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Добірка наукової літератури з теми "RELIGION / Christianity / Methodism"

Автор: Grafiati

Опубліковано: 26 липня 2024

Оновлено: 27 липня 2024

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Статті в журналах з теми "RELIGION / Christianity / Methodism"

Takao, Kawanishi. "Wesley in Oxford and the Legend of Holy Grail’s Knight: The Study about the Root of Methodism to the World, and the Foundation of Kwansei-Gakuin in Japan." Academic Journal of Interdisciplinary Studies 6, no. 1 (March 28, 2017): 9–16. http://dx.doi.org/10.5901/ajis.2017.v6n1p9.

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

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Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.

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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians often confidently propagated the belief that they lived in an age inherently superior to the unreformed eighteenth century. The view that the Church of England from the Restoration to the Evangelical Revival was dominated by Latitudinarian moralism leading to dead and formal religion has recently been challenged but was a regular feature of Victorian scholarship that has persisted in some recent work. The traditional tendency to highlight the perceived dichotomy between mainstream Anglicanism and the Revival has served to obscure areas of continuity such as the fact that Whitefield and the Wesleys intentionally addressed much of their early evangelistic preaching to like-minded brethren in pre-existing networks of Anglican religious societies and that Methodism thrived as a voluntary religious society. Scores of historians have refuted the Victorian propensity to assert the Revival’s independence from the Church of England.

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Asamoah-Gyadu, J. Kwabena. "Singing of the Spirit: Wesleyan Hymnody, Methodist Pneumatology, and World Christianity." Wesley and Methodist Studies 16, no. 1 (January 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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Kim-Cragg, David Andrew. "“We Take Hold of the White Man’s Worship with One Hand, but with the Other Hand We Hold Fast Our Fathers’ Worship”: The Beginning of Indigenous Methodist Christianity and Its Expression in the Christian Guardian, Upper Canada circa 1829." Religions 14, no. 2 (January 20, 2023): 139. http://dx.doi.org/10.3390/rel14020139.

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With more and more evidence coming to light of the cultural genocide inflicted by settler Christians upon Indigenous peoples through the residential school system, it is hard to see how Christian and Indigenous identities can hold together in the current Canadian context. Nevertheless, many in the Indigenous community within Canada continue to call themselves Christian, and Indigenous Christians continue to provide important leadership for the Canadian church. This phenomenon cannot be properly understood or appreciated without knowledge of the longstanding tradition of Indigenous Christianity and its origins. Beginning in 1829, Indigenous leadership within the Methodist Episcopal church in Upper Canada used the Christian Guardian to tell the story of their work among Indigenous communities. These Indigenous accounts of mission work provide a window into how early Indigenous converts to Methodism understood their faith and its meaning within the context of Canadian colonial Christianity, an understanding that differed in significant ways from that of their settler co-religionists. The early Indigenous narrative found in the settler Methodist publication emphasized Indigenous leadership, Indigenous language and the compatibility of Indigenous and Christian spiritual teachings. This study provides an important perspective which confirms and challenges contemporary views on Indigenous Christianity in Canada and helps to reimagine the past, present and future of Christianity in postcolonial contexts.

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Kirby, James E. "Taking Heaven by Storm: Methodism and the Rise of Popular Christianity America. By John H. Wigger. Religion in America. New York: Oxford University Press, 1998. xiv + 269 pp. $55.00 cloth." Church History 68, no. 2 (June 1999): 497–98. http://dx.doi.org/10.2307/3170916.

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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, no. 4 (December 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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Lane, Justin E. "Charismatic Christianity’s Impact on Growth and Revival in Singapore: The Case of the Methodist Church from 1889–2012." Journal of Religion and Demography 8, no. 1-2 (December 16, 2021): 101–23. http://dx.doi.org/10.1163/2589742x-12347113.

