A History of the M.E. Church, Vol
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1855 Church Link with Early Ingersoll
.... / ' ■ I EARLY CHURCHES \ , A InGKRSOLL AAD VICINITY PRESBYTERIAN The Erskine Presbyterian congregation was organized in 1852. It was known as a United Presbyterian church often called the UPs. ‘A church of brick construction was erected on the north west corner of Charles St. and Boles St. in 1855* It was a very prominent church in its early years. Thomas Hyslop of Nest Oxford was*one of the elders and sessions clerk as well as precentor for 15 years. Hr. Hyslop was a rural neighbor of B.C. J. Ne*were well acquainted. Hi-h above*the front door of the church in the apex was a circle of wood bearing the inscription "Erskine Presbyterian Church." The congregation of this church joined the Knox church in 188°. The building was used by Nagle and Hills, contractors for a number of yea s. The sash and door factory was in the upper portion, which was the auditorium, and the heavy machinery was on the ground floor. I have be^n in the building many time. The building was demolished in 1950 and a more suitable^buildin^ erected by the Beaver Lumber Co, A’ Knox Presbyterian church, a Free church, also called the Kirk, began worship in a grove of trees i n l E ^ and in .,18^-7 erected, a brick, church on the same site. This church was located on the north side of St. Andrews street and east of Thames Street. The rear of the property extended to the north to a line which later (1881) was C.P.R. -
Holston Methodism
HOLSTON METHODISM REV. THOMAS STRINGFIELD. HOLSTON METHODISM FROM ITS ORIGIN TO THE PRESENT TIME. By R. N. PRICE. VOLUME III. From the Year 1824 to the Year 1844. Nashville, Tenn.; Dallas, Tex.: Publishing House of the M. E. Church, South. Smith & Lamar, Agents. 1908. Entered, according to Aet of Congress, in the year 190S, By R. N. Pkice, In the Office of the Librarian of Congress, at Washington. PREFACE. The tardiness with which the successive volumes of this work have been issued has evidently abated somewhat the interest of preachers and people in it; but this tardiness has grown out of circumstances which I have not been able to control. There is more official matter in this volume than in its predecessors, making it a little less racy than the oth- ers; but the official matter used is of considerable historic value. Thus while the volume is heavier than the others as to entertaining qualities, it is also heavier as to historic importance. The chapters on Stringfield, Fulton, Patton, Sevier, Brownlow, and the General Conference of 1844 are chapters of general interest and thrilling import, not on ac- count of ability in the writing, but on account of the in- trinsic value of the matter recorded. I owe my Church an explanation for dwelling so much at length upon the life of Senator Brownlow. It is my busi- ness to record history, not to invent it. A Methodist preach- er who lived as long as Brownlow did, was constantly be- fore the public, took an active part in theological and eccle- siastical controversies, was so gifted and was such a pro- digious laborer, must necessarily have made much history, which could not be ignored by an honest historian. -
CHAPTER I CRUSADING in the SOUTHERN HIGHLANDS To
CHAPTER I CRUSADING IN THE SOUTHERN HIGHLANDS To ADMIT that one sprang from the second families of Virginia marks a strange trait. Indeed, it may well be argued that if the admission were publicly made and without provocation, it points to positive idiosyncrasies. So much undoubtedly can be proved on William Gannaway Brownlow, known to his time and to history as the Fighting Parson. Like Abraham Lincoln, his ancestry was the short and simple annals of the poor, but un like Lincoln he made a virtue out of telling it. Brownlow's father was Joseph A. Brownlow, who was born in Rockbridge County, Virginia in 1781. He spent his life drift ing down the great valleys of Southern Appalachia, and by 1816, when he died, he had reached East Tennessee. Brownlow's mother was Catherine Gannaway, also a Virginian. This couple had proceeded southwestward as far as a farm in Wythe County, when