool in her characterization of Lockwood and Joseph.
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Smith, Samuel E. "Wesley and Heffner: Reclaiming the Playboyism of Early Methodism". Methodist History 61, nr 2 (październik 2023): 129–38. http://dx.doi.org/10.5325/methodisthist.61.2.0129.
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ABSTRACT In a 1965 installment of the Methodist radio show Night Call, the popular magazine Playboy was considered as a religious alternative for the youth of the time, as it had amassed a significant cult following. Playboy was able to impact the lifestyle choices of countless young men and women largely by addressing real-world issues frankly, especially issues of sexuality and identity in the face of the so-called “new morality” of the 1960s. This relevance to young people parallels the rise of the Methodist movement, which sought to directly address how people interacted with the world. Over time, however, the rhetoric of the Methodist movement began to drift away from providing concrete moral direction. This left people seeking direction either in Playboyism or in the Evangelical movement of the twentieth century. The challenge for today’s Methodists, therefore, is to reclaim the Playboyism of early Methodism by providing relevant moral direction.
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Hempton, David. "Methodism in Irish Society, 1770–1830". Transactions of the Royal Historical Society 36 (grudzień 1986): 117–43. http://dx.doi.org/10.2307/3679062.
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JOHN WALKER, sometime fellow of Trinity College Dublin and arch-critic of everyone's religious opinions but his own, wrote his Expostulatory Address to the Methodists in Ireland during one of the most remarkable outbreaks of rural revivalism in Irish history. Walker, who inevitably founded the Walkerites, not only condemned Methodist acquisitiveness, but also drew up a list of its Arminian sins after the style of the eighteenth-century Calvinistic polemicists. He alleged that Methodists were idolatrous in their veneration of Wesley, hypocritical in their class-meeting confessions, irrational in their pursuit of religious experience, arrogant in their supposed claims of Christian perfection and heretical in their interpretation of the doctrines of justification and sanctification. The chief importance of Walker's pamphlet was the reply it provoked from Alexander Knox, Lord Castlereagh's private secretary. As an admirer of Wesley's transparent piety and of the beneficial influence of Methodism on the labouring classes, Knox wrote a sensitive and sympathetic riposte.
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Mussio, Louise A. "The Origins and Nature of the Holiness Movement Church: A Study in Religious Populism". Journal of the Canadian Historical Association 7, nr 1 (9.02.2006): 81–104. http://dx.doi.org/10.7202/031103ar.
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Abstract This article examines the development of holiness-inspired dissent in Canada by focusing on the Holiness Movement Church, a sect led by Methodist evangelist R.C. Homer and created in opposition to official Methodism in 1895. It investigates the relationship between holiness and Methodism and finds that the Hornerite schism served to discredit the doctrine in the eyes of Methodist leaders. The holiness crisis sheds light on the broad cultural support for the experience, and demonstrates that the pressures placed upon Methodism by dissent were integral to its transformation. The schism reinforced the Holiness Movement's critique of professional elites and the middle class. As such, Hornerism and late nineteenth-century Christian perfectionism can be viewed as part of a broad populist movement intent on defending traditional social values against the forces of modernization.
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Asamoah-Gyadu, J. Kwabena. "Singing of the Spirit: Wesleyan Hymnody, Methodist Pneumatology, and World Christianity". Wesley and Methodist Studies 16, nr 1 (styczeń 2024): 1–28. http://dx.doi.org/10.5325/weslmethstud.16.1.0001.
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ABSTRACT ‘Methodism was born in song’, so says the opening sentence of the preface to the 1933 edition of the Methodist Hymn Book. That edition, inherited from the Wesleyan Missionary Society from the early nineteenth century, is still in use in many Methodist Churches of British descent in Africa. Using the West African country of Ghana as a case study, this article reflects on select ‘hymns of the Holy Spirit’ in the hymn book. Through these hymns of the Spirit, we capture some of the main theological underpinnings of Wesleyan pneumatology as understood within an African context in which Methodism remains a formidable denomination. The influence of Methodism on Christianity in Africa has been through its hymn-singing culture. The Wesleyan theology of the Holy Spirit as the source of regeneration, sanctification, and empowerment is evident in the pneumatological hymns in the collection.
