JOHN WESLEY (From a Painting Recently Presented to the /Iiission House), PROCEEDINGS
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By Flichard William Evans
Thn Elrhteanth Contury Walsh AwnIcaninR With Its Relationships To Tho Contemporary English EynnirelicalI Revtval by flichard William Evans A Thesis submitted to the ]Faculty of Divinity of the University of Edinburgh In partial fulfilment of the roquirements for tho Doctor of Philosophy degree. t41v 19.96 HELEN FY, Annwyl BrIod, Am ol aerch all chofronaoth "The linos are fallen unto me In pleasant places; yen# I have-a goodly heritage. " Psalm M6 "One of the most discreditable and discourteous things in life is contompt for that which we once loved. " Adam C. Welch. CONTENTS Chapter Pace Prefaco Introduction A Sketchi Religion In Wales Before The Methodist Awakening 24 .......... Beginnings Of An Epoch 42' Part 1 ..... Part 2 54 ..... o.,. o ... III. Early Relationships ................ 72 IV. Orpanising Against Porils. 102 e. oo.... ......... o V., Lower-Lovel Relationships.. 130 o. oo ........ ooo*o V1. The Separation 170 ......... ..... VII. The 197 APPRIMICES A Deciding Upqn A Name 22.5 ................. ******* The Groat B Association ...................... 226 John Jones 227 C .................................. D An Indirect Influence 20,28 ...................... E Trovecka Family Side-Lights 230 P Harris's Varied Interests 233 Contemporary Opinions 235 0 H The Two Trevacka Colleges 236 ............ Bibliography 23a ....... MAP Places Connected With the 18th Century Awakening Prontlapiece in Wales II. (Tho brokon lino indicates my route through the country of the revivalists) LIST OF ILLUSTRATICTIS Following page A Papo from tho Diary of Howell Harris 13 Tho Wolsh Revivalists 53 lowornois" 61 "Pantycelyn" 64 The Trovacka'Buildings (1042) 199 The map and illustrations have been made available through the courtosy of the National Library of Wales. -
The Love of Lady Huntingdon's Life
Whitworth Digital Commons Whitworth University History of Christianity II: TH 314 Honors Program 5-2016 The Love of Lady Huntingdon’s Life Elaine Harris Whitworth University Follow this and additional works at: https://digitalcommons.whitworth.edu/th314h Part of the Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, and the History of Religions of Western Origin Commons Recommended Citation Harris, Elaine , "The Love of Lady Huntingdon’s Life" Whitworth University (2016). History of Christianity II: TH 314. Paper 10. https://digitalcommons.whitworth.edu/th314h/10 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Honors Program at Whitworth University. It has been accepted for inclusion in History of Christianity II: TH 314 by an authorized administrator of Whitworth University. Harris 1 Elaine Harris Dr. Beebe History of Christianity II 2 May 2016 The Love of Lady Huntingdon’s Life Wales appears a small, almost insignificant place to become the birthplace of a movement, yet it played an influential role in one of the many doctrinal disputes in Christianity. In the eighteenth century, a time when Calvinism and Arminianism were hotly debated, a sect of Methodism developed out of this place. Contrary to the popular teachings of the Wesley brothers, Calvinistic Methodism’s presence spread beyond the borders of Wales, influencing some who would cling tightly to predestination doctrines to the end of their lives. Among these was Selina Hastings, Countess of Huntingdon. In the wake of her husband’s and sons’ deaths, Lady Huntingdon completely dedicated her life to overseeing and funding these Methodist teachings. -
Devotion and Polemic in Eighteenth-Century England: William Mason and the Literature of Lay Evangelical Anglicanism
Devotion and Polemic in Eighteenth-Century England: William Mason and the Literature of Lay Evangelical Anglicanism Simon Lewis abstract William Mason (1719–1791), an Anglican evangelical lay- man of Bermondsey, London, published extensively on theological issues to educate the Anglican laity in the Church of England’s Reformed tradi- tion. Despite the popularity of his writings, Mason has been neglected by scholars. By providing the first large-scale examination of Mason’s works, Simon Lewis shows that eighteenth-century Calvinist evangelicalism bene- fited from an active and vocal laity, whose evangelistic strategies were not limited to preaching; provides a model for how scholars can integrate piety and polemic in their explorations of religious print culture; and enhances our understanding of the laity’s engagement in theological controversies. Keywords: devotion; polemic; Anglicanism; Methodism; Calvinism Only relatively recently has scholarship of evangelicalism in eighteenth-century England benefited from fresh attention to the laity. In Heart Reli- gion in the British Enlightenment (2008), Phyllis Mack considers the ways in which female Methodist leaders—particularly Mary Bosanquet Fletcher—discerned spiri- tual authority and direction from their dreams.1 Antje Matthews similarly empha- sizes lay experience by exploring the evangelical painter John Russell, who recorded his feelings and anxieties.2 While these studies of lay spirituality have certainly enhanced our understanding of eighteenth-century evangelicalism, their empha- sis on religious experience has meant that the importance of polemic has often been neglected. The question of whether devotional piety took priority over religious 1. Phyllis Mack, Heart Religion in the British Enlightenment: Gender and Emotion in Early Methodism (Cambridge, 2008). -
