DOCSLIB.ORG

Methodism and the Love-Feast

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Methodism and the Love-Feast METHODISM AND By the same Author THE LOVE-FEAST CHARLES WESLEY AS REVEALED BY Hts LETTERS THE SOCIETY OF FRIENDS AND EARLY METHODISM THE METHODIST PII,ORIM IN ENGLAND TREASURE IN EARTHEN VESSELS: A PLAY By Tim STORY OF CLEETHOI{PES AND THE CONTRIBUTION OF METHODISM FRANK BAKER A CHARGE TO KEEP : AN INTRODUCTION TO THE P&OPL& CALLED METHODISTS B.A., B.D., Ph.D. i i THE EPWORTH PRESS LONDON 'I.Ji',;,;, '}( ; ; ,. i THE EPWORTH PRESS (FRANK H, CUMlllilRS) PREFACE 25-35 City Road, London, lil.C.l NEW YORK TORONTO THE attention of Church leaders of various denominations has i, MlilLBOURNlll OAI'lll TOWN ;;, been focused on the Agape or Love-feast as a possible medium 1 , 11 for a for1n of intercommunion freed from the difficulties associated with the Lord's Supper, At the same time there is !i!,, among Methodists a renewed interest in one of the charac­ terestic features of Methodis111 which is almost extinct, This interest appears to be not only antiquarian but religious--a genuine desire to understand the spiritual genius of early 11 Methodism in order that it may be recaptured in whatever Ali rtghta r&'ferved M adr, wn Groot BritMn forms prove appropriate for modern conditions. PubUshcd in 1957 I It is surprising both how little is known about the old Methodist love-feast, and how difficult it is to increase that meagre store. The standard work on the whole subject is by i: I a Methodist, the Rev, R, Lee Cole's Love-Feasts. A History of the Christian Agape (1916). Even here, however, only a I very small section is devoted to the Methodist adoption and adaptation of the agape, In Methodist Origins, by the Rev. Francis H. Tees of Philadelphia (1948), a chapter is divided I between the love-feast and the watch-night service. The ,I best brief survey, however, is that by Dr Leslie F. Church in More About the Early Methodist People (1949), pp, 237-42, The present book endeavours to present an authoritative but readable historical survey of the development and decline of I the Methodist love-feast, and to relate it to the patterns and I possibilities of modern worship. !1 ,, I am indebted to Dr Church for helpful suggestions, and 11 to the Rev. Wesley F. Swift for his unfailing kindness in candid criticism and the careful reading of manuscript and proofs. FRANK BAKER HULL, 1956 i: i 'j;,i I I !.: r '-~·'. I ,,,,, I ii CONTENTS , , I '::i..:• .. i I 1 11 l: 'I': ·I:· I I 1 THE LOVE~FEAST COMES 'I'O ENOLAND 9 1,, . ';II !i · 1 I I 2 HYMNS FOR THS LOVE.. FEAST 17 :',,:; ~ i' 3 TESTIMONY MEETING - 25 " I 4 DECENTLY AND IN ORDER 32 5 TIMES AND PLACES 41 48 I 6 THE LOVE~FEAST IN THE DAUGHTER C~URQHES . I 7 SURVIVAL AND REVIVAL 56 I 8 THE LOVE~FEAST AND CRRlSTIAN JtEUNION 63 APPENDIX. HOW TO CONDUCT A LOVE--FEAST - 72 BIBLIOGRAPHY 79 INDEX 82 :I I ' 2 ! IJ·J i 1,·:t1 ;, i ;,1, f­ f;t I ONE • I I ''I The Love,Feast Comes to England , I :, I T WILL be remembered that in Apostolic times Christians ,, I I periodically observed a common meal known as the Agape, 1 ,,Ii I from the Greek word meaning 'love' -by which was im­ ',,I plied 'brotherly love', though the meaning later degenerated i'-.: i to mere 'benevolence', or 'charity' in the modern sense. That i this fellowship meal was in some way associated with the Lord's Supper is certain, but historians are not agreed on the exact relationship. Gradually the Agape became a charity7 supper, which during the third century fell into decay and I disrepute. St Chrysostom, who died in A.D. 407, spoke of itJ wistfully as 'a custom most beautiful and most beneficial; for I it was a supporter of love, a solace of poverty, and a discipline of humility'. The Agape did not entirely die, however. Some relics of it are to be found in sections of the Eastern Orthodox Church and among the Christians of St Thomas in South India. In England the only faint survival for many centuries was in the Maundy Thursday d.istributions to the poor. The same. was -, true of Europe generally until in 1727 the little colony of Moravians gathered by Count Zinzendorf at Herrnhut spon­ taneously reintroduced it as a common meal for social inter.. _) course and religious rejoicing. Speedily they realized that this was in fact a revival of an apostolic usage, and they took care to prevent abuses such as had eventually degraded the Agape in sub-apostolic times. Moravian missionaries and emigrants took the custom to America, and it was here