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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, nr 1 (28.03.2017): 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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Bebbington, David. "Methodism in Victorian Shetland". Scottish Church History 50, nr 2 (październik 2021): 75–97. http://dx.doi.org/10.3366/sch.2021.0051.
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Methodism arrived in Shetland in the 1820s, growing until 1866 and remaining relatively strong. It suffered from the handicaps of geography, the weather, poverty and the dictates of the fishing industry. Lay leadership was hard to find, ministers were overburdened, other denominations provided competition and emigration deprived the Methodist movement of talent. On the other hand, patronage, the work of James Loutit and the doctrines and institutions of Methodism provided advantages. Education and temperance drew in the young, the movement fitted into Shetland life and most fundamentally the Evangelical impulse and episodes of revival brought growth. Shetland Methodism became something exceptional: by far the most successful branch of the denomination in Scotland.
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Johnson, Wayne J. "Piety Among ‘The Society of People’: The Witness of Primitive Methodist Local Preachers in the North Midlands, 1812–1862". Studies in Church History 26 (1989): 343–56. http://dx.doi.org/10.1017/s0424208400011037.
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The chief business of Primitive Methodism,’ wrote the editor of the denominational magazine, ‘is to cultivate personal religion, and to seek the salvation of souls.” Although statements at the national level seldom made their way unhampered down to the lay-dominated local circuit, nevertheless, this was one directive which was generally pursued by a substantial number of its local preachers. Indeed, this search for personal holiness, as well as the seeking of it in others seems to have been the two main strands tying Primitive Methodism together. A frustrated Primitive Methodist, however, wrote, ‘Have we shown to the poor and needy that the gospel… teaches us to regard their temporal as well as their spiritual wants?’ Just here lay the source of much of what has concerned historians interested in interpreting the nature and influence of Primitive Methodism. Indeed, when taken together, these two comments have, coincidentally, established the parameters of debate within which the study of Primitive Methodism has been conducted.
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Oconer, Luther Jeremiah. "The Manila Healing Revival and the First Pentecostal Defections in the Methodist Church in the Philippines". Pneuma 31, nr 1 (2009): 66–84. http://dx.doi.org/10.1163/157007409x418158.
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AbstractThis article examines the arrival of the worldwide healing revival movement in Manila in the mid-1950s and its role in the first Pentecostal defections in the Methodist Church in the Philippines. It seeks to answer why, despite the presence of other Protestant denominations in Manila at that time, Philippine Methodism became a fertile seedbed for divine healing revivalism, I argue that Methodists' conspicuous participation in the healing revivals was part of a larger Holiness revival impulse that had pervaded their denomination decades earlier, when pneumatological language or, most specifically, emphasis on the baptism of the Holy Spirit was the central motif. Thus, the turn of Filipino Methodist schismatics to divine healing and eventually Pentecostalism did not emerge in a vacuum, but can be seen as a trajectory reminiscent of the birth of the modern Pentecostal Movement.
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Green, S. J. D. "‘Spiritual Science‘ and Conversion Experience in Edwardian Methodism: The Example of West Yorkshire". Journal of Ecclesiastical History 43, nr 3 (lipiec 1992): 428–46. http://dx.doi.org/10.1017/s0022046900001378.
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Victorian Methodism was a religion of experience. More specifically, it was a religion of conversion experience. A personal, attested, conversion experience, undergone in a chapel, a mission hall or even the home, was an essential prerequisite of becoming a Methodist. Subsequently relived and dissected in a class meeting, it was a vital part of living as a Methodist. Finally, recounted and honoured in circuit obituaries and station records, it was posthumous testimony of the grace and fellowship accorded to an individual who had been a Methodist. For all that, it was a curiously unsystematised aspect of nineteenth-century Methodism. Contemporary doctrine, custom and practice taught that conversion experience was something which could, at least in theory, happen to anyone, at any time, in any place. It did not discriminate between social classes, between the sexes, even between the mature and the juvenile. Moreover it required, at least in principle, no act
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Michalak, Ryszard. "The Methodist Church in Poland in reality of liquidation policy. Operation “Moda” (1949-1955)". Review of Nationalities 8, nr 1 (1.12.2018): 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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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, nr 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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Wellings, Martin. "‘In perfect harmony with the spirit of the age’: The Oxford University Wesley Guild, 1883–1914". Studies in Church History 55 (czerwiec 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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Wellings, Martin. "Presbyteral Ministry: A Methodist Perspective". Ecclesiology 1, nr 2 (2005): 57–74. http://dx.doi.org/10.1177/1744136605051887.