their first child was born. Itwas on the ~9th day of August, 1805, and the child was a boy. They named him William, to do honor to one of his father's brothers, and they added Gannaway out of respect for his mother's family. Two brothers and two sisters followed in rather close succession, to be his playmates. At the age of thirty-five his father died, a victim of the hard life of the frontiersman, and his mother, with feelings too tender for so dire a fate, grieved much for her departed husband, and followed him within less than three months. At the age of eleven Andrew Johnson, later to loom large on the Brownlow horizon, had lost only his father; Brownlow at the same age had lost both father and mother. -
It Has Long Been Observed That the Reason the Methodist Movement
.,.,..,.. r,r r ~ .: ·. ' Methodist History, 31:1 (October 1992) "THE ADVANTAGES OF LIBERTY": DEMOCRATIC THOUGHT IN THE FORMATION OF THE METHODIST PROTESTANT CHURCH RICK NUTT It has long been observed that the reason the Methodist movement proved overwhelmingly successful in the eighteenth and early nineteenth centuries was its concern for the commoner. With an emphasis on religious experience and intimate community among the believers, Methodism '. I became a mass movement. As a popular movement in the upper south and Middle Atlantic states, Methodism had appealed to the dispossessed of society. Its adherents in the TJnited States tended to come from the farms of the nation, from those who served the wealthy in town, or those serving on plantations in the south. These people felt unappreciated and ignored by those who held power in the institutions that governed their lives-including the church (notice, for example, how African-Americans in the south responded to Methodist and Baptist preaching). People suddenly felt new hope in their identity , a sense of value, and release from the strictures of society. The i' . church became a world with values and expectations radically at odds with ' those of the world outside its fellowship. Donald Mathews has observed that," ... whether or not a person was a member of the gentry and had fine Clothes and a position of worldly authority was not important because I these distinctions were based on ephemeral things. They were saying i . that the conventional distinctions of society were not authoritative for I them." 1 Francis As bury, although the undisputed authority in the Meth odist Episcopal Church, was a man of the people and realized the value of the church to the powerless, largely unchurched, masses. -
The Theology of Grace in the Thought of Jacobus Arminius and Philip Van Limborch: a Study in the Development of Seventeenth Century Dutch Arminianism
The Theology of Grace in the Thought of Jacobus Arminius and Philip van Limborch: A Study in the Development of Seventeenth Century Dutch Arminianism By John Mark Hicks A Thesis Submitted to the Faculty of Westminster Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy 1985 Faculty Advisor: Dr. Richard C. Gamble Second Faculty Reader: Mr. David W. Clowney Chairman, Field Committee: Dr. D. Claire Davis External Reader: Dr. Carl W. Bangs 2 Dissertation Abstract The Theology of Grace in the Thought of Jacobus Arminius and Philip van Limborch: A Study in the Development of Seventeenth Century Dutch Arminianism By John Mark Hicks The dissertation addresses the problem of the theological relationship between the theology of Jacobus Arminius (1560-1609) and the theology of Philip van Limborch (1633-1712). Arminius is taken as a representative of original Arminianism and Limborch is viewed as a representative of developed Remonstrantism. The problem of the dissertation is the nature of the relationship between Arminianism and Remonstrantism. Some argue that the two systems are the fundamentally the same, others argue that Arminianism logically entails Remonstrantism and others argue that they ought to be radically distinguished. The thesis of the dissertation is that the presuppositions of Arminianism and Remonstrantism are radically different. The thesis is limited to the doctrine of grace. There is no discussion of predestination. Rather, the thesis is based upon four categories of grace: (1) its need; (2) its nature; (3) its ground; and (4) its appropriation. The method of the dissertation is a careful, separate analysis of the two theologians. -