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Abstract This paper aims to explain patterns of Charismatic revival by utilizing a quantitative lens on church growth in Singapore during the mid-1900s. The research digitized and then analyzed data from the archives of the Methodist Church of Singapore between the years 1889 and 2012. The annual conference reports recorded several variables over this 123-year period such as church membership, baptisms, and professions of faith. In recent years, it also records the average Sunday attendance at each of 23 churches throughout Singapore. This paper presents a qualitative and quantitative analysis of the historical data and concludes that, in line with predictions from the cognitive science of religion (CSR), religious revival can serve to energize religious communities that are primarily reliant on rituals with high frequency and low-arousal (see Whitehouse 2004). Typically, high frequency and low-arousal rituals allow for high levels of consensus and social identification among large religious groups. However, as a byproduct of their high frequency and low-arousal, the repeated rituals are predicted to suffer from the effects of tedium, which lowers motivation for the information presented during the rituals and can have negative effects on group cohesion. The ethnographic and historical records investigated within the theory of Divergent Modes of Religiosity (DMR) have suggested that short bursts of reinvigoration can be used to revitalize motivation in doctrinal religions. While the data from Singapore’s Clock Tower Revival events in the 1970s suggest that such an event did occur, the DMR, as traditionally formulated, is unable to capture the dynamics of Singaporean Christian demographics because 1) it does not clearly account for the high number of converts who have entered the religion and 2) it cannot account for the sustained presence of high-arousal rituals in the Pentecostal and Charismatic churches in Singapore since the Clock Tower Revival. Demographic data from Singapore, in particular the Singaporean Methodist church, complicate CSR’s current approach to tedium because it appears that the religious communities in Singapore have not only sustained their motivation, they have grown since the initial revival period in the 1970s, suggesting that new amendments to our approach to tedium in doctrinal religions may be appropriate (Lane, 2021, 2019; Lane, Shults, & McCauley, 2019). As such, this paper discusses how the data from the Methodist church in Singapore are more easily explained through the use of a new approach toward understanding social cohesion in religions that relies on a cognitive (i.e., information processing) approach that links social and personal information schemas with rehearsal, memory, and personal experiences. The theory also aims to formulate its claims with sufficient specificity to be modeled in computer simulations (Lane 2018, 2013) to be further tested against other historical groups, which this paper discusses in regards to future directions for the research.

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Forster, Dion A. "<i>Ukuthwasa </i>in the Methodist Church of Southern Africa." Interreligious Studies and Intercultural Theology 7, no. 1 (December 21, 2023): 234–52. http://dx.doi.org/10.1558/isit.26881.

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The postcolonial era has brought a renewed appreciation of African Indigenous Religion and culture among some Southern African Christians. However, because of Southern Africa’s colonial religious heritage, some African Christians are opposed to a constructive engagement with African religiosity and practice. Others seem to operate with a double consciousness—participating in African Indigenous religious ceremonies and holding African religious beliefs during the week while claiming to be Christians on Sunday. This article engages the Methodist Church of South Africa’s consideration of ukuthwasa and the practice of being a Traditional Healer in light of some instances of ‘double consciousness’. It argues that this engagement is a form of religious pluralism that requires intentional and critical consideration. After introducing the concept of ukuthwasa and recent discussions around being both a Christian minister and a Traditional Healer, some examples of African Christian double consciousness among some members of the Methodist Church of Southern Africa are examined. Based on this critical reflection, some possibilities that Christian engagements with African religion and culture might offer for the contextualisation and decolonisation of Southern African Christianity are presented.

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Kim, David W., and Won‐il Bang. "The Glocalization of Methodist Christianity in Colonial Korea." International Review of Mission 111, no. 2 (November 2022): 285–300. http://dx.doi.org/10.1111/irom.12433.

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St Leon, Mark Valentine. "Presence, Prestige and Patronage: Circus Proprietors and Country Pastors in Australia, 1847–1942." Alternative Spirituality and Religion Review 12, no. 1 (2021): 39–73. http://dx.doi.org/10.5840/asrr2021122179.