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AbstractThis paper traces the history of presbyteral ministry in the British Methodist tradition. It begins with the Wesleys’ Methodism and the evolution of Wesley’s preachers from ‘extraordinary messengers’ to Methodist ministers. It examines nineteenth-century developments against the background of diverging Methodist traditions and explores the issues and tensions present in the Methodist union of 1932. It then considers twentieth-century official statements in greater detail, concluding with the 2002 document What is a Presbyter?
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Clarke, Martin V. "Hearing and Believing: Listening Experiences as Religious Experiences in Nineteenth-Century British Methodism". Nineteenth-Century Music Review 17, nr 3 (11.02.2020): 381–402. http://dx.doi.org/10.1017/s1479409819000557.
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This article uses Jeff Astley's concept of ordinary theology (Jeff Astley, Ordinary Theology: Looking, Listening and Learning in Theology (Aldershot: Ashgate, 2002)) to examine and interpret listening experiences from nineteenth-century Methodist sources. It argues that the participatory experiences of singing together with fellow believers were crucial to the development and sustenance of personal faith, and that believers shared accounts of such experiences in ways that they knew would be understood by their readers as indicative of the depth and sincerity of their spirituality. It further contends that the widely recognized importance of hymnody in Methodism demands attention to its practice as well its content, and that while the lyrics of hymns set out Methodist theology and doctrine, the participative experience of communal singing was itself invested with meaning and value by many lay Methodists. Ordinary theology provides a framework through which common features of these accounts are identified and discussed, emphasizing the importance of various forms of life writing in understanding the ways in which religious practice shaped the lives and interactions of individual believers. The article also explores differences between different types of published and unpublished life writing. While examples are drawn from different branches of nineteenth-century Methodism, it is argued that hymnody's potential for creating spiritually intense experiences was commonly recognized and affirmed across them. This article contributes to the wider discussion of the significance of listening experiences by emphasizing music's vital role in the construction and communication of meaning between individuals on matters of deeply personal value.
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Lewis, Simon. "A ‘Diversity of Passions and Humours’: Early anti-methodist literature as a disguise for heterodoxy". Literature & History 26, nr 1 (maj 2017): 3–23. http://dx.doi.org/10.1177/0306197317695409.
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This article explores the way in which early anti-Methodist literature was utilised as a disguise for heterodoxy. It draws particular attention to Thomas Whiston, an Anglican divine, who published a polemic in 1740, entitled The Important Doctrines of Original Sin, Justification by Faith, and Regeneration. Whiston advertised this tract as an attack on the Methodists and their perceived ally, William Law. However, this paper argues that anti-Methodism was merely a smokescreen which enabled Whiston to profess his loyalty to the established Church, while he advanced various heterodox views. Whiston's controversial opinions included his rejection of the Augustinian doctrine of original sin, along with his subtle show of support for the annihilationist views which his uncle, William Whiston, had recently expressed in The Eternity of Hell Torments (1740). Crucially, such views were repugnant, not only to Methodists, but also to numerous High Churchmen who similarly despised evangelical ‘enthusiasm’.
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Field, Clive D. "‘A reading people’: mapping the personal libraries of prominent British Methodists". Library & Information History 39, nr 2 (sierpień 2023): 110–33. http://dx.doi.org/10.3366/lih.2023.0147.
