The Life of the Rev. Adam Clarke, LL.D
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What the Bible Says About – Hohohoww Sundaykeepingsundaykeeping Beganbegan
Family Bible Studies - 15 page 1 What the Bible says about – HoHoHoww SundaykeepingSundaykeeping BeganBegan SCRIPTURE READING: MATTHEW 5:17-48 Sunday is the first day of the week. Saturday is the seventh day of the week. The question in this lesson is Who changed the Sabbath from Saturday to Sunday? This is important because the observance of the seventh-day Sabbath is commanded by God in the fourth command- ment of the Decalogue (Exodus 20:8-11). Did God give His sanction for the change from the seventh to the first day of the week? 1 - IF THE CHANGE IS VALID, WHO AUTHORIZED IT? Authority for the change should be found in the Bible. Since we are Bible Christians, this goes without saying that it is more authoritative with us than a dictionary is for spelling and definitions. Dictionaries change, but “the Word of our God shall stand for ever” (Isaiah 40:8). Shall we build on the early Church Fathers? These are such men as Clement, Polycarp, Justin Martyr, Irenaeus, and Tertullian. Some of them lived in the second century and some later. Some theologians try to prove doctrine by quoting these early Church Fathers. Dr. Adam Clarke says in his commentary: “But of these [the Fathers] we may safely state, that there is not a truth in the most orthodox creed that cannot be proved by their authority, nor a heresy that has disgraced the Romish Church, that may not chal- lenge them as its authors. In points of doctrine their authority is, with me, nothing. The Word of God alone contains my creed” (Comment on Proverbs 8). -
Proceedings Wesley Historical Society
Proceedings OF THE Wesley Historical Society Editor: REv. JOHN C. BOWMER, M.A., B.D., Ph.D. Volume XLII May 1980 JOHN WESLEY AND BISHOP JOSEPH BUTLER A Fragment of John Wesley's Manuscript Journal 16th to 24th August 1739 S a spiritual check, and following the advice of Bishop Jeremy A Taylor, John Wesley began on 5th April 1725 to keep a daily diary, for his personal use only, written sometimes in cipher or in abbreviated longhand with several symbols such as u for but, and later in Byrom's shorthand, with only an occasional word in long hand. This diary he continued until 23rd February 1791--a week before his death-though the period from 9th August 1741 to 30th November 1782 is not represented even by fragments. From about the '.same·'early period, and again stretching through most of his life, he would prepare occasional memoranda (or "narra tives", to use his own frequent word) of the more significant events in his life-sometimes writing up a detailed report of an interview or an incident immediately after its occurrence, sometimes stringing to gether in literary form a series of related happenings over months or years, such as the 1738 account of his long spiritual pilgrimage. Overlapping with these in some respects was the continuous manu script journal which Wesley began to keep in Georgia, if not earlier, and apparently maintained throughout the major part of his life-a connected account of the major happenings of his daily activity, following the outlines of the diary, but expanded by the incorporation of individual memoranda (or portions of them), fuller details, and occasional improving reflections. -
Adventist Heritage Loma Linda University Publications
Loma Linda University TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works Adventist Heritage Loma Linda University Publications Summer 1998 Adventist Heritage - Vol. 18, No. 1 Adventist Heritage, Inc. Follow this and additional works at: http://scholarsrepository.llu.edu/advent-heritage Part of the History Commons, and the Religion Commons Recommended Citation Adventist Heritage, Inc., "Adventist Heritage - Vol. 18, No. 1" (1998). Adventist Heritage. http://scholarsrepository.llu.edu/advent-heritage/36 This Newsletter is brought to you for free and open access by the Loma Linda University Publications at TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. It has been accepted for inclusion in Adventist Heritage by an authorized administrator of TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. For more information, please contact [email protected]. AJournal ofAdventist History • 18.1 • Summer 1998 Contributors Editor Arthur Patrick La Sierra University Roberta J. Moore is Professor Emerita ofJournalism at La Sierra University. With an MAin English from Boston University, she chaired the English Department at Canadian Union College for four years, and founded the Walla Walla College journalism Associate Editors department. She earned a PhD from Syracuse University in 1968 with a dissertation entitled "The Beginning and Development of Protestant Journalism in the United States, 17 43- 1850." From 1972 to 1980 she was professor ofjournali sm at La Sierra Uni Dorothy Minchin-Comm versity. For more than twenty-five years she advised budding editors of student publications and wrote widely as a freelance au La Sierra University thor. Gary Land Andrews University Arnold C. Reye is a teacher and educational administrator. -
Clarke's Commentary
THE AGES DIGITAL LIBRARY COMMENTARIES CLARKE’S COMMENTARY THE OLD TESTAMENT, VOLUME 2 JOSHUA THROUGH ESTHER by Adam Clarke B o o k s F o r Th e A g e s AGES Software • Albany, OR USA Version 1.0 © 1997 2 The HOLY BIBLE CONTAINING THE OLD TESTAMENT THE TEXT CAREFULLY PRINTED FROM THE MOST CORRECT COPIES OF THE PRESENT AUTHORIZED TRANSLATION, WITH A COMMENTARY AND CRITICAL NOTES; DESIGNED AS A HELP TO A BETTER UNDERSTANDING OF THE SACRED WRITINGS BY ADAM CLARKE, LL.D., F.S.A., etc FOR WHATSOEVER THINGS WERE WRITTEN AFORETIME FOR OUR LEARNIONG; THAT WE, THROUGH PATIENCE AND COMFORT OF THE SCRIPTURES, MIGHT HAVE HOPE. — ROMANS 15:4 VOLUME 2 — JOSHUA Through ESTHER. 3 EDITOR’S NOTES Preparing Clarke’s Commentary on the Old and New Testaments for an electronic format has been a task of considerable dimensions. The Digital Library edition is the labor of love of Sulu Kelley of Concord, NC, USA. “Mr. Sulu” converted the original text from the six volume edition (originally published in 8 volumes) authored by Adam Clarke between 1810 and 1826. We thank Mr. Kelley for giving us permission to include this the first electronic edition of a most helpful and inspiring work. The reader is advised to note the following characteristics of this version: 1. There are no Hebrew vowel pointings nor are there any Greek accents. These were not a part of the published editions of Clarke’s Commentary. 2. Most capitalizations and many breathing marks were omitted from the Greek text. 3. Adam Clarke had an exceptional knowledge of Biblical languages and the languages of the earliest (known) Biblical texts. -
CLARKE by J.W.Etheridge 2
THE LIFE OF ADAM CLARKE by J.W.Etheridge 2 THE LIFE of the REV. ADAM CLARKE, LL.D. By J. W. Etheridge Published in 1858 3 CONTENTS ------------------------- [Transcriber Note: The electronic version of the this book has been divided into into 30 consecutive divisions — including the 29 total book chapters and the final supplement. Therefore, the original table of contents has been altered to show these 30 divisions.] INTRODUCTORY BOOK I THE MORNING OF LIFE DIV. 1 — CHAPTER 1 His Parentage and Childhood DIV. 2 — CHAPTER 2 Regenerate DIV. 3 — CHAPTER 3 First Essays in the Service of Christ DIV. 4 — CHAPTER 4 The opened Road rough at the Outset DIV. 5 — CHAPTER 5 The Evangelist DIV. 6 — CHAPTER 6 The Evangelist DIV. 7 — CHAPTER 7 The Missionary DIV. 8 — CHAPTER 8 The Circuit Minister DIV. 9 — CHAPTER 9 The Circuit Minister BOOK II MERIDIAN DIV. 10 — CHAPTER 1 The Preacher DIV. 11 — CHAPTER 2 The Pastor DIV. 12 — CHAPTER 3 The Preacher and Pastor — continued DIV. 13 — CHAPTER 4 The Preacher and Pastor — continued DIV. 14 — CHAPTER 5 The President DIV. 15 — CHAPTER 6 Itinerancy DIV. 16 — CHAPTER 7 Itinerancy DIV. 17 — CHAPTER 8 The Student and Scholar 4 DIV. 18 — CHAPTER 9 The Student — continued DIV. 19 — CHAPTER 10 The Author DIV. 20 — CHAPTER 11 The Literary Servant of the State DIV. 21 — CHAPTER 12 The Coadjutor of the Bible Society DIV. 22 — CHAPTER 13 The Commentator BOOK III EVENING DIV. 23 — CHAPTER 1 The Elder revered in the Church DIV. 24 — CHAPTER 2 Honoured by the Great and Good DIV. -
Integrating Textual Criticism in the Study of Early Mormon Texts and History