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Christianity and circus entered the Australian landscape within a few decades of each other. Christianity arrived with the First Fleet in 1788. Five years later, Australia’s first church was opened. In 1832, the first display of the circus arts was given by a ropewalker on the stage of Sydney’s Theatre Royal. Fifteen years later, Australia’s first circus was opened in Launceston. Nevertheless, Australia’s historians have tended to overlook both the nation’s religious history and its annals of popular entertainment. In their new antipodean setting, what did Christianity and circus offer each other? To what extent did each accommodate the other in terms of thought and behaviour? In raising these questions, this article suggests the need to remove the margins between the mainstreams of Australian religious and social histories. For the argument of this article: 1) the term “religion” will refer to Christianity, specifically its Roman Catholic and principal Protestant manifestations introduced in Australia, Anglican, Presbyterian and Methodist; and 2) the term “circus” will refer to the form of popular entertainment, a major branch of the performing arts and a sub-branch of theatre, as devised by Astley in London from 1768, and first displayed in the Australia in 1847.

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Дисертації з теми "RELIGION / Christianity / Methodism"

Graham, E. Dorothy. "Chosen by God : the female itinerants of early primitive Methodism." Thesis, University of Birmingham, 1986. http://etheses.bham.ac.uk//id/eprint/4557/.

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Present day Methodists are often surprised to learn that ‘women in the Ministry’ is not a twentieth century phenomenon; that the Bible Christians and Primitive Methodists had the flexibility and foresight to make valuable use of female preaching talents. This research has concentrated on the women travelling preachers of Primitive Methodism, starting from the premise that there were doubtless far more than was immediately apparent; searching them out; looking at their life and work; their value and influence within the context of the movement itself and in relation to the strata of society to which it chiefly appealed. I have sought to weigh the contemporary arguments about the merits and demerits of female preaching; to look at the gradual decline and ultimate demise of the female itinerant; to see if an explanation for their disappearance could be found in the prevailing social conditions or if the answer lay within Primitive Methodism itself. As Primitive Methodism moved from enthusiastic evangelism towards consolidation so its emphasis shifted and its attitudes developed and changed. The female travelling preachers played a vital, though often little acknowledged, role in the Connexional evolution and it is this role which I have tried to explore and evaluate.

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Green, Tank. "Digging at roots and tugging at branches : Christians and 'race relations' in the sixties." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/24915.

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This thesis is a study of the ‘race relations’ work of Christians in the sixties in England, with specific reference to a Methodist church in Notting Hill, London. As such, it is also a study of English racisms: how they were fought against and how they were denied and facilitated. Additionally, the thesis pays attention to the interface of ‘religion’ and politics and the radical restatement of Christianity in the sixties. Despite a preponderance of sociological literature on 'race relations' and 'religion' in England, there has been a dearth of historical studies of either area in the post-war period. Therefore, this thesis is an important revision to the existing historiography in that it adds flesh to the bones of the story of post-war Christian involvement in the politics of 'race', and gives further texture and detail to the history of racism, 'race relations', and anti-racist struggles in England. Moreover, the thesis implicitly challenges the received wisdom of the decline of the churches in the sixties and shows an active engagement of Christians with politics. Using a wide range of private and public archives and interviews, the thesis takes a micro-study of the Notting Hill Methodist Church and places it within its wider contexts: how English Christians approached 'race' and 'race relations', what kinds of racialised political engagements existed in Notting Hill, and what kinds of racisms were expressed in England. The contextualised and detailed micro-study has enabled the thesis to capture the texture and depth which is needed to better understand 'race' and 'race relations' in post-war England. In doing so, the thesis sheds detailed light on some active 'civil rights' struggles in England and therefore challenges the received wisdom which views these struggles as being an American rather than an English (or British) story.

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Antonio, Matthew. "The Pragmatist and the Aesthete: Late Nineteenth-Century Religion and Theology in Harold Frederic’s The Damnation of Theron Ware and Ellen Glasgow’s Phases of an Inferior Planet." Scholar Commons, 2007. https://scholarcommons.usf.edu/etd/606.