on Monday, 8th August 1737-only ten years after its reintro­ duction--that John Wesley met with it in Savannah, recording in his Journal: 1. Pronounced a•ga-pay. 9 Aftel' evening prayers, we joined with the Germans in one of their This love-feast was attended by seven ordained clergymen, all love~feasts. It was begun and ended with thanksgiving and prayer, and of them Oxford Methodists. It struck the note of intense celebrated in so decent and solemn a manner as a Christian of the apostolic age would have allowed to be worthy of Christ. religious fellowship which was to sound for the remainder of the century, and which continued to find its fullest ex­ As the above quotation shows, Wesley's interest was quickened pression in the love.feast, though inevitably the spiritual not only by the pastoral possibilities of such a gathering, but temperature did not remain at quite this high level. by the fact that it was a revival of 'primitive Christianity', The Jove-feast quickly became a normal feature of the \ always a vital subject for him, but more especially at this Evangelical Revival in England, first of the Anglican Reli- \ period of his own spiritual pilgrimage. gious Societies such as that meeting in Fetter Lane, and Wesley's return from America, and his 'evangelical con .. thence of the Methodist and Moravian Societies. A month version', by no means diminished his interest, but heightened later, on Sunday the 4th February 1739, there was another _it. The spiritual awakening of 24th May 1738 was speedily love-feast at Fetter Lane, lasting from 9 p.m. until 3 a.m., followed by a lengthy visit-13th June to 16th September-to Like that on 1st January, this seems to have been for men ) the Moravian settlements in Germany, where he had further ~' On 18th February a women's love-feast was held during/ ( first-hand experience of the love-feast. On his return to more respectable hours, aided by a cup of tea-not quite so London he resumed his place in the Fetter Lane Religious inevitable then as now. A careful comparison of John Society, which he had helped to found on 1st May 1738, and Wesley's diary and Chades Wesley's Journal shows that this it is surely significant that among the many additional rules fortnightly alternation of men's and women's love-feasts cona adopted by the Society on 26th September was the following: tinued at Fetter Lane, though there were occasions when neither of the Wesleys could be present, and James Hutton I' 'That on Sunday Se'en-night following ,(the monthly day of ii general intercession] be a general Love-feast, from seven till took charge. The same process was commenced at Bristol,\, ten in the Evening.' · where the w~el)_Jield their first love-feast on 15th April, \ ' 'I ,- According to this ruling there should have been love-feasts while what=was presumably the first for the men, in the ; ! on 1st October, 5th November, 3rd December, and 31st Baldwin Street Society room, lasted from 8.30 until 10 p.m. / ,,I '~_pecember of that year. Wesley's diary makes no mention of on 29th April. Some linking up of the men's and women's I them on the first two dates, however, and on the third he love-feasts possibly arose quite early on, for both the separa• was in Oxford. The gathering for 31st December 1738 was tion of the sexes and their periodical united gatherings were; postponed to the following evening, a Monday, and was a characteristic of Moravian love-feast practice. In any easel most memorable occasion, when the 'seven till ten in the men and women would be seated (again in Moravian fashion)°' evening' rule was far exceeded. Wesley thus described it in at opposite sides of the building. his .Tournal: Strangely and sadly enough, the love-feast soon becarne a focal point of dissension. On 13th April 1740, what would Mr Hall, Kinchin, Ingham, Whitefield, Hutchins, and my brother normally have fallen to be a women's love-feast at Fetter Charles were present at our love-feast in Fetter Lane, with about sixty Lane was a joint or 'general' one, about which Charles Wesley of our brethren. About three in the morning; as we were continuing instant in-prayer, the power of God came mightily upon us, insomuch wrote: that many cried out for exc'eeding joy, and many fell to the ground. As soon as we were recovered a little from that awe and amazement My soul was exceedingly sorrowful at the love.feast, to find so little at the presence of His majesty we broke out with one VQice: 'We love, and so much dispute. I spoke as healingly as I could.