Anne Dutton As a Spiritual Director by Michael Sciretti
30 Copyright 2009 The Center for Christian Ethics at Baylor University Anne Dutton as a Spiritual Director BY MICHAEL SCIRETTI During the Evangelical Revival, laypeople and clergy enthusiastically turned to Anne Dutton for spiritual counsel. Perceived by readers as remarkably wise, loving, and sensitive to the Spirit, she shared insights on watch- fulness for sin and the Christian journey toward joy. uring the early years of the great Evangelical Revival in eighteenth- century Britain, both laypeople and leading clergy enthusiastically Dturned to the letters of Anne Dutton (1692-1765) for their spiritual depth and counsel. Perceived by her readers to be remarkably experienced and wise, loving and sensitive to the Spirit, Dutton was generous with her spiritual direction: “Fear not troubling me, my dear Brother, with your Complaints, nor that any of the dear Children of God should do so,” she wrote to Reverend Jonathan Barber. “It is our Privilege, a Part of the Communion of Saints, to unbosom our Souls to each other, to bear each other’s Burdens, to see each other’s Good, to rejoice with them that rejoice, and to mourn with them that mourn. The more free you are with me, the more kindly I take it, the more my Spirit runs into yours, and interests itself in your Concerns. God grant me a Bosom large enough, to embrace all his Children, and to receive all their Cases with the greatest Sympathy!”1 As one of the earliest Calvinistic Baptists to support the burgeoning revival, Dutton held correspondence with men and women not only in her native England, but also in Wales, Holland, Scotland, and the American colonies. -
CONTENTS E V Theme: with Heart and Mind a N G
ERT cover 30-3 8/6/06 10:37 Page 1 CONTENTS E V Theme: With Heart and Mind A N G Editorial – With Heart and Mind E L I page 195 C A Universalism and Evangelical Theology L R DAVID HILBORN AND DON HORROCKS E V I page 196 E W Biotheology: Theology, Ethics and the New O Biotechnologies F T BRIAN EDGAR H E page 219 O L Glossolalia in Korean Christianity: An Historical Survey O G BONJOUR BAY Y page 237 V O Articles and book reviews reflecting L Contextualization and Discipleship U M global evangelical theology for the purpose MINHO SONG E page 249 3 of discerning the obedience of faith 0 , Farewell Gerasenes: A Bible Study on Mark 5:1-20 N JOHN LEWIS O 3 page 264 , J u l Book Reviews y 2 page 271 0 0 6 Volume 30 No. 3 July 2006 Evangelical Review of Theology EDITOR: DAVID PARKER Volume 30 • Number 3 • July 2006 Articles and book reviews reflecting global evangelical theology for the purpose of discerning the obedience of faith Published by for WORLD EVANGELICAL ALLIANCE Theological Commission ISSN: 0144-8153 Volume 30 No. 3 July 2006 Copyright © 2006 World Evangelical Alliance Theological Commission Editor David Parker Committee The Executive Committee of the WEA Theological Commission Dr Rolf Hille, Executive Chair Editorial Policy The articles in the Evangelical Review of Theology reflect the opinions of the authors and reviewers and do not necessarily represent those of the Editor or the Publisher. Manuscripts, reports and communications should be addressed to the Editor and sent to Dr David Parker, 17 Disraeli St, Indooroopilly, 4068, Qld, Australia The Editors welcome recommendations of original or published articles or book reviews that relate to forthcoming issues for inclusion in the Review. -
Welsh Calvinist Methodism
WELSH CALVINISTIC METHODISM A Historical Sketch. BY THE REV. WILLIAM WILLIAMS. LONDON: JAMES NISBET & CO., 21 BERNERS STREET. 1872. 1 CHAPTER II. William Williams—Peter Williams—Harris’s ministry—Rowlands at home—Llangeitho gatherings—Pilgrims from Bala—A ship-load from Carnarvon—Exhorters— Successes. AMONG the earliest and most important results of the ministry of these young men, must be placed the conversion of several who became efficient fellow-labourers with them in the great work which they had undertaken. One or two of these were so eminent, and took such a prominent part in the Methodist movement, that they are placed by common consent among the fathers and founders of the Connexion. Howell Harris was in the habit of attending the parish church at Talgarth on Sabbath morning. At the close of the service he usually went out and stood on a tombstone, or on the wall of the churchyard, to address the dispersing congregation. On one of those occasions there stood among his audience a young medical student from Carmarthenshire, who was at the time pursuing his studies at the neighbouring town of Hay. The words to which he then listened were blessed to his conversion, and he eventually resolved to relinquish his medical studies and to devote himself to the ministry of the gospel. This young man became one of the mightiest instruments of the revival. He afterwards became known as the Rev. William Williams of Pantycelyn, eminent as a minister of the gospel, but more eminent still as the sacred poet of Wales. Very often in those early days was the smouldering fire which had been kindled by the sermon fanned into a flame by a hymn of W. -
