Protestant Evangelism Or Catholic Evangelization?: A Study in Methodist Approaches, Kenneth Cracknell, Methodist Sacramental Fellowship, 1992, 0951259989, 9780951259986, . .
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Book Description: Churches Together in Britain and Ireland (CTBI). Book Condition: Good. 1986. Paperback. Ex Libris with usual markings. Previously read, but remains good. . . . . This book is on SALE - the price has been TEMPORARILY REDUCED by 25%. Order by November 28th to avoid disappointment. Bookseller Inventory # KIN0002630
Book Description: The British Council of Churches, London, 1986. Paperback. Book Condition: Very Good. No Jacket. 1st Edition. 12mo - over 5¾" - 8¾" Tall. Very good condition paperback no DJ. 142 pages good and clean with clear print. Previous owner written name on fly sheet. No foxing. Revised and enlarged edition. Bookseller Inventory # 011520
Book Description: COMMITTEE FOR RELATONS WITH PEOPLE OF OTHER FAITHS AND THE COMMUNITY AND RACE RELATIONS UNIT, 1981. Paperback. Book Condition: Good. Despatched from UK within 24hrs. Published by Committee for Relatons with People of other Faiths and The Community and Race Relations Unit in 1981. Paperback: 36 pages; Used but in Good Condition for sensible price. Bookseller Inventory # 8894406
Book Description: London: British Council of Churches, 1984. "The aim of this brief publication is to nudge those responsible for ministerial training in theological colleges and elsewhere in the direction of a new enlightenment in theological education.having regard to the presence in Britain of people of faiths other than Christian who are within God's gracious purposes and the opportunities presented to Chrstians both to learn from those of other faiths and to bear witness to their own faith." Pp.65; owner's label to title page. P/b. G+. Bookseller Inventory # 21768
Book Description: London: British Council of Churches, 1980. "On behalf of the BCC Committee for Relations with People of Other Faiths I warmly commend this study to the British Churches. In particular, it helps us to respond to the Guidelines in the Context of contemporary Britain, and to understand the Biblical background on which they are based ." Foreword - David Brown, Bishop of Guildford. Pp.5/26. P/b. G+. Bookseller Inventory # 21770
Book Description: London: Committee for Relatons with People of other Faiths and The Community and Race Relations Unit, 1981. "This essay is an attempt to sketch out the main responses that the Church's theologians - Protestant, Roman Catholic and Orthodox - are beginning to make to the issues raised by religious pluralism." Pp.36. P/b. G+. Bookseller Inventory # 21769
Book Description: 2013. Paperback. Book Condition: New. Please note this copy of In Good and Generous Faith Christian Responses to Religious Pluralism by Kenneth Cracknell is a PRINT ON DEMAND title and a new copy will be printed for your order. It should be with you within 8 or 9 working days for UK deliveries. International delivery varies by country. Simple no nonsense service from Wordery. Bookseller Inventory # 9780716205968
Book Description: Epworth Press, 1986. Paperback. Book Condition: Good. Good reading copy. Good condition is defined as: a copy that has been read but remains in clean condition. All of the pages are intact and the cover is intact and the spine may show signs of wear. The book may have minor markings which are not specifically mentioned. Most items will be dispatched the same or the next working day. Bookseller Inventory # mon0001437781
Book Description: Epworth Press, United Kingdom, 2012. Paperback. Book Condition: New. 254 x 203 mm. Brand New Book ***** Print on Demand *****.This book came about as a result of the popularity of stories heard during the BBC Radio Scotland series A Scottish Religious Service. Designed for adults to read to children it provides excellent material for parents and teachers wishing to carry on the valuable and important tradition of story-telling and so cultivate the art of listening in their children. David Campbell, the compiler, formerly a teacher, now produces this series, among . others, for the BBC and is himself a writer and poet. Bookseller Inventory # AAV9780716205968
The Methodist movement is a group of historically related denominations of Protestant Christianity which derive their inspiration from the life and teachings of John Wesley. George Whitefield and John's brother Charles Wesley were also significant leaders in the movement. It originated as a revival within the 18th-century Church of England and became a separate Church following Wesley's death. Due to vigorous missionary activity, the movement spread throughout the British Empire, the United States, and beyond, today claiming approximately 80 million adherents worldwide.[1]
Methodism is characterised by its emphasis on helping the poor and the average person, its very systematic approach to building the person, and the "church" and its missionary spirit.[2] These ideals are put into practice by the establishment of hospitals, universities, orphanages, soup kitchens, and schools to follow Jesus's command to spread the Good News and serve all people.[3] The Methodist movement is also known for its rich musical tradition. Charles Wesley was instrumental in writing much of the hymnody of the Methodist Church,[4] and many other eminent hymn writers come from the Methodist tradition.