Methodist Worship on the Delmarva Peninsula, 1800-1850
Methodist Hist01y, 40:2 (January 2002) METHODIST WORSHIP ON THE DELMARVA PENINSULA, 1800-1850 AS WITNESSED IN THE LIFE AND WORK OF JOSHUA THOMAS, "PARSON OF THE ISLANDS" KIMBERLY BRACKEN LONG I Students of Methodist history have long debated the origins of Ameri can Methodism. Was it Philip Embury who began the first society in New York, or does the honor lie with Robert Strawbridge and his fellow Methodist in Frederick County, Maryland? This dispute has overshadowed a more important question, argues Russell Richey, namely, how Methodism has been shaped by regional particularities. 1 In Richey's view, it was the Chesapeake region-the Delmarva (Dela ware-Maryland~Virginia) Peninsula as well as the western shore of the Chesapeake Bay, including Baltimore-that ''gave color to the whole move ment." Noting that Freeborn Garrettson, whose western shore society was one of the first on the continent, called the area "a nursery" of Methodism, Richey asserts that an exploration of Chesapeake religion is essential to understand how the movement took shape and spread in the American con text.2 Denying the commonly held assumptions that (1) American religion has only Puritan roots, (2) that southern religion (which he argues Methodism is) was primarily individualistic in focus, and that (3) Ainerican Methodism was a monolithic movement fron1 the start, Richey claims that Methodism in the United States was shaped in a particular way because of its Chesapeake roots. He proposes "nine facets of Chesapeake religion and later of American Methodism" 3-pluralism, revivalism, pietism, holiness, ambivalence about race, bi-raciality, denominationalism, roles of womert, and itinerancy-and asserts that each facet expressed characte1istics of Wesleyanism in a uniquely Chesapeake way. -
MH-2004-July-Discovery.Pdf (1.312Mb)
Methodist Hist01y, 42:2 (July 2004) DISCOVERY Edited by ROBERT DREW SIMPSON Robert Richford Roberts (1778-1843) - "The Log Cabin" Bishop The United Methodist General Commission on Archives and History possesses a treasure trove of priceless artifacts. Among the most popular items in the collection is George Whitefield's thumb, the original of John Wesley's death mask, and Bishop Francis Asbury's watch, his glasses, and his comb. However, there are many other artifacts which represent the world-wide reach of United Methodism. Personally, I especially delight in artifacts connected with Bishop Robert Roberts, affectionately known as the Log Cabin Bishop. In its vault the Commission holds Roberts' rocking chair (which he inay have made himself), two sets of his saddlebags, and his watch. These items date from the early 1800s. When I see them, I am prompted to remember some of the stories about this unusual circuit- riding bishop. Bishop Roberts was born in Frederick County, Maryland in 1778. His family moved over the mountains to the Ligonier Valley in Westmoreland County, Pennsylvania. They lived in the woods with little contact with the outside world until a Methodist circuit rider reached their settlement and converted Roberts, his mother, and sister to the Methodist understanding of Christian faith. When he embraced the faith, Roberts was fifteen years old. In 1795, young Roberts moved on to Mercer County, living off the land and sleeping under the trees for shelter. In 1800 he was given a license to preach. What expectation could there possibly be for such a ho1nespun character? But he was immensely successful, and was named Presiding Elder of the Schuylkill District which included Philadelphia. -
Abraham's Uncircumcised Children