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A comparison between Ware, Forbes, and Soulsby from The Damnation of Theron Ware provides a glimpse into one aspect of the theological upheaval of the time. A comparison between Ware, Forbes, and Algarcife, from Phases of an Inferior Planet, however, hearkens forward to the alienation and questioning of identity so much a part of the Twentieth Century. By viewing Ware as a foil for Forbes and Soulsby in tandem with Algarcife, a more complete picture of the transition between nineteenth and twentieth-century religion and theology may be found. Understanding the encounter between the traditional and the liberal clergy requires a close examination of the way Ware, Forbes, Soulsby, and Algarcife interact with religions and theologies and adjust their actions in order to maintain the balance between the two, and how each character's interaction with the figure of the aesthete aids in the negotiation. Ware cannot aspire to the erudition of scholars like Forbes and Algarcife, nor is he able to understand the aestheticism, the "art for art," of Madden, from Damnation, and Musin, from Phases. He is unable to maintain a dogmatic theology in the service of religion like Soulsby. He is an anachronism, caught between centuries, caught between two religious, theological, and aesthetic historical moments.

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Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.

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This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. It explores the distinct worship practices of African-American Christianity and reflects on their relationship to denominational structure and character, and gender issues. Education was central to the participation of women in African-American Christianity in the late nineteenth century, so the thesis discusses the growth of black colleges under the auspices of the black churches. Finally it also explores the complex relationship between domestic ideology, the politics of respectability, and female participation in the black churches.

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Smith, Carolyn F. "The Origin of African American Christianity in the English North American Colonies to the Rise of the Black Independent Church." University of Cincinnati / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1250628526.

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Firth, Richard. "Methodist worship : with reference to historic practice, the Methodist worship book, and current patterns in the Newcastle Methodist district." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4416/.

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Methodism, as a hybrid denomination, being neither Anglican nor Free Church, was endowed by the Wesley brothers, John and Charles, with worship characterised by a twofold practice, the liturgy of The Book of Common Prayer on the one hand and the free form preaching service on the other. The thesis traces the history and the development of this pattern on through the use of the different service books, the latest of which is The Methodist Worship Book published in 1999. How this book came about is explored and the response to its publication by Methodist ministers, churches and members is researched by the use of questionnaires and in-depth interviews. Developments in the shape of the preaching service are also considered. Greater variety in Methodist worship in general is then reviewed. Some pointers for the future are explored, as indeed whether or not today’s alternative patterns of worship may be regarded as essentially Methodist.

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Murton, Stoehr Catherine. "Salvation from empire : the roots of Anishinabe Christianity in Upper Canada." Thesis, Kingston, Ont. : [s.n.], 2008. http://hdl.handle.net/1974/1324.

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This thesis examine the cultural interaction between Anishinabe people, who lived in what is now southern Ontario, and the Loyalists, Euroamerican settlers who moved north from the United States during and after the American Revolution. Starting with an analysis of Anishinabe cultural history before the settlement era the thesis argues that Anishinabe spirituality was not traditionalist. Rather it inclined its practitioners to search for new knowledge. Further, Anishinabe ethics in this period were determined corporately based on the immediate needs and expectations of individual communities. As such, Anishinabe ethics were quite separate from Anishinabe spiritual teachings. Between 1760 and 1815, the Anishinabe living north of the Great Lakes participated in pan-Native resistance movements to the south. The spiritual leaders of these movements, sometimes called nativists, taught that tradition was an important religious virtue and that cultural integration was dangerous and often immoral. These nativist teachings entered the northern Anishinabe cultural matrix and lived alongside earlier hierarchies of virtue that identified integration and change as virtues. When Loyalist Methodists presented their teachings to the Anishinabeg in the early nineteenth century their words filtered through both sets of teachings and found purchase in the minds of many influential leaders. Such leaders quickly convinced members of their communities to take up the Methodist practices and move to agricultural villages. For a few brief years in the 1830s these villages achieved financial success and the Anishinabe Methodist leaders achieved real social status in both Anishinabe and Euroamerican colonial society. By examining the first generation of Anishinabe Methodists who practiced between 1823 and 1840, I argue that many Anishinabe people adopted Christianity as new wisdom suitable for refitting their existing cultural traditions to a changed cultural environment. Chiefs such as Peter Jones (Kahkewahquonaby), and their followers, found that Methodist teachings cohered with major tenets of their own traditions, and also promoted bimadziwin, or health and long life, for their communities. Finally, many Anishinabe people believed that the basic moral injunctions of their own tradition compelled them to adopt Methodism because of its potential to promote bimadziwin.
Thesis (Ph.D, History) -- Queen's University, 2008-07-17 13:59:23.833

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Mannoia, Kevin W. "A Study of the Perception of Faculty Concerning Integration of Faith and Learning at Free Methodist Colleges." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331950/.