Of Universalism in Anglican Thought From
THE TREATMENT OF UNIVERSALISM IN ANGLICAN THOUGHT FROM GEORGE MAC DONALD (.1824 - 1905 ) TO C.S. LEWIS ( 1898- 1963 ). By DAVID M. KELLY, B.A., M.DIV., M.A. A The si s Submitted to the School of Graduate Studies in Fulfilment ,of the_Requirements L c±',.&*™ /, 'o> for th&3 Doctor A^@Sh1S^^)hy/ UBRARIES .* Kelly, Ottawa, Canada, 1989 UMI Number: DC53517 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform DC53517 Copyright 2011 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 UNIVERSALISM IN ANGLICAN THOUGHT FROM GEORGE MACDONALD TO C.S. LEWIS DOCTOR OF PHILOSOPHY ( I988 ) UNIVERSITY OF OTTAWA ( Religious Studies ) Ottawa, Ontario TITLE: The Treatment of Universalism in Anglican Thought from George MacDonald ( 1824 - 1905 ) to C. S. Lewis ( 1898 - 1963 ). AUTHOR: David M. Kelly, E.A. ( Brock University ) MoDiv. ( University of Toronto ) M0A0 ( University of Windsor ) SUPERVISOR: Professor E. J. Lacelle NUMBER OF PAGES: v, 365 • • •* 12. The doctrine of universalism is ancient. It has been endorsed by individuals from the beginning of Christianity to the present. -
The Awakenings
Church History: reformation to the present the awakenings In the 1700s and 1800s, Christian revivals deeply affected individuals and society. any Christians put great emphasis on correct doctrine, believing that “rightly dividing the word of truth” is the most important aspect of Christian faith. Others put the emphasis on proper worship, that M everything “be done decently and in order.” But most of us would agree that faith is more than doctrine or worship. Jesus commands us to love God with mind and strength, but he also says we must love with the heart. In the 1700s in America and Britain, preachers began to emphasize the “new birth,” preaching and teaching that genuine conversion is usually accompanied by emotion: great sorrow for sin, great joy at forgiveness. This had an electric effect on both nations and led to the beginning of modern evangelicalism. This study looks at the 18th-century Great Awakening in Britain and America, and briefly at the 19th-century American frontier revivals. During these “awakenings,” Christians discussed and debated the place of emotions in the walk of faith—a question that still faces believers today. Scripture: Psalm 51:1–12; Matthew 3:8; 7:16; 15:8; 22:37; Acts 2:14–21; 1 Corinthians 1:18–25 Based on: The CHRISTIAN HISTORY issue “George Whitefield,” including the articles “The Gallery: Leaders of the Awakening Army” and “Faith and Feelings” ©2011 Christianity Today International | ChristianBibleStudies.com 36 Christian History: reformation to the present The Awakenings Part 1 IDENTIFY THE CURRENT ISSUE Note to leader: Provide each person with the articles included at the end of this study. -
The Evangelical Spirituality of Howel Harris Eifion Evans
The Evangelical Spirituality of Howel Harris Eifion Evans 'Spirituality', like 'piety' and 'godliness', is a record among other things "what passes between God and comprehensive word. It expresses the totality of a my soul ... and how I spend my time." Years later he Christian's devotion, experience, life-style and priorities. wrote of his diaries: "saw wisdom enough in God to gift The different words represent different eras in Church some person, when I am in the grave, to draw somewhat history, with different nuances of meaning and emphasis. out of them that may be of use to the Church." 3 In them In this article the word 'spirituality' is used in the sense the hours are counted in the margin to monitor diligence of a believer's dealings with God. Howel Harris is chosen and usefulness. Fears, frustrations, failures, conversations, as representing the Great Awakening of the eighteenth sermons, plans are all recorded in greater or lesser detail, century, in many ways not typical, but one in whose life depending on inclination and the constraint of time. are clearly visible leading features of the movement. Comments tumble over one another, written with Harris, who lived from 1714 to 1773, claimed to be, white-hot, spontaneous intensity, in a rushing scrawl. along with George Whitefield in England and Daniel What comes through is honesty and accountability, a Rowland in Wales, the first to be used in the work in striving for holiness, a concern for personal relationships, Britain. For nearly four decades from his conversion in a growing acquaintance with his own heart, and an 1735 he was involved in evangelism, decision-making, uncompromising, one might almost say apostolic, the solving of problems, leadership liaison, and commitment to labour for the Gospel. -
Sarah Hall, the Diarist. the Halldwriting Is That of Her Daughter, Mrs