Load more

Recommended publications
  • Excesss Karaoke Master by Artist
    XS Master by ARTIST Artist Song Title Artist Song Title (hed) Planet Earth Bartender TOOTIMETOOTIMETOOTIM ? & The Mysterians 96 Tears E 10 Years Beautiful UGH! Wasteland 1999 Man United Squad Lift It High (All About 10,000 Maniacs Candy Everybody Wants Belief) More Than This 2 Chainz Bigger Than You (feat. Drake & Quavo) [clean] Trouble Me I'm Different 100 Proof Aged In Soul Somebody's Been Sleeping I'm Different (explicit) 10cc Donna 2 Chainz & Chris Brown Countdown Dreadlock Holiday 2 Chainz & Kendrick Fuckin' Problems I'm Mandy Fly Me Lamar I'm Not In Love 2 Chainz & Pharrell Feds Watching (explicit) Rubber Bullets 2 Chainz feat Drake No Lie (explicit) Things We Do For Love, 2 Chainz feat Kanye West Birthday Song (explicit) The 2 Evisa Oh La La La Wall Street Shuffle 2 Live Crew Do Wah Diddy Diddy 112 Dance With Me Me So Horny It's Over Now We Want Some Pussy Peaches & Cream 2 Pac California Love U Already Know Changes 112 feat Mase Puff Daddy Only You & Notorious B.I.G. Dear Mama 12 Gauge Dunkie Butt I Get Around 12 Stones We Are One Thugz Mansion 1910 Fruitgum Co. Simon Says Until The End Of Time 1975, The Chocolate 2 Pistols & Ray J You Know Me City, The 2 Pistols & T-Pain & Tay She Got It Dizm Girls (clean) 2 Unlimited No Limits If You're Too Shy (Let Me Know) 20 Fingers Short Dick Man If You're Too Shy (Let Me 21 Savage & Offset &Metro Ghostface Killers Know) Boomin & Travis Scott It's Not Living (If It's Not 21st Century Girls 21st Century Girls With You 2am Club Too Fucked Up To Call It's Not Living (If It's Not 2AM Club Not
    [Show full text]
  • Marvin Gaye As Vocal Composer 63 Andrew Flory
    Sounding Out Pop Analytical Essays in Popular Music Edited by Mark Spicer and John Covach The University of Michigan Press • Ann Arbor Copyright © by the University of Michigan 2010 All rights reserved Published in the United States of America by The University of Michigan Press Manufactured in the United States of America c Printed on acid-free paper 2013 2012 2011 2010 4321 No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, or otherwise, without the written permission of the publisher. A CIP catalog record for this book is available from the British Library. Library of Congress Cataloging-in-Publication Data Sounding out pop : analytical essays in popular music / edited by Mark Spicer and John Covach. p. cm. — (Tracking pop) Includes index. ISBN 978-0-472-11505-1 (cloth : alk. paper) — ISBN 978-0-472-03400-0 (pbk. : alk. paper) 1. Popular music—History and criticism. 2. Popular music— Analysis, appreciation. I. Spicer, Mark Stuart. II. Covach, John Rudolph. ML3470.S635 2010 781.64—dc22 2009050341 Contents Preface vii Acknowledgments xi 1 Leiber and Stoller, the Coasters, and the “Dramatic AABA” Form 1 john covach 2 “Only the Lonely” Roy Orbison’s Sweet West Texas Style 18 albin zak 3 Ego and Alter Ego Artistic Interaction between Bob Dylan and Roger McGuinn 42 james grier 4 Marvin Gaye as Vocal Composer 63 andrew flory 5 A Study of Maximally Smooth Voice Leading in the Mid-1970s Music of Genesis 99 kevin holm-hudson 6 “Reggatta de Blanc” Analyzing
    [Show full text]
  • Biblical Equality and the Spirituality of Early Methodist Women Paul W
    Biblical Equality and the Spirituality of Early Methodist Women Paul W. Chilcote The essential role of women in early Methodism An excerpt from the journal of Grace Murray reveals an ex- tensive ministry: O, blessed fountain of love! Fill my heart more with [Thy] Divine Mr. Wesley fixed me in that part of the work, which he thought principle. Sink me lower in the depths of humility, and let me sit proper; and when the House was finished, I was appointed to at the feet of Jesus, and learn of Him. Enlarge my soul, that I may be the Housekeeper. Soon also, the people were again divided better contemplate Thy glory. And may I prove myself Thy child, into Bands, or small select Societies; women by themselves, by bearing a resemblance to Thee, my heavenly Father!1 and the men in like manner. I had full a hundred in Classes, This prayer of Mary Hanson expresses the power and beauty of whom I met in two separate meetings; and a Band for each Christian spirituality among early Methodist women. Like Mary, day of the week. I likewise visited the Sick and Backsliders. most of these women remain unknown, not only to the larger . We had also several Societies in the country, which I regu- Christian community, but even to contemporary Methodists. larly visited; meeting the women in the daytime, and in the Their legacy is amazing. In an effort to introduce you to this ne- evening the whole society. And oh, what pourings out of the glected treasure and the witness of these women to biblical equal- Spirit have I seen at those times!4 ity, I want to begin where they would most likely begin: in a nar- There is no question that women were preponderant in the rative fashion.