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Reading is acknowledged to have been a key means of transmission and reinforcement of the Methodist message in Britain, yet the role played by libraries in the history of the movement has been comparatively neglected, certainly in the aggregate. This article offers a preliminary collective overview of non-institutional private libraries and collections of Wesleyana formed by individual British Methodists, from the eighteenth century to the twenty-first, and seeks to ascertain what became of them over subsequent years. Information is assembled about ninety-five collectors, a combination of ministers and laity, who mostly achieved some prominence in British Methodism. Although the need for further research into the topic is recognised, it has already been possible to detect several trends, not least the historically relatively weak appetite of what is now the Methodist Church of Great Britain for the acquisition and preservation of its library and documentary heritage, a reticence which has contributed to the loss of a significant portion of it overseas.
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Mtshiselwa, Ndikho. "TWO HUNDRED YEARS OF METHODISM! A BLACK THEOLOGICAL INQUIRY INTO THE HERITAGE OF METHODISM IN SOUTHERN AFRICA 1816-2016". Studia Historiae Ecclesiasticae 42, nr 3 (17.11.2016): 102–20. http://dx.doi.org/10.25159/2412-4265/1248.
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A proverb of the Yoruba people of Nigeria says: ‘However far a stream flows, it never forgets its origin.’ The proverb gives credence to the epochal stories of the human race, and more importantly of the Methodist people in Southern Africa. This article evaluates the history of Methodist people in Southern Africa in the period 1816-2016 from a black theological perspective. First, the paper describes the black theological perspective from which the inquiry into the story of the Methodist Church of Southern Africa (MCSA) is approached, a perspective which is based on the philosophy of black consciousness, the black liberation theology and Methodist theology. Second, the article offers a black theological reflection on selected figures in the history of the MCSA. As a way of concluding, the article considers the prophetic implications of the heritage of Methodism in the MCSA for the Methodist people today.
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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, nr 1 (7.02.2022): 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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CLARKE, MARTIN V. "CHARLES WESLEY, METHODISM AND NEW ART MUSIC IN THE LONG EIGHTEENTH CENTURY". Eighteenth Century Music 18, nr 2 (17.08.2021): 271–93. http://dx.doi.org/10.1017/s1478570621000117.
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ABSTRACTThis article considers eighteenth- and early nineteenth-century Methodism's relationship with art music through the original settings of poetry by Charles Wesley by five notable musicians: John Frederick Lampe, George Frideric Handel, Jonathan Battishill, Charles Wesley junior and Samuel Wesley. It argues that the strong emphasis on congregational singing in popular and scholarly perceptions of Methodism, including within the movement itself, masks a more varied engagement with musical culture. The personal musical preferences of John and Charles Wesley brought them into contact with several leading musical figures in eighteenth-century London and initiated a small corpus of original musical settings of some of the latter's hymns. The article examines the textual and musical characteristics of these the better to understand their relationship with both eighteenth-century Methodism and fashionable musical culture of the period. It argues that Methodism was not, contrary to popular perception, uniformly opposed to or detached from the aesthetic considerations of artistic culture, that eighteenth-century Methodism and John and Charles Wesley cannot be regarded as synonymous and that, in this period, sacred music encompasses rather more than church music and cannot be narrowly defined in opposition to secular music.
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Tyson, John R. "Lady Huntingdon's Reformation". Church History 64, nr 4 (grudzień 1995): 580–93. http://dx.doi.org/10.2307/3168839.
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Selina Hastings, Countess of Huntingdon (1707–1791), was a central figure in the eighteenth-century religious revival that swept across England and Wales. A faithful daughter of the Church of England, Lady Huntingdon became a “Methodist” when that term described a style of piety rather than denominational affiliation. She was a pivotal figure in early Methodism, around whom the Calvinistic and Arminian wings of the movement revolved. Selina frequently described herself as being engaged in “this present Reformation” of England. A close examination of her piety—which stressed justification by faith—and her many ministerial works suggests that Lady Huntingdon was indeed a significant religious reformer; this examination offers a divergent path to the complicated roots of early Methodism.
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Lineham, Peter. "Methodism in Australia: A History. Ashgate Methodist Studies". Methodist History 58, nr 1-2 (1.01.2020): 111–12. http://dx.doi.org/10.5325/methodisthist.58.1-2.0111.