Sarah Hall, the Diarist. The halldwriting is that of her daughter, Mrs. Shum. Original kindly lent by Miss R. Withers. PflOCK~DlNO. THE WE5LEYS AND ANGLESEY JV\ ETHODISM PART I For the most part the evangelising work of the Wesleys in Wales was confined to the southern courities, and with the exception of three brief visits to the town of Mold they never went on a special preaching tour to North Wales. It is true that they preached occasionally in a number of localities in North Wales, but only because they happened to pass through those places on their way to some other deatination. This is particularly true of Anglesey. We have records of sixteen visits by John Wesley and of four by Charles to Anglesey, and in every case they visited the island because they had to pass through it ori their way to or from Ireland. On only five of these occasions did they pre-ach in Anglesey, and they did so then only because they had to spend some time there waiting for the boat to sail from Holyhead across the Irish Channel. Even so, John Wesley's sermons had often to be translated into Welsh before m~ny of the islanders could understand his message, and under such circumstances he would hardly have been able to gather together flourishing societies in the island. had he deSiWed to do so. But we can safely assume that he had no such desire, inasnl'lich as the Welsh (Calvinistic) Methodists w@:f'e already labouring successfully in Anglesey, and Wesley's sE5ie- ptlrpose- in preaehing there at all was to strengthen tfte IrSUlds of Ho~eU MarriSi arid- his fellow· workers. -
6. 'Calvinism' and 'Arminianism'
6. ‘Calvinism’ and ‘Arminianism’ In this section of our report we turn, as we have been asked to do, to an area of doctrine that, in the past, has been contested within the traditions of our churches, but that also has significant implications for mission and evangelisation today. The issues are far from dead: for example they are sometimes aggressively promoted in university and college Christian Unions. We believe that the challenge of the mission of the Church today is the proper context within which the tension expressed in the historic terms ‘Calvinism’ and ‘Arminianism’ should be considered. The terms ‘Calvinist’ and ‘Calvinism’ usually refer to a specific aspect of the theology of salvation (soteriology) that arose from the teaching of the French Reformer John Calvin (1509-1564) in Geneva. Drawing extensively on the theology of St Augustine of Hippo, and deploying a wide range of biblical material, Calvin applied the doctrine of the sovereignty of God with some logical rigour to the work of grace in the individual.1 His teaching on unconditional election, with its corollary of double predestination (predestination to salvation or damnation) was further developed by later Reformed theologians and was articulated by the Synod of Dort in 1618-19. To reject that particular tenet is not to disown the Reformed tradition as a whole or to disparage Calvin’s massive contribution to the Christian theological tradition, particularly through his Institutes of the Christian Religion and his many commentaries on the books of the Bible. The whole question was been recast by Karl Barth in the mid-twentieth century, who placed the decrees of God and the destiny of the whole human race within Christology: Jesus Christ is both the Elect of God and the one rejected by God. -
37. the Gift of Connexionalism in the 21St Century
37. The Gift of Connexionalism in the 21st Century Contact name and details The Revd Dr Nicola V Price-Tebbutt Secretary of the Faith and Order Committee [email protected] Resolutions 37/1. The Conference adopts the Report and commends it for study and reflection throughout the Connexion. 1. Whether or not Methodism was ‘born in song’ is open to some debate, but it was certainly born as a Connexion. The Wesleys’ strand of the wider eighteenth-century Evangelical Revival comprised those individuals, societies and preachers who were ‘in connexion with’ John Wesley. In its eighteenth-century usage, ‘connexion’ referred both to the circle of those connected to some person or group and to the relationship itself. It was used of politicians as well as religious bodies, and within the Revival, George Whitefield, Howell Harris and the Countess of Huntingdon, as well as John Wesley, had their ‘connexions’. This description of the Wesleys’ movement, retaining its distinctive eighteenth-century spelling, has endured for nearly three hundred years. ‘Connexionalism’ has been elaborated theologically, expressed in hymns and liturgies, justified in debate with advocates of other models of church order, and articulated in the constitution and polity of the Methodist Church. Implicitly and explicitly, it has also shaped, and been lived out in, the faith, practice and assumptions of generations of Methodist people. It is a way of being Christian which British Methodism shares with Methodist Churches in other parts of the world. 2. The present report was prompted by a sense that the connexional understanding of the Church was facing challenges in the first decades of the twenty-first century.