    [Show full text]
  • The Good Time Coming : the Impact of William Booth's Eschatological Vision
    .. ....... .. I. ... ., ... : .. , . j;. ..... .. .... The Copyright law of the United States (title 17, United States Code) governs the making of phwtmwpies or derreproductiwns of mpyrighted material. Under cetZBin conditions specified in the law, libraries and archives are authorid to furnish a photocopy or other reproduction. Om of these specific mditions is that the phohmpy or reproduction is not to be “Used fir my purpose other than private study, schdanhip, or research.” If B user make3 a quest far, or later uses, a photompy or repductim for puqmses in ecess of ‘‘fair we9”that user may be liable for mpyright infringement, This institution reserves the right to rehe to accept a copying order if, in its judgmenk fulfitlrnent of the order would involve violation ofcoMght Jaw- By the using this materid, you are couwnting h abide by this copyright policy, Any duplication, reprodndinn, nr modification of this material without express waitken consent from Asbuv Theological Seminary andhr the original publisher is prohibited. Q Asbury TheoIogi@alSeminary 2009 MECUMTAW BINDERY, INC ASBURY SEMINARY 10741 04206 ASBURY THEOLOGICAL, SEMINARY “THE GOOD TZME COMING”: THE IMPACT OF WILLIAM BOOTH’S ESCHATOLOGICAL VISION A THESIS SUBMITTED FOR PARTIAL FULFILLMENT OF THE REQUlREMENTS FOR THE DEGREE, MASTOR OF DIVINITY BY ANDREW S. MILLER I11 WILMORE, KY DECEMBER 1,2005 “THE GOOD TIME COMING”: THE IMPACT OF WILLIAM BOOTH’S ESCHATOLOGICAL VISION Approved by: Date Accepted: Vice President for Academic Affairs and Provost Date CONTENTS ACKNOWLEDGEMENTS ............................... V INTRODUCTION ...................................... 1 Goals of the Study Review of Literature Chapter : 1. WILLIAM BOOTH’S ESCHATOLOGICAL PERSPECTIVE .... 6 Eschatology as the Centerpiece of William Booth’s Theology William Booth as a Postmillennialist William Booth’s Theological History The Making of an Eschatological Army Contemporary Application Conclusion 2.
    [Show full text]
  • Kenneth J. Collins, Ph.D. 1 Updated February 16, 2009 Primary Sources: Books Published Albin, Thomas A., and Oliver A. Becke
    Kenneth J. Collins, Ph.D. Updated February 16, 2009 Primary Sources: Books Published Albin, Thomas A., and Oliver A. Beckerlegge, eds. Charles Wesley's Earliest Sermons. London: Wesley Historical Society, 1987. Six unpublished manuscript sermons. Baker, Frank, ed. The Works of John Wesley. Bicentennial ed. Vol. 25: Letters I. Nashville: Abingdon Press, 1980. ---. The Works of John Wesley. Bicentennial ed. Vol. 26: Letters II. Nashville: Abingdon Press, 1982. ---. A Union Catalogue of the Publications of John and Charles Wesley. Stone Mountain, GA: George Zimmerman, 1991. Reprint of the 1966 edition. Burwash, Rev N., ed. Wesley's Fifty Two Standard Sermons. Salem, Ohio: Schmul Publishing Co., 1967. Cragg, Gerald R., ed. The Works of John Wesley. Bicentennial ed. Vol. 11: The Appeals to Men of Reason and Religion and Certain Related Open Letters. Nashville: Abingdon Press, 1975. Curnock, Nehemiah, ed. The Journal of Rev. John Wesley. 8 vols. London: Epworth Press, 1909-1916. Davies, Rupert E., ed. The Works of John Wesley. Bicentennial ed. Vol. 9: The Methodist Societies, I: History, Nature and Design. Nashville: Abingdon Press, 1989. Green, Richard. The Works of John and Charles Wesley. 2nd revised ed. New York: AMS Press, 1976. Reprint of the 1906 edition. Hildebrandt, Franz, and Oliver Beckerlegge, eds. The Works of John Wesley. Bicentennial ed. Vol. 7: A Collection of Hymns for the Use of the People Called Methodists. Nashville: Abingdon Press, 1983. Idle, Christopher, ed. The Journals of John Wesley. Elgin, Illinois: Lion USA, 1996. Jackson, Thomas, ed. The Works of Rev. John Wesley. 14 vols. London: Wesleyan Methodist Book Room, 1829-1831.