Intermountain West Journal of Religious Studies Volume 10 Number 1 Fall 2019 Article 6 2019 Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History Colby Townsend Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Townsend, Colby "Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History." Intermountain West Journal of Religious Studies 10, no. 1 (2019): 58-85. https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. TOWNSEND: RETURNING TO THE SOURCES 1 Colby Townsend {[email protected]} is currently applying to PhD programs in early American literature and religion. He completed an MA in History at Utah State University under the direction of Dr. Philip Barlow. He previously received two HBA degrees at the University of Utah in 2016, one in compartibe Literary and Culture Studies with an emphasis in religion and culture, and the other in Religious Studies—of the latter, his thesis was awarded the marriot Library Honors Thesis Award and is being revised for publication, Eden in the Book of Mormon: Appropriation and Retelling of Genesis 2-4 (Kofford, forthcoming). 59 INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Colby Townsend† Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History As historians engage with literary texts, they should ask a few important questions. -
“Redeeming the Time”: the Making of Early American Methodism
“REDEEMING THE TIME”: THE MAKING OF EARLY AMERICAN METHODISM By Michael Kenneth Turner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion May, 2009 Nashville, Tennessee Approved: Dean James Hudnut-Beumler Professor M. Douglas Meeks Professor James P. Byrd Professor Dennis C. Dickerson Copyright ©2009 by Michael Kenneth Turner Al Rights Reserved To my ever-supportive and loving wife, Stephanie and To my father, Thomas, who helped every step of the way iii ACKNOWLEDGEMENTS The idea for this dissertation took nascent form during my time as a participant in the 2006 Wesley Studies Seminar. I am very grateful for the fellowship from Duke Divinity School that enabled me to participate in the seminar and do early research on the dissertation. In particular, I would like to thank that group’s helpful leader and organizer, Dr. Richard Heitzenrater. I am also appreciative of the conversations, suggestions, and encouragement I received from Dean Laceye Warner (Duke Divinity School), Dr. Jason Vickers (United Theological Seminary), Dr. Sarah Lancaster (Methodist Theological School of Ohio), Dr. Rex Matthews (Candler School of Theology), and Dr. Steve McCormick (Nazarene Theological Seminary) both during and following the seminar. I am also thankful for all my colleagues and mentors at Vanderbilt University. First and foremost, I would like to thank the members of my dissertation committee. Dean James Hudnut-Beumler, my chair, is among the most knowledgeable students of American Religious History that I know. I am very grateful for his guidance through the program. -
CHRISTIAN THEOLOGY by Adam Clarke
CHRISTIAN THEOLOGY By Adam Clarke Table of Contents Title Page Preface - Advertisement to Christian Theology Life of the Author Chapter 1 The Scriptures Chapter 2 God Chapter 3 The Attributes of God Chapter 4 The Trinity Chapter 5 Man Chapter 6 Christ Chapter 7 Repentance Chapter 8 Faith Chapter 9 Justification Chapter 10 Regeneration Chapter 11 The Holy Spirit Chapter 12 Entire Sanctification Chapter 13 The Moral Law Chapter 14 Public Worship Chapter 15 Prayer Chapter 16 Praise Chapter 17 The Christian Church Chapter 18 Baptism Chapter 19 The Lord's Supper Chapter 20 Husband and Wife Chapter 21 Parents and Children Chapter 22 Masters and Servants Chapter 23 Rulers and Subjects Chapter 24 Rich and Poor Chapter 25 Ministers and People Chapter 26 Good and Bad Angels Chapter 27 Temptations Chapter 28 Afflictions Chapter 29 Providence Chapter 30 Apostacy Chapter 31 Death Chapter 32 Judgment Chapter 33 Hell Chapter 34 Heaven Chapter 35 General Principles Chapter 36 Miscellaneous Knowledge, Happiness, Communion of Saints, Fasting, Conscience, Dancing, Dress, Dreams, Ghosts, Tobacco, Wesley, Methodism, Shetland Isles, Sunday Schools, Schism, Lust of Power, Political Party-spirit, Friendship, Flattery, Self-interest, Going to Law, Suretyship, Usury, Slavery, Parable, Miracle, Millennium, Time. End Notes CHRISTIAN THEOLOGY: BY ADAM CLARKE , LL.D., F. A. S. SELECTED FROM HIS PUBLISHED AND UNPUBLISHED WRITINGS. AND SYSTEMATICALLY ARRANGED: WITH A LIFE OF THE AUTHOR: BY SAMUEL DUNN. THAT man is not the best theologian who is the greatest disputant, but he who exhibits an exemplary life himself, and who teaches others to be exemplary in their lives. In things necessary to salvation, let every man become his own theologian.—J. -