Methodists are convinced that building loving relationships with others through social service is a means of working towards the inclusiveness of God's love. They teach that Christ died for all of humanity, not just for a specific group, and thus everyone is entitled to God's grace. Theologically, this view is known as Arminianism, which denies that God has pre-ordained an elect number of people to eternal bliss whilst others perished eternally. Methodism has a wide variety of forms of worship, ranging from high church to low church in liturgical usage. John Wesley himself greatly valued the Anglican liturgy and tradition, and the American Methodist worship in The Book of Offices was based on the 1662 Book of Common Prayer.[5]
Early Methodists were drawn from all levels of society, including the aristocracy,[a] but the Methodist preachers took the message to labourers and criminals who tended to be left outside organized religion at that time. In Britain the Methodist Church had a major impact in the early decades of the making of the working class (1760–1820). In the United States it became the religion of many slaves who later formed "black churches" in the Methodist tradition.
The Methodist revival originated in Epworth, Lincolnshire, England. It began with a group of men, including John Wesley (1703–1791) and his younger brother Charles (1707–1788), as a movement within the Church of England in the 18th century.[6][7][8] The Wesley brothers founded the Holy Club while they were at Oxford, where John was a fellow and later a lecturer at Lincoln College.[9] The Holy Club met weekly and they systematically set about living a holy life. They were accustomed to receiving communion every week, fasting regularly, abstaining from most forms of amusement and luxury and frequently visited the sick and the poor, as well as prisoners. The fellowship were branded as "Methodist" by their fellow students because of the way they used "rule" and "method" to go about their religious affairs.[10] Wesley took the attempted mockery and turned it into a title of honour.
Initially the Methodists merely sought reform, by way of a return to the gospel, within the Church of England, but the movement spread with revival and soon a significant number of Anglican clergy became affiliated with the movement in the mid-18th century.[11] The early movement acted against perceived apathy in the Church of England, preaching in the open air and establishing Methodist societies wherever they went. These societies were divided into groups called classes — intimate meetings where individuals were encouraged to confess their sins to one another and to build each other up. They also took part in love feasts which allowed for the sharing of testimony, a key feature of early Methodists. Three teachings they saw as the foundation of Christian faith were:
Methodist preachers were notorious for their enthusiastic sermons and often accused of fanaticism. In those days, many members of England's established church feared that new doctrines promulgated by the Methodists, such as the necessity of a new birth for salvation, of justification by faith, and of the constant and sustained action of the Holy Spirit upon the believer's soul, would produce ill effects upon weak minds. Theophilus Evans, an early critic of the movement, even wrote that it was "the natural Tendency of their Behaviour, in Voice and Gesture and horrid Expressions, to make People mad." In one of his prints, William Hogarth likewise attacked Methodists as "enthusiasts" full of "Credulity, Superstition and Fanaticism." But the Methodist movement thrived among the working class despite the attacks—mostly verbal, but sometimes violent—against it.
John Wesley came under the influence of the Moravian Church and of the Dutch theologian Jacobus Arminius (1560–1609). Arminius (the Latinized form of the name Jakob Harmaens) denied that God had pre-ordained an elect number of people to eternal bliss whilst others perished eternally.[b] Conversely, George Whitefield, Howell Harris,[12] and Selina Hastings, Countess of Huntingdon were notable for being Calvinistic Methodists. Whitefield, who had been one of the Wesley brothers' fellow students at Oxford, became well known for his unorthodox ministry of itinerant open-air preaching and inspired Wesley to likewise preach to those excluded from the Anglican Church. Differences in theology put serious strains on the relationship between Whitefield and Wesley, with Wesley becoming quite hostile toward Whitefield in what had been previously very close relations. Whitefield consistently begged Wesley not to let these differences sever their friendship and, in time their friendship was restored, though this was seen by many of Whitefield's followers to be a doctrinal compromise.[13] As a final testimony of their friendship, John Wesley's sermon on Whitefield's death is full of praise and affection.[14]
As his societies multiplied, and elements of an ecclesiastical system were, one after another, adopted, the breach between Wesley and the Church of England gradually widened. In 1784, Wesley responded to the shortage of priests in the American colonies due to the American Revolutionary War by ordaining preachers for America with power to administer the sacraments. This was a major reason for Methodism's final split from the Church of England after Wesley's death. This split created a separate, eventually worldwide, series of church denominations. The influence of Whitefield and Lady Huntingdon on the Church of England was a factor in the founding of the Free Church of England in 1844.
Through vigorous missionary activity Methodism spread throughout the British Empire and, mostly through Whitefield's preaching during what historians call the First Great Awakening, in colonial America. After Whitefield's death in 1770, however, American Methodism entered a more lasting Wesleyan and Arminian phase of development.
Most Methodists identify with the Arminian conception of free will, through God's prevenient grace, as opposed to the theological determinism of absolute predestination. This distinguishes Methodism from the Calvinist tradition prevalent in Reformed churches. In strongly Reformed areas such as Wales, however, Calvinistic Methodists remain, also called the Presbyterian Church of Wales. The Calvinist Countess of Huntingdon's Connexion was also strongly associated with the Methodist revival.
John Wesley is studied by Methodist ministerial students and trainee local preachers for his interpretation of Church practice and doctrine. One popular expression of Methodist doctrine is in the hymns of Charles Wesley. Since enthusiastic congregational singing was a part of the early Evangelical movement, Wesleyan theology took root and spread through this channel.[15][16]