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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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LLOYD, SARAH. "THE RELIGIOUS AND SOCIAL SIGNIFICANCE OF METHODIST TICKETS, AND ASSOCIATED PRACTICES OF COLLECTING AND RECOLLECTING, 1741–2017". Historical Journal 63, nr 2 (8.07.2019): 361–88. http://dx.doi.org/10.1017/s0018246x19000244.
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ABSTRACTAmong all the paper ephemera surviving from eighteenth- and early nineteenth-century Britain, the humble Methodist ticket has attracted little attention from scholars and collectors. Issued quarterly to members as a testimonial to religious conduct, many still exist, reflecting the sheer quantity produced by 1850, and the significance of keeping practices, where Methodist habits were distinctive. This article explores first the origin and spread of tickets primarily within British Methodism, but also noting its trans-oceanic contexts. Apparently inconsequential objects, they shaped experience and knowledge, illuminating eighteenth-century religious life, female participation, and plebeian agency. Discussion then turns to patterns of saving and memorialization that from the 1740s preserved Methodists’ tickets. Such practices extended the lifecycle of the individual ticket and created the accidents of its survival, giving it new uses as an institutional resource. In recovering the dead, it acquired nostalgic value, but other capacities were lost and forgotten. The ticket's origins, uses, and preservation intersect with major historical and historiographical currents to complicate established narratives of print, urban association, and commerce, and to present alternative understandings of collecting.
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Yang, Heejun. "Overcoming Nationalism in the Korean Methodist Theology of Inculturation: Toward a Fourth-Generation Theology". Wesley and Methodist Studies 16, nr 2 (czerwiec 2024): 187–208. http://dx.doi.org/10.5325/weslmethstud.16.2.0187.
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ABSTRACT Korean Methodist theologies of inculturation have focused on examining the relationship between the gospel and Korean traditional religious cultures. This article shows how Korean Methodist theology is rooted in nationalism through the works of the first Korean Methodist pastor, Ch’oe Pyŏnghŏn. Then it demonstrates how the nationalism of Korean Methodism continued in first-generation Korean theologians such as Yun Sŏngbŏm, Pyŏn Sŏnhwan, and Yu Tongsik. Lastly, it demonstrates the criticism of nationalism by third-generation (postcolonial) Korean Methodist theologians. In conclusion, the article suggests a new way to overcome nationalism with a Trinitarian theology of inculturation.
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Richey, Russell E. "Asbury's Christmas Conference: His Guidance for Methodism Regrettably now Lost". Methodist History 59, nr 4-5 (lipiec 2021): 286–96. http://dx.doi.org/10.5325/methodisthist.59.4-5.0286.
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Essay Abstract As we mark the 250th anniversary of Asbury's crossing the Atlantic to the colonies, what of his impact remains? What of his leadership and of early American Methodism is now lost? With Asbury's death key characteristics that embodied the Methodist connection were lost to the increasingly institutionalized church.
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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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Clarke, Martin V. "The Illingworth Moor Singers' Book: A Snapshot of Methodist Music in the Early Nineteenth Century". Nineteenth-Century Music Review 7, nr 1 (czerwiec 2010): 81–103. http://dx.doi.org/10.1017/s1479409800001154.
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Congregational song occupies a central place in the history of Methodism and offers an insight into the theological, doctrinal, cultural and educational principles and practices of the movement. The repertoire, performance styles and musical preferences in evidence across Methodism at different points in its history reflect the historical influences that shaped it, the frequent tensions that emerged between local practices and the movement's hierarchy and the disputes that led to a proliferation of breakaway groups during the nineteenth century. The focus of this article will be the implicit tension between the evidence of local practice contained within the Illingworth Moor Singers' Book, which forms part of the archives at Mount Zion Methodist Church and Heritage Centre, near Halifax, UK, and the repertoire and performance practice advocated by John Wesley in the latter part of the eighteenth century. While the study of a single, locally produced collection cannot be regarded as representative of wider practices, it is nonetheless useful in highlighting the need for a more nuanced approach to the history of Methodist music, which takes account of local circumstances and practices.
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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, nr 4 (grudzień 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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Rogal, Samuel J. "The Critical Journey of Luke Tyerman: Methodism and Biography". Methodist History 59, nr 4-5 (lipiec 2021): 249–63. http://dx.doi.org/10.5325/methodisthist.59.4-5.0249.