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The problem with which this study is concerned is the perception of faculty members at Free Methodist colleges regarding the integration of faith and learning in the total environment of their institution. In order to study this problem, the entire population of faculty was studied at Greenville College, Greenville, IL.; Roberts Wesleyan College, Rochester, N.Y.; Seattle Pacific University, Seattle, WA.; and Spring Arbor College, Spring Arbor, MI. The purposes of this study are fourfold: (1) to identify and to validate statements which describe individual criteria which must exist if integration of faith and learning is occurring on Christian college campuses; (2) to use these criterion statements in evaluating the perception of faculty at Free Methodist colleges concerning integration of faith and learning at their institutions; (3) to study the effect of age on the perception of integration of faith and learning among faculty; (4) to study the effect of the undergraduate alma mater on the perception of integration of faith and learning among faculty. An instrument containing forty-seven statements of criteria for integration of faith and learning was developed for this study and given to the faculty at the four institutions. Content validity was established by using nine experts in the Delphi Technique. Criterion-related validity was established by means of a discrimination study of faculty at Wheaton College and Southern Methodist University. A significant difference was found at the .01 level. A reliability coefficient of .93 was established through a test for internal consistency. Instruments were sent to 298 faculty representing all full-time faculty at the four schools under examination. The response rate was 49.7% or 148. Based on the findings of three hypotheses which were tested, it can be concluded that (1) age makes a difference in the perception of integration of faith and learning, (2) the four institutions under study are different in their effectiveness of integrating faith and learning, and (3) the undergraduate alma mater has no impact on the perception of integration of faith and learning.

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Booyse, Adonis Carolus. "The sovereignty of the African districts of the African Methodist Episcopal Church :a historical assessment." Thesis, University of the Western Cape, 2010. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_6342_1298630360.

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This research project focuses on the relationship between the American and the African districts of the African Methodist Episcopal Church during the period from 1896 to 2004. It investigates the factors which led to the tensions emerged in the relationship between the American districts and the African districts. It specifically investigates the reasons for the five secession movements that took place in the 15th and 19th Districts of the AME Church in 1899, 1904, 1908, 1980 and 1998. The research problem investigated in this thesis is therefore one of a historical reconstruction, namely to identify, describe and assess the configurations of factors which contributed to such tensions in relationship between the AME Church in America and Africa. The relationships between the American and the African districts of the AME Church have been characterised by various tensions around the sovereignty of the African districts. Such tensions surfaced, for example, in five protest movements, which eventually led to secessions from the AME Church in South Africa. The people of the African continent merged with the American based AME Church with the expectation that they would be assisted in their quest for self-determination. The quest for self-determination in the AME Church in Africa has a long history. The Ethiopian Movement was established by Mangena Maake Mokone in 1892 as a protest movement against white supremacy and domination in the Wesleyan Methodist Church. However, the lack of infrastructure within the Ethiopian Movement and the constant harassment from the Governments of South Africa in the formation of black indigenous churches compelled Mokone to link with a more established and independent Black Church. The AME Church presented such an opportunity to Mokone. The parallels of subordination in the history of the Ethiopian Movement and the AME Church in America gave Mokone to hope that the quest for self-reliance could be attained within the AME Church...

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Booyse, Adonis Carolus. "The relationship between the congregations of the African Methodist Episcopal Church and the Dutch Reformed Mission Church in Piketberg, 1903-1972." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&amp.

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This thesis investigated the factors contributing to the tense relationship between the congregations of the African Methodist Episcopal Church and the Dutch Reformed Mission Church in Piketberg during 1903-1972. It investigated the reasons why two congregations of colour in a small town as Piketberg were established. The problem that was investigated was a social, historical and religious one of determining which factors contributed to such tension.

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Книги з теми "RELIGION / Christianity / Methodism"

Richey, Russell E. Marks of Methodism: Theology in ecclesial practice. Nashville, TN: Abingdon Press, 2005.