    [Show full text]
  • February 12, 2021 RUSSELL EARLE RICHEY
    February 12, 2021 RUSSELL EARLE RICHEY Durham Address: 1552 Hermitage Court, Durham, NC 27707; PO Box 51382, 27717-1382 Telephone Numbers: 919-493-0724 (Durham); 828-245-2485 (Sunshine); Cell: 404-213-1182 Office Address: Duke Divinity School, Duke University, Durham, NC 27708-0968, 919-660-3565 Email: [email protected] or [email protected] Birthdate: October 19, 1941 (Asheville, NC) Parents: McMurry S. Richey, Erika M. Richey, both deceased Married to Merle Bradley Umstead (Richey), August 28, 1965. Children--William McMurry Richey, b. December 29, 1970 and Elizabeth Umstead Richey Thompson, b. March 3, 1977. William’s spouse--Jennifer (m. 8/29/98); Elizabeth’s spouse–Bennett (m. 6/23/07) Grandchildren—Benjamin Richey, b. May 14, 2005; Ruby Richey, b. August 14, 2008; Reeves Davis Thompson, b. March 14, 2009; McClain Grace Thompson, b June 29, 2011. Educational History (in chronological order); 1959-63 Wesleyan University (Conn.) B.A. (With High Honors and Distinction in History) 1963-66 Union Theological Seminary (N.Y.C.) B.D. = M.Div. 1966-69 Princeton University, M.A. 1968; Ph.D. 1970 Honors, Awards, Recognitions, Involvements and Service: Wesleyan: Graduated with High Honors, Distinction in History, B.A. Honors Thesis on African History, and Trench Prize in Religion; Phi Beta Kappa (Junior year record); Sophomore, Junior, and Senior Honor Societies; Honorary Woodrow Wilson; elected to post of Secretary-Treasurer for student body member Eclectic fraternity, inducted into Skull and Serpent, lettered in both basketball and lacrosse; selected to participate in Operation Crossroads Africa, summer 1981 Union Theological Seminary: International Fellows Program, Columbia (2 years); field work in East Harlem Protestant Parish; participated in the Student Interracial Ministry, summer 1964; served as national co-director of SIM, 1964-65.
    [Show full text]
  • The Story of Ann Cutler of Thornley, 1759
    heard anything spoken against Ann Cutler except her manner of approaching the Lord - she prayed with great exertion of voice, and in this she never lost her foes". She was nicknamed "Praying Nanny". In 1790 ohe wrote to John Wesley about her spiritual experiences, and he replied (15th April) that she should be cautious when speaking of this, because there would be people who would misunderstand her. William Bramwell wrote that Ann was at Dewsbury, Greatland, Birstall, the Leeds circuit, Bradford and the Otley circuit. "In appearance she was weak and insignificant ... her daily food consisted of milk and herb tea" [This sounds incredible!] "... she rose at midnight for an hour of prayer, and winter and summer she invariably got up at four o'clock". 1794 was a busy year and on one occasion she and another lady conducted the service at the Preston Methodist chapel, a most unusual event because there was still opposition to women preachers. On December 8th she wrote from Derby to a friend at Leeds "I was above a week in Oldham circuit, above a fortnight at Manchester, above a fortnight in Leek circuit and now I have been a week in Derby circuit. I am going to Maccleafield, they have sent for me". Macclesfield had a thriving silk industry and was in the forefront of the industrial revolution, which is perhaps why it came to have a strong Methodist connection. Mr Charles Roe, local employer and silk magnate was sympathetic and in 1775 he built Christ Church at his own expense via an Act of Parliament, as a private benefice of the Church of England.