ABRAHAM’S UNCIRCUMCISED CHILDREN: THE ENOCHIC PRECEDENT FOR PAUL’S PARADOXICAL CLAIM IN GALATIANS 3:29 by Amy Genevive Dibley A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union in Near Easter Religions in the Graduate Division of the University of California at Berkeley Committee in charge: Professor LeAnn Snow Flesher, Chair Professor Daniel Boyarin Professor Eugene Eung-Chun Park Professor Yair Zakovitch Professor Erich S. Gruen Fall 2013 ABSTRACT Abraham’s Uncircumcised Children: The Enochic Precedent for Paul’s Paradoxical Claim in Galatians 3:29 by Amy Genevive Dibley Joint Doctor of Philosophy with Graduate Theological Union in Near Easter Religions in the Graduate Division University of California, Berkeley Professor LeAnn Snow Flesher, Chair This study proposes the Book of Dreams as the precedent for Paul’s program of gentile reclamation qua gentiles predating the composition of the Epistles by two centuries. 1 Dedication To my husband Peter, for whom the words loving and supportive and partnership hardly begin to encompass the richness of our journey together through this process. For our girls, Langsea and Lucia (5 and 4 years old as I submit this), who when playing “mommy” pause from dressing and feeding baby dolls to write their own dissertations. In thanks to the women of First Covenant Church in Rockford, Illinois and Kerry Staurseth (Langsea’s godmother) who watched those most precious to me so that this first child could at last be born, proving that it also takes a village to write a dissertation. -
The History of Heritage United Methodist Church
The History of Heritage United Methodist Church Est. 1903 Heritage United Methodist Church 107 South Market Street Ligonier, Pennsylvania 15658 Phone: 724-238-2627 Fax: 724-238-4480 www.ligonierhumc.org On the Diamond in Ligonier, Pennsylvania In 2003, to celebrate the 100th anniversary of the dedication of the Methodist Church, It’s been more than a hundred years since Methodists in Ligonier dedicated their new the time capsule was removed and the contents were put on display in the Fellowship church on the Diamond. On the outside, the church was strong and durable with walls Hall. of blue stone, oak doors, and a bell tower tall enough to hold the town clock. It was built to be a landmark. On the inside, it was serene and peaceful. A place where one could The items taken from the 1902 Cornerstone included: feel the presence of God. It was a place to practice the doctrine of Methodism. Over a century later the church building still stands strong and its ministry continues to be in- Two Ligonier Echos dated April 1902, Greensburg Tribune Herald dated April 1902, Pitts- spired and directed by the spirit of God. burg Post dated April 1902, Two Christian Advocates, Two Italian coins – donated by stone mason Carlos Mosini, One Indian Head penny, Book of Discipline of the Methodist The Methodist doctrine, developed by John and Charles Wes- Episcopal Church of 1900 ley and friends in England, was introduced to the Ligonier Val- ley well before the Heritage Church was built. The first Meth- Items that were placed in the 2003 Time Capsule included: odist Episcopal Church was established in 1788 and author- ized by a letter from John Wesley that was sent from Bristol, 1807 Hymnal, Two 1849 Hymnals, 1905 Sunday School Record Book, 1930’s Sunday England. -
United Methodist Bishops Page 17 Historical Statement Page 25 Methodism in Northern Europe & Eurasia Page 37
THE NORTHERN EUROPE & EURASIA BOOK of DISCIPLINE OF THE UNITED METHODIST CHURCH 2009 Copyright © 2009 The United Methodist Church in Northern Europe & Eurasia. All rights reserved. United Methodist churches and other official United Methodist bodies may reproduce up to 1,000 words from this publication, provided the following notice appears with the excerpted material: “From The Northern Europe & Eurasia Book of Discipline of The United Methodist Church—2009. Copyright © 2009 by The United Method- ist Church in Northern Europe & Eurasia. Used by permission.” Requests for quotations that exceed 1,000 words should be addressed to the Bishop’s Office, Copenhagen. Scripture quotations, unless otherwise noted, are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission. Name of the original edition: “The Book of Discipline of The United Methodist Church 2008”. Copyright © 2008 by The United Methodist Publishing House Adapted by the 2009 Northern Europe & Eurasia Central Conference in Strandby, Denmark. An asterisc (*) indicates an adaption in the paragraph or subparagraph made by the central conference. ISBN 82-8100-005-8 2 PREFACE TO THE NORTHERN EUROPE & EURASIA EDITION There is an ongoing conversation in our church internationally about the bound- aries for the adaptations of the Book of Discipline, which a central conference can make (See ¶ 543.7), and what principles it has to follow when editing the Ameri- can text (See ¶ 543.16). The Northern Europe and Eurasia Central Conference 2009 adopted the following principles. The examples show how they have been implemented in this edition. -