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The religion of the people: Methodism and popular religion c. 1750-1900. London: Routledge, 1996.

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Williams, Jeffrey. Religion and violence in early American Methodism: Taking the kingdom by force. Bloomington, Ind: Indiana University Press, 2010.

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William, Gibson. The Ashgate research companion to world Methodism. Ashgate: Burlington, 2013.

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Spiritual literacy in John Wesley's Methodism: Reading, writing, and speaking to believe. Waco, Tex: Baylor University Press, 2008.

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1959-, Stone Bryan P., and Oord Thomas Jay, eds. Thy nature and thy name is love: Wesleyan and process theologies in dialogue. Nashville, Tenn: Kingswood Books, 2001.

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D, Bredholt Russell, ed. A great commission movement: The Church of the Nazarene in the 21st century. Kansas City, Mo: Beacon Hill Press of Kansas City, 1993.

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1909-, Davies Rupert Eric, George A. Raymond, and Rupp Gordon 1910-1986, eds. A history of the Methodist Church in Great Britain. London: Epworth, 1988.

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Evelyn, Burry, ed. Quest: Journey toward a new kind of church. Nashville, Tenn: Discipleship Resources, 1999.

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1948-, Butcher Dennis L., ed. Prairie spirit: Perspectives on the heritage of the United Church of Canada in the west. [Winnipeg]: University of Manitoba Press, 1985.

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Частини книг з теми "RELIGION / Christianity / Methodism"

Samson, Jane. "Fijian and Tongan Methodism." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 409–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0019.

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Pacific islanders have made Christianity their own, including the Methodism introduced by British missionaries in the early nineteenth century. At times, island Methodism has challenged political and social traditions, dissenting from racism against immigrant communities or undemocratic rule. In other cases, Methodism has enjoyed privileged status as the established religion of the land. In Tonga it thrived under royal patronage. In Fiji it attracted nationalists whose racial essentialism drew it into a military coup and the machinations of a dictator. Either way, Methodist churches have been challenged in recent decades by breakaway revival movements and new denominations, many of which seek to return Methodism to its roots in spiritual holiness. These challenges continue to reflect the active agency of islanders in shaping the religious life of their communities.

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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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Kling, David W. "The Rise of Evangelicalism (1675–1750)." In A History of Christian Conversion, 289–322. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0012.

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This chapter considers expressions and views of conversion in two major evangelical movements in two locales—Pietism in Germany and Methodism in England. Pietism, whose spirituality informed nearly all aspects of British and American evangelicalism, emerged in the seventeenth century as one of the most important Protestant renewal movements after the Reformation. Pietists stressed that assent to formal doctrine fell far short of true Christianity. Critical of “nominal” religion and dissatisfied with the way that Lutheran pastors preached and carried out their pastoral duties, Pietists located true religion in the heart. Their language of “rebirth,” “regeneration,” and the “new man” stressed the experiential, emotional, even mystical side of the faith. In England, the conversions of John and Charles Wesley were indebted to the influence of Pietist Moravians. John’s itinerating preaching, and organizing skills and Charles’s hymn-writing would profoundly shape England’s Evangelical Revival.

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Udok, Mbosowo Bassey. "Phenomenological Study of the Church of Jesus Christ of Latter-Day Saints as Christians or Not." In Phenomenological Approaches to Religion and Spirituality, 229–50. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4595-9.ch012.

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Generally, in Africa and Uyo, Nigeria in particular, religion is not only a social phenomenon but an overriding force to reckon with. Therefore, when religious devotees of different religions do not comprehend the subject, their actions breed social misunderstanding and conflict among religions in society. Phenomenological study of religions is aimed at bringing the essence of religion to the doorpost of its practitioners. The methodology adopted in this chapter was historical and analytical. The methods exposed the researcher to both primary and secondary information about the work. Findings show that there is a misunderstanding of the essence of religion by some adherents of both the Church of Jesus Christ of Latter-Day Saints and Christianity; each believes that his/her religion is the best in Uyo, Akwa Ibom State. The work concludes that when religious culture vis-à-vis the essence of religion is properly understood, love for each other will be realized.