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Essay Abstract “The Critical Journey of Luke Tyerman: Methodism and Biography” examines one of John Wesley's biographers, Luke Tyerman in order to assess and critique the way that he characterizes Wesley. Examining Tyerman, his career, and his context is helpful, if not necessary, to one's understanding of the sound and the sense of his biographies—above all, of his Methodist biographies.
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Howe, Renate. "“Methodism”". Sophia 33, nr 2 (lipiec 1994): 78–81. http://dx.doi.org/10.1007/bf02800540.
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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, nr 3 (21.03.2024): 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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Dreyer, Frederick. "A “Religious Society under Heaven”: John Wesley and the Identity of Methodism". Journal of British Studies 25, nr 1 (styczeń 1986): 62–83. http://dx.doi.org/10.1086/385854.
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Methodism figures as a kind of puzzle in the history of eighteenth-century England. Even writers who are not unsympathetic to John Wesley sometimes find his thought incoherent and confused. “The truth should be faced,” writes Frank Baker, “that Wesley (like most of us) was a bundle of contradictions.” Albert Outler celebrates Wesley's merits not as a thinker but as a popularizer of other men's doctrines. His Wesley was “by talent and intent, afolk-theologian: an eclectic who had mastered the secret of plastic synthesis, simple profundity, the common touch.” One man's eclecticism, however, is another man's humbug. The very qualities that Outler admires are those that E. P. Thompson condemns inThe Making of the English Working Class. Here Methodist theology is dismissed as “opportunist, anti-intellectual, and otiose.” Wesley “appears to have dispensed with the best and selected unhesitatingly the worst elements of Puritanism.” In doctrinal terms Methodism was not a plastic synthesis but “a mule.” What offends Thompson is not so much Wesley's incoherence as the social ambivalence of the movement that he had created. In class terms Methodism was, Thompson says, “hermaphroditic.” It attracted both masters and men. It catered to hostile social interests. It served a “dual role, as the religion of both the exploiters and the exploited.” The belief that Methodism is socially incomprehensible and perhaps in some sense socially illegitimate is not original with Thompson. Early statements of this assumption can be found in Richard Niebuhr'sThe Social Sources of Denominationalismand in John and Barbara Hammond's The Town Labourer.
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Case, Riley B. "1980 General Conference and the Evangelicals". Methodist History 60, nr 1 (1.06.2022): 40–60. http://dx.doi.org/10.5325/methodisthist.60.1.0040.
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ABSTRACT Founder of the Good News Movement, an evangelical caucus loosely associated with The United Methodist Church, Rev. Charles Keysor looked back on the 1980 General Conference as a failure for the evangelical cause within United Methodism. In this article, Riley B. Case offers a different understanding of the 1980 General Conference and its implications for Good News’ future within the denomination.
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Cooley, Steven D. "Applying the Vagueness of Language: Poetic Strategies and Campmeeting Piety in the Mid-Nineteenth Century". Church History 63, nr 4 (grudzień 1994): 570–86. http://dx.doi.org/10.2307/3167631.
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Methodist studies of the last four decades have insisted that Methodism be seen as a distinctive intellectual tradition with its own integrity. These studies have corrected the excesses of an earlier experiential interpretation. Although some may still characterize Wesley's Christianity as “almost totally devoid of intellectual content,” the subjects of Wesley, of Methodism, and of the American Holiness Movement can now no longer be reduced to merely an unreflective warm-hearted piety. Current studies have especially highlighted several distinct Wesleyan theological developments. These include the displacement of election and predestination by a religious assurance from the witness of the spirit, the tension between salvation by holy living and salvation by faith alone, an emphasis on vital Christian experience in theological reflection, and especially the development of a Protestant understanding of Christian perfection or holiness. As Henry Rack states, Wesley “softened the hard edges of Calvinism” with an Arminian accent and moved the center of Protestantism so that justification became “the door into the pilgrimage of holiness” rather than the Lutheran cradle or the Calvinist promise. Wesley's prominence in Jaroslav Pelikan's history of Christian doctrine indicates the growing acceptance of this Methodist intellectual history.