Richard Watson: Methodism's First Systematic Theologian
The ArminianA PUBLICATION OF THE FUNDAMENTAL WESLEYAN SOCIETY VOLUME 34 SPRING 2016 ISSUE 1 RICHARD WATSON: METHODISM’S FIRST SYSTEMATIC THEOLOGIAN Barry W. Hamilton fter the death of John Wesley in 1791, a he made innumerable contributions to the new generation of leaders rose to prom- young denomination and helped lead her inenceA in the Wesleyan Methodist Church in through a tumultuous period known as Mid- England, figures that included Adam Clarke, dle Methodism. Thomas Coke, Samuel Bradburn and Jabez Born in humble circumstances in Bar- Bunting. During this time, Anglican antago- ton-upon-Humber in 1783, Watson did not nists attacked Methodism from pulpits and in immediately show promise as a church leader. pamphlets. Amidst a throng of Wesleyan he- Yet in time he became converted and sensed a roes came Richard Watson, a gifted preacher call to preach. But his opportunities were limit- and author who defended Methodism against ed, for his parents had apprenticed him as a fur- her enemies. Over the course of his lifetime, niture-maker. After he began to travel at around fifteen years of age, Watson served three or four THE ARMINIAN MAGAZINE circuits until he transferred to the Methodist Volume 34 Spring 2016 Issue 1 New Connection. His habit of debating theol- ogy in front of rustic congregations backfired ISSN 1085-2808 when village gossip branded him a heretic, and Richard Watson: Methodism’s First Systematic Theologian . 1 the young preacher found himself locked out of his charge. The bitter taste of failure lingered Franciscus Gomarus: Arminius’ Adamant Adversary . 3 throughout his adult life and may have motivat- ed him to achievement as salve for his wounds. -
Collection on Methodism in the United Kingdom and Ireland
Collection on Methodism in the United Kingdom and Ireland A Guide to the Collection Overview Creator: Bridwell Library Title: Collection on Methodism in the United Kingdom and Ireland Inclusive Dates: 1740-1917 Bulk Dates: 1790-1890 Abstract: The letters, images, and other documents in this manuscript collection were created or received by Methodist leaders who lived in Great Britain, Ireland, Scotland, and Wales. Materials in the collection date from 1740 to 1917. The collection contains information about the lives of ministers, Wesleyan Conference presidents, and their correspondents. Accession No: BridArch 303.74 Extent: 3 boxes (3 linear feet) Language: Material is in English and Welsh Repository Bridwell Library, Perkins School of Theology, Southern Methodist University 1 Bridwell Library * Perkins School of Theology * Southern Methodist University Historical Note The British Isles are the homeland of Methodism, a religious and social holiness revival movement that began within the Church of England during the 1730s. John Wesley (1703- 1791), whose theological writings and organizational skills drove the movement, traced Methodism’s origins back to the Holy Club, a worship, study, and benevolent service group founded at Oxford University by his brother, Charles Wesley (1707-1788). In the summer of 1738 both John and Charles Wesley underwent dramatic conversions that resulted in a newfound religious enthusiasm that offended many fashionable churches in London. Excluded from their pulpits, John Wesley found a more receptive audience among the poor and laboring classes of England when he adopted field preaching at the urging of George Whitefield. John Wesley’s theology emphasized the work of the Holy Spirit in awakening a desire for God, assuring the Christian of God’s grace, and perfecting one’s love for God and neighbor. -
Prevenient Grace in the Wesleyan Sense?