    [Show full text]
  • WILLIAM BRAMWELL: the Last of the ANCIENT METHODISTS
    WILLIAM BRAMWELL: THE lAsT OF THE ANCIENT METHODISTS CHARLES GOODWIN On Monday, September 20, 1853, Thomas Collins, who was stationed in Bradford, took his two daughters, "Emmy and Maria to Westgate Hill, to Bramwell's grave. The spot where rest the remains of that man of prayer is truly lovely."' Twenty-two years earlier when he had begun his ministry as a Wesleyan minister at Wark, Northumberland, his father had exhorted him, "Serve Bramwell's God as Bramwell served him, and he will be with thee as he was with him."' No such ven- eration is paid to Bramwell's memory today. John Kent does not see fit to mention him in his essay on "Wesleyan Methodist to 1849" in the second volume of "A History of the Methodist Church in Great Britain;" and W.R. Ward describes him, in what Michael Watts calls a "ludicrous understatement,"' as "a Methodist preacher with aspirations to be a revivalist."• This of a man who so revived the work of God in every circuit on which he served that in thirty-three years of active ministry at least 4,850 new members were added to the Wesleyan Methodist connexion.' This modem neglect of Bramwell may be due to his being the last great heir to a type of Methodism which was gradually disowned by the Wesleyan connexion in the five years following the death of John Wesley. A type of Methodism referred to by Wesley as "ancient Methodism." This ancient Methodism, according to John Wesley, was founded upon the principle of itinerant preachers.
    [Show full text]
  • Motown the Musical
    EDUCATIONAL GUIDE C1 Kevin MccolluM Doug Morris anD Berry gorDy Present Book by Music and Lyrics from Berry gorDy The legenDary MoTown caTalog BaseD upon The BooK To Be loveD: Music By arrangeMenT wiTh The Music, The Magic, The MeMories sony/aTv Music puBlishing of MKoevinTown B yM Bcerrycollu gorDyM Doug Morris anD Berry gorDy MoTown® is a regisTereD TraPresentDeMarK of uMg recorDings, inc. Starring BranDon vicTor Dixon valisia leKae charl Brown Bryan Terrell clarK Book by Music and Lyrics from TiMoThy J. alex Michael arnolD nicholas chrisTopher reBecca e. covingTon ariana DeBose anDrea Dora presTBonerry w. Dugger g iiior Dwyil Kie ferguson iii TheDionne legen figgins DaryMarva M hicoKsT ownTiffany c JaaneneTalog howarD sasha huTchings lauren liM JacKson Jawan M. JacKson Morgan JaMes John Jellison BaseD upon The BooK To Be loveD: Music By arrangeMenT wiTh crysTal Joy Darius KaleB grasan KingsBerry JaMie laverDiere rayMonD luKe, Jr. Marielys Molina The Music, The Magic, The MeMories sony/aTv Music puBlishing syDney MorTon Maurice Murphy Jarran Muse Jesse nager MilTon craig nealy n’Kenge DoMinic nolfi of MoTown By Berry gorDy saycon sengBloh ryan shaw JaMal sTory eric laJuan suMMers ephraiM M. syKes ® JMuliusoTown Tho isM asa regisiii TereDanielD Tra DJ.eM waraTTK sof uMDgonal recorD wDeingsBBer, i, ncJr.. Scenic Design Costume Design LighStarringting Design Sound Design Projection Design DaviD Korins esosa BranDnonaTasha vic TKoraTz Dixon peTer hylensKi Daniel BroDie Casting Hair & Wig Design valisia leKae Associate Director Assistant Choreographer Telsey + coMpany charlcharles Brown g. lapoinTe scheleBryan willia TerrellMs clarK Brian h. BrooKs BeThany Knox,T icsaMoThy J. alex Michael arnolD nicholas chrisTopher reBecca e.