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Noll, Mark A. "Methodism Unbound". Reviews in American History 29, nr 2 (2001): 192–97. http://dx.doi.org/10.1353/rah.2001.0034.
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Kloes, Andrew. "Reading John Wesley through Seventeenth-Century Continental European Reformed Theologians". Bulletin of the John Rylands Library 94, nr 2 (wrzesień 2018): 73–93. http://dx.doi.org/10.7227/bjrl.94.2.3.
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This article analyses the theological development of the eighteenth-century Church of England priest Augustus Montague Toplady through two manuscript collections. The first of these is a copy of John Wesley’s Explanatory Notes upon the New Testament that Toplady heavily annotated during his time as a university student in 1758. This book is held in the Methodist Archives and Research Centre at the John Rylands Library. Toplady’s handwritten notes total approximately 6,000 words and provide additional information regarding the development of his views of John Wesley and Methodism, ones which he would not put into print until 1769. Toplady’s notes demonstrate how he was significantly influenced by the works of certain Dutch, German and Swiss Reformed theologians. The second is a collection of Toplady’s papers held by Emory University in Atlanta, Georgia. Together, these sources enable Toplady’s own theology and his controversies with Methodists to be viewed from a new perspective. Moreover, these sources provide new insights into Toplady’s conceptualisation of ‘Calvinism’ and changes in the broader Anglican Reformed tradition during the eighteenth century.
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Grosclaude, Jérôme. "“The Protestants here are very particular: they used to be Methodists”: A Historical Reflection on French Methodism". Methodist History 62, nr 1 (kwiecień 2024): 62–76. http://dx.doi.org/10.5325/methodisthist.62.1.0062.
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ABSTRACT This article traces the history of Methodism in France since its introduction in the 1780s. It was always a minority into the larger Protestant minority, probably hampered by its being intrinsically linked to British Methodism. In 1938, French Methodism merged into the Presbyterian Église réformée de France, leaving only a few communities which are today members of the U.S.-based UMC. This article will first present the birth and implantation of Methodism in France, then its consolidation and salient features before concluding on the enduring, albeit silent, influence of Methodism in French Protestantism since 1939.
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Phillips, Pete. "Wesley's parish and the digital age?" Holiness 2, nr 3 (16.06.2020): 337–58. http://dx.doi.org/10.2478/holiness-2016-0008.
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AbstractThe following article was delivered as the annual lecture of the Methodist Sacramental Fellowship at the 2016 Methodist Conference in London. Beginning with the original context of John Wesley's well-known phrase, ‘the world as my parish’, this article explores the digital aspects of our global parish today. Putting the digital age on the agenda of the Church's mission is seen as a similar response to Wesley's decision to become ‘more vile’ and enter the world of field preaching. The lecture concludes by offering a fresh approach to Methodist identity magnified by aspects of digital culture, calling for the creation of digital Arminianism, digital field preaching, digital creativity and, ultimately, a digital parish. The article proposes that Methodism embrace a digital social holiness to spread scriptural holiness throughout the geographic and digital landscape.
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GARRATT, DELIA. "Primitive Methodist Circuits in the English-Welsh Borderland". Rural History 14, nr 1 (10.03.2003): 39–80. http://dx.doi.org/10.1017/s0956793303000037.
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This paper enlarges our understanding about the Primitive Methodist Connexion by examining the denomination in a part of the country where it enjoyed considerable success during the nineteenth century. It takes as its starting point the relative lack of historical research on the Methodist circuit, which was an important innovation in religious provision. The circuit system gave Wesleyan Methodism and its break-away denominations considerable flexibility to co-ordinate their work in a highly effective way. The developing geography of Primitive Methodist circuits in the English-Welsh borderland is explored, as the denomination moved from enthusiastic evangelism towards consolidation. Particular attention is paid to the way in which changing missionary tactics, chapel building, local dissension, and the trend towards circuit sub-division shaped the geography and internal work of these circuits during the nineteenth century.
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Wilson, Chris. "The Medieval Church in Early Methodism and Anti-Methodism". Studies in Church History 49 (2013): 192–204. http://dx.doi.org/10.1017/s0424208400002138.