Publications by Dr. Michael Cartwright Books: (Single Author)
Publications by Dr. Michael Cartwright Books: (Single Author) Practices, Politics, and Performance: Toward a Communal Hermeneutic for Christian Ethics. Princeton Theological Monographs Series No.57. Eugene, OR: Pickwick Books, 2006. Books: (Multiple Authors) Watching Over One Another in Love: Reclaiming the Wesleyan Rule of Life for the Church's Mission with Andrew D. Kinsey (Wipf & Stock Publishing Co., 2011). Profiles in Service: 1905-2005 with Rebecca Blair and James Fuller (U of Indianapolis, 2006). Books: (Edited/Co-edited) Called to Unite Knowledge & Vital Piety: Indiana's Wesleyan-Related Universities with Merle D. Strege (University of Indianapolis Press, 2012). Exploring Christian Mission Beyond Christendom: United Methodist Perspectives (University of Indianapolis Press, 2010). The Jewish-Christian Schism Revisited by John Howard Yoder, co-edited with Peter Ochs for the "Radical Traditions" series (London, SCM Publishing Company, 2003; Grand Rapids, MI: Eerdmans, 2003; reprinted by Herald Press, 2009). The Hauerwas Reader, Co-editor with John Berkman, (Durham, NC: Duke University Press, 2001). The Royal Priesthood: Essays Ecclesiological and Ecumenical by John Howard Yoder (Grand Rapids, MI: Eerdmans, 1994; reprinted Herald Press, 1998). Articles: (juried journals) Scripture and Ethics Symposium: "Learning to 'Plunder the Egyptians' with Prophetic Urgency" The Covenant Quarterly February May 2011, Vol. 69, Nos. 1-2. "The Founding of Indiana Central University: Another Chapter in the History of United Brethren Higher Education" in Methodist History Vol. XLVI (July 2008) No. 4, 212-222. "Sharing the Table of Study: Jewish-Christian-Muslim Trialogue on Jonah Texts” in The Journal of Scriptural Reasoning Vol. 3, No. 1 (on-line journal of the Society of Scriptural Reasoning). -
26 Repairing Episcopacy by Tracking That of Bishop Christian Newcomer Russell E. Richey from “Wir Sind Brüder!” to “Can W
Methodist History, 57:1 & 2 (October 2018 & January 2019) REPAIRING EPISCOPACY BY TRACKING THAT OF BISHOP CHRISTIAN NEWCOMER Russell E. Richey From “Wir sind Brüder!” to “Can We become Brothers?” We invited our beloved Brother Newcomer to a seat in our conference as your messenger, and he is doubly dear to us as the messenger of such joyful tidings of brotherly love from you. “How beautiful upon the mountains are the feet of all the messengers of mercy and love and peace and good will.[”]1 So the 1811 Methodist Episcopal Church (MEC) Baltimore Conference received Christian Newcomer. The powerhouse, dominant, and controlling conference—the Vatican of early Methodism— imbedded this tribute within its formal response to an overture concerning union between the two church- es, an overture which Newcomer had conveyed. For the next three years, the Baltimore Minutes recognized Newcomer’s ambassadorial role and bur- dened him with responses to carry back. He had functioned in both mes- sage-bearing regards as well in the 1809 and 1810 United Brethren (UB) overtures, though, the Methodist Minutes do not so indicate. The encoun- ter for 1813—though it proved to be the last hopeful exchange—effectively ended the Newcomer-led unitive efforts. He described the 1813 events in some detail in his journal:2 [August] 25th—I preached at old Mr. Mohn’s, from Psalm 34, v. 20; rode to Peter Seitz’s, where our Conference is to be held. 26th—This forenoon the session of our Conference commenced; upwards of twenty preachers were present; poor unworthy me was elected their president.