    [Show full text]
  • Church, State and Establishment
    A REPORT ON CHURCH, STATE AND ESTABLISHMENT Received by the Methodist Conference of 2004 SUMMARY OF CONTENTS Introduction (paragraphs 1-10) - an explanation of the background to the report. Beginning with stories (11-22) - examples and stories that are told, from the past and the present, which have a bearing on the subject being discussed. Using stories and experiences (23-29) - initial reflection on how such examples and stories help to shape what we believe about ‘establishment’. Establishment (30-52) - detailed discussion of what the establishment of the Church of England entails at present, concluding with a brief comparison with other situations in the United Kingdom and beyond. Biblical material (53-70) - exploration of biblical material, particularly in the Old Testament, which underpinned discussions of the establishment of the Church of England as it was shaped in earlier centuries. Other biblical texts are also explored, more briefly. Theological material (71-82) - as with the biblical section, an exploration of theological discussions which underpinned early discussions of the establishment of the Church of England, with reflection on how the theological discussions shifted in subsequent centuries. Methodist historical background (83-88) - brief exploration of how the debates on establishment affected, or were discussed in, Methodism, largely before the 20th century. Reflections (89-109) - the drawing out of important strands and implications from the previous material in the report, focusing on such areas as mission and unity and the variety of possible models of Church/state relationships. Conclusions and recommendations (110-119) - recommendations for discussion and action for the British Methodist Church. Resolutions Appendix - a summary of previous Methodist reports on areas related to the subject of establishment, particularly on political responsibility.
    [Show full text]
  • Proceedings Wesley Historical Society
    Proceedings OF THE Wesley Historical Society Editor: E. ALAN ROSE, B.A. Volume XLIII December 1982 THE MANTLE OF ELIJAH Nineteenth-century Primitive Methodism and Twentieth-century Pentecostalism [This article is based on a lecture delivered to the Lincolnshire Methodist History Society at Sleaford on IOth October 1980. Many of the references are to places and events in Lincolnshire, but the author has little reason to believe that Primitive Methodism in Lincolnshire was so unique as to render these references useless to readers in other parts of Britain.] y concern in this article (hence its title) is to pose the ques­ tion: Has the spirit of nineteenth-century Primitive Method­ Mism come to rest on twentieth-century Pentecostalism? Not that one would want to be suspected of suggesting that Primitive Methodism has been taken up by a whirlwind into heaven! But it does seem that something of the spirit of the one has been taken up by the other. I must go on to say that I am in no sense suggesting a theological comparison. In some ways the two movements seem quite close in their theological bases, but that is not the point of the comparison I wish to make. Clearly their particular beliefs about the Holy Spirit lead Pentecostalists to assess the Spirit's gifts differ­ ently, giving them a dominant concern to seek and give evidence of the more spectacular gifts, notably that of speaking in tongues. This emphasis is quite different from that of Primitive Methodism­ although I should be very interested to know whether Pentecostal­ type manifestations accompanied early Primitive Methodism.
    [Show full text]
  • Wesley Catalogue
    North Lincolnshire Libraries & Information Services WESLEY AND METHODISM COLLECTION The list below details all the holdings in the Wesley and Methodism collection held at Scunthorpe Reference Library. Please note that not all works are complete – e.g. there may be some gaps in journal holdings. Readers are advised to contact library staff to confirm details of holdings before visiting the library by telephoning 01724 860161 or by e-mailing [email protected] Author Title Date of Pub Methodist directory 1948-50: a compendium of Methodist Publishing House: [c. 1950] information concerning the … Methodist heritage: Britain 1993-1998 Ministers and probationers of the Methodist Church Methodist Publishing House: [1957] Ministers and probationers of the Methodist Church Methodist Publishing House: [1952] Word to all members of quarterly meetings Voice of Methodism Association: [No date] Early days John Mason: 1857-1864 Wesleyan juvenile offering: a miscellany of 1861-1862 missionary information … Guild: organ of the Methodist Guild Department Methodist Guild: 1940-41 Wesley: the man, his teaching and his work Charles H. Kely: 1891 London quarterly and Holborn review Epworth Press:1956-64 Wesleyan juvenile offering 1844-1848 Methodism: its present responsibilities Epworth Press: 1929 Young Methodism 1934-37 Methodist manual and almanack: selections from Methodist Publishing House: 1936 the Standing Orders etc. Minutes of the Methodist conferences, from the 1813-1818 first, held in London Methodist hymn-book Methodist Conference Office: 1954 Methodist hymn-book Wesleyan Conference Office: [No date] Methodist free church hymns [No date] Wesley story Lincolnshire Standard Group: [No date] Aldersgate Primitive Methodist magazine 1925-1928 Evangelical magazine 1796-1829 Christian messenger 1867-1895 Methodist local preachers' who's who 1934 Shaw Publishing Co.
    [Show full text]