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John Wesley’s sermon ‘Of Former Times’ (1787) provides just one example of his belief in the historical importance of the eighteenth-century Great Awakening. In its conclusion he noted that ‘[n]o “former time” since the apostles left the earth has been “better than the present”’. In another sermon he argued explicitly that religious progress in the eighteenth century was greater than during the Reformation. Undecided about a more suitable comparison, he could not choose between the apostolic age and the rule of Constantine the Great. In these arguments the early Methodists understandably afforded little time to the Middle Ages, which were seen as a dark period between the light of early Christianity and the brightness of their own movement. Yet this essay will argue that, despite this general approach to the history of the medieval church, there is an early Methodist medievalism worth recovering and that it can be best understood in the context of eighteenth-century religious polemic and debate.
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Jäger, Anton. "Populism and the Crisis of American Methodism". International Journal of Religion 3, nr 1 (1.06.2022): 49–61. http://dx.doi.org/10.33182/ijor.v3i1.1862.
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A rich literature on ‘populism’ and ‘religion’ has flourished in the preceding decade. Following a now consensual vision of ‘populism’ as ‘anti-pluralism’, scholars such as Cas Mudde, Daniel Steinmetz-Jenkins, and Duncan McDonnell have homed in on how populists weaponize religious themes and live off the decline of organized religiosity. This paper revisits these theses through a re-examination of the first self-declared populist movement in history, the American People’s Party of the late nineteenth century and two of its most prominent political personalities – Georgia Populist Thomas E. Watson and Boston radical Benjamin O. Flower. Both Watson and Flower were convinced Methodists all their lives and saw Populist farming associations in the 1890s as a natural extension of previous church networks. After the movement’s defeat in 1896, however, both remodulated their Methodism for specific ends: anti-Catholicism, opposition to Protestant missionary efforts, anti-vaccination sentiment and, in case of Watson, aggressive anti-Semitism. Rather than seeing these instances as deviations from a populist creed, this paper investigates how Flower and Watson’s Populism saw the crisis of American Methodism as part of a broader republican decline, and how this insight can inform contemporary discussion on the interrelation between populism, pluralism, democracy, and religion.
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Reddie, Anthony G. "Deconstructing Methodist Mythology: The Search for a Usable Postcolonial Ethic". Wesley and Methodist Studies 16, nr 2 (czerwiec 2024): 162–86. http://dx.doi.org/10.5325/weslmethstud.16.2.0162.
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ABSTRACT This article offers a postcolonial and liberationist hermeneutic for reinterpreting and reassessing Wesleyan and Methodist history. It argues that much of Methodist and Wesleyan history has been shrouded in ‘Whiteness’; this term is concerned less with the epidermis of those racialized as ‘White’, and is more focused on systems, structures, policies, and procedures, all of which incorporate the totality of this phenomenon. As a cradle Methodist and a local preacher, I argue that for contemporary British Methodism to be a truly more radical, inclusive, and diverse ecclesial body, it will need to decolonize its history, rethinking how we see traditional, visible figures and consider the lack of agency of those condemned to the shadows. This work is not a revisionist ‘take down’ of John Wesley; rather, it is a postcolonial-inspired, Black theology hermeneutical reappraisal of our common history, seeking to give agency to often invisible Black voices.
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Tomlinson, John W. B. "The Magic Methodists and Their Influence on the Early Primitive Methodist Movement". Studies in Church History 41 (2005): 389–99. http://dx.doi.org/10.1017/s0424208400000334.
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The role of the Magic Methodists and their leader James Crawford at the beginning of Primitive Methodism has been widely debated. As a group noted for signs, wonders and miracles, they helped to provide the necessary experience and enthusiasm for a new revivalist movement. In the image of a poor agricultural labourer, Crawfoot represented a rustic and earthy beginning for a denomination that prided itself on its success amongst the poor. However, as a man ‘unpolished by learning and refinement… strangely odd and uncouth in argument’, he was a controversial figure. To successive generations of Primitive Methodists Crawfoot with his associated supernaturalism was an embarrassment.