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Lim, Jeremy, and Ke Hui Chuah. "Psychotherapy and Christianity." In Research Anthology on Rehabilitation Practices and Therapy, 1286–96. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3432-8.ch064.

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Christianity is counted as one of the biggest religious groups in the world, numbering at over 2 billion individuals who identify themselves with this religion. As of the 2010 census, the Department of Statistics Malaysia Official Portal reported that an estimated 9.2% of the population in Malaysia identified themselves as Christians. In numerical terms, this equates to approximately 3 million individuals spread out all over the Malaysian peninsular as well as Sabah and Sarawak who consider themselves part of the Christian church. This chapter intends to do four things: 1) provide a brief history of the church and Christianity, 2) acquaint the reader with basic Christian beliefs, 3) provide insight into the methods and challenges of working with the population in Malaysia drawing from both local as well as international literature, and 4) provide the implications of the methods and challenges of working with the Christian population.

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Lim, Jeremy, and Ke Hui Chuah. "Psychotherapy and Christianity." In Multicultural Counseling Applications for Improved Mental Healthcare Services, 200–210. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6073-9.ch012.

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"Christianity: Methodist, Moravian, Wesleyan, and Holiness Denominations." In Fast Facts About Religion for Nurses. New York, NY: Springer Publishing Company, 2019. http://dx.doi.org/10.1891/9780826178312.0012.

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Rocha, Cristina. "Introduction." In Cool Christianity, 1–23. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197673195.003.0001.

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Abstract The introduction considers the questions that have guided this book. These are, among others: Why do (upper) middle-class young Brazilians turn to Pentecostalism, traditionally a religion of the poor in Brazil? Why would they choose the Australian megachurch Hillsong as their “dream church?” In doing so, the introduction gives an overview of class inequalities and pervasive racism in Brazilian society, as well as the importance of cultural flows from and travel to the Global North for class performance and distinction. It also explains research methods, and discusses the concepts of grounded cosmopolitanism and imaginaries, sensational forms, seeker churches, and Cool Christianity. Furthermore, it locates this volume within the fields of the anthropology of Christianity, aesthetics of religion, material religion and affect studies. Finally, it explains the book structure.

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Marsden, George M. "The Trouble with the Old-Time Religion." In The Soul of the American University Revisited, 193–214. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190073312.003.0017.

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The first decades of the twentieth century saw considerable controversy over the role of more traditional Christianity at major universities. Some popular critics warned the public that universities were becoming hostile to old-time religion. Catholic universities, which were outside the mainstream, remained conservative and strengthened defenses against modern thought with neo-Thomist philosophy. The new Methodist universities had some of the most prominent controversies. Vanderbilt University was moving toward more progressive Christian views, but these were opposed by some archconservative Methodists. The Carnegie Foundation for the Advancement of Teaching put pressure on schools to be nonsectarian and to sever denominational ties if they were to participate in the attractive faculty retirement program. Syracuse University, a Methodist school under Chancellor James R. Day, is the most revealing case of resistance to this pressure.

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Mallampalli, Chandra. "Jesuits and the Emperor Akbar, 1580–3." In South Asia's Christians, 40–61. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190608903.003.0003.

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Abstract Jesuit interactions with the Mughal Emperor Jalal-al-Din Muhammad Akbar (1542–1605) illustrate Christian engagement with an Indo-Persian religious environment. The priests of this first mission tried to make a convert of the emperor in hopes of opening up his entire domain to Christianity. What they found instead was an emperor with a voracious appetite for religious dialogue, but little interest in converting. In Akbar’s court, the highly confrontational methods of the Jesuits resulted in heated exchanges with Muslims but a remarkable openness on the part of Akbar to learn about Christian doctrines. Akbar at the time was developing his own universal religion (Din-i-Ilahi), which combined elements of all great religions of his day. Little did the Jesuits know that Akbar was accommodating them within his new interreligious framework. Despite their failure to convert the emperor, the Jesuits left behind a captivating legacy of interreligious engagement that is reflected in their writings and in the Mughal–Catholic artwork of this period.

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