Does Scripture Teach Prevenient Grace in the Wesleyan Sense? Thomas R. Schreiner Chapter 9 in Still Sovereign. Thomas R. Schreiver and Bruce A. Ware, eds. Grand Rapids, Baker, 2000. The Nature of Fallen Humanity This chapter explores whether the Wesleyan concept of prevenient grace can be supported from the Scriptures. Before examining this question, I want to emphasize that there is a significant area of common ground between Wesleyans and Calvinists. The disagreements that we have in some areas can cause us to overlook the extent to which we agree on major doctrines. In one arena of theology, namely, anthropology, the harmony between Wesleyans and Calvinists is of the utmost importance and our harmony in this area should be celebrated. Both camps acknowledge that fallen human beings are born with a corrupt nature that is in bondage to sin, and that human beings can do no good apart from the grace of God. To sketch in the biblical data on the human condition since the fall is helpful. Thereby we will see the extent to which Wesleyans and Calvinists agree, and the gulf that the Wesleyan understanding of prevenient grace creates between Arminians and Calvinists will also be illuminated. Paul teaches that all human beings are born with a corrupt nature inherited from Adam (Rom. 5:12-19). Without specifying the precise connection between Adam's sin and our condemnation-which is itself the subject of a long theological controversy-it is clear from the text that we are sinners because of Adam's sin.1 Through Adam's sin we died (Rom. -
Gotquestions.Org Question: "What Is the Keswick Movement, and Is It
1/3/2018 What is the Keswick movement, and is it biblical? - Printer Friendly GotQuestions.org Question: "What is the Keswick movement, and is it biblical?" Answer: The Keswick movement, also called the Higher Life movement, is a theological movement that originated in England in the early 19th century. It was heavily influenced by the teachings of John Wesley, John William Fletcher, and Adam Clarke. Since 1875 promoters have organized the annual Keswick Convention. Various Christian leaders have been involved in the Keswick Convention through the years, including missionaries Hudson Taylor and Amy Carmichael, devotional writer Oswald Chambers, and evangelist Billy Graham. Essentially, Keswick theology teaches that the Christian life consists of two primary crises (or major turning points): justification and sanctification, both of which happen at different times in the life of the believer. After salvation one must have another encounter with the Spirit; otherwise, he or she will not progress into holiness or the “deeper” things of God. This second encounter with the Spirit, in Keswick terminology, is called “entire sanctification,” “the second blessing,” or “the second touch.” This emphasis on a second, post-salvation experience corresponds with the Pentecostal idea of the “baptism” of the Spirit. Some Keswick teachers would even say that sinless perfection is possible after one receives the “second blessing.” Although it is true that both justification (i.e., getting saved) and sanctification (i.e., becoming more like Christ) are vital aspects of the Christian life, overemphasizing the distinction between them tends to produce two different “classes” of Christian—those who are not being sanctified and those who are being sanctified.