Guide to Methodist Resources at the University of Manchester
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Making of an Evangelical Tory: the Seventh Earl of Shaftesbury (1801-1885) and the Evolving Character of Victorian Evangelicalism
The Making of an Evangelical Tory: The Seventh Earl of Shaftesbury (1801-1885) and the Evolving Character of Victorian Evangelicalism David Andrew Barton Furse-Roberts A thesis in fulfilment of the requirements for the degree of Doctor of Philosophy UNSW School of Humanities & Languages Faculty of Arts & Social Sciences November 2015 CONTENTS Page Abstract i Abbreviations ii Acknowledgements iii Introduction I Part I: Locating Anthony Ashley Cooper within the Anglican Evangelical tradition 1 1.1 Ashley’s expression of Evangelicalism 2 1.2 How the associations and leaders of Anglican Evangelicalism shaped the evolving 32 religious temperament of Ashley. 1.3 Conclusion: A son of the Clapham Sect or a brother of the Recordites? 64 Part II: A just estimate of rank and property: Locating Ashley’s place within the 67 tradition of paternalism 2.1 Identifying the character of Ashley’s paternalism 68 2.2 How Tory paternalist ideas influenced the emerging consciousness of Ashley in the 88 pre-Victorian era 2.3 The place of Ashley’s paternalism within the British Tory and Whig traditions 132 2.4 Conclusion: Paternalism in the ‘name of the people’ 144 Part III: Something admirably patrician in his estimation of Christianity: Ashley 147 and the emerging synthesis between Evangelicalism and Tory paternalism 3.1 Common ground forged between Tory paternalism and early Victorian Evangelicalism 148 3.2 Ashley and the factory reform movement: Project of Tory paternalism or 203 by-product of Evangelical social concern? 3.3 The coalescence of these two belief systems in the emerging political philosophy of 230 Ashley 3.4 Conclusion: Making Evangelicalism a patrician creed 237 Part IV: Ashley and the milieux of Victorian Evangelicalism 240 4.1 Locating Ashley’s place within the Victorian Evangelical Terrain 242 4.2 Thy kingdom come, thy will be done: The premillennial eschatology and 255 Evangelical activism of Ashley 4.3 Desire for the nations: Ashley and Victorian Evangelical attitudes to imperialism, 264 race and the ‘Jewish question’. -
Paper for the Oxford Institute of Methodist Theological Studies, August 2007 History of Methodism Working Group
Paper for the Oxford Institute of Methodist Theological Studies, August 2007 History of Methodism Working Group A Calling to Fulfill: Women in 19th Century American Methodism Janie S. Noble In Luke’s account of the resurrection, it is women, Mary Magdalene, Joanna, Mary the mother of James, and the other women who take the message of the empty tomb to the apostles (24:10).1 The Old and New Testaments provide other witnesses to women’s involvement in a variety of ministries; the roles for women in the church through time have been equally as varied. Regardless of the official position of the church regarding their roles, women have remained integral to continuation of our faith. Historical restrictions on the involvement of women have been justified both scripturally and theologically; arguments supporting their involvement find the same bases. Even women who stand out in history often did not challenge the practices of their times that confined women to home, family, or the convent. For example, Hildegard of Bingen is considered a model of piety and while she demonstrated courage in her refusal to bend to the demands of clergy, she was not an advocate of change or of elevation of women’s authority in the church. Patristic attitudes have deep roots in the Judeo-Christian traditions and continue to affect contemporary avenues of ministry available to women. Barriers for women in America began falling in the nineteenth century as women moved to increasingly visible activities outside the home. However, women’s ascent into leadership roles in the church that matched the roles of men was much slower than in secular areas. -
Collection on British Wesleyan Conference Presidents
Collection on British Wesleyan Conference Presidents A Guide to the Collection Overview Creator: Bridwell Library Title: Collection on British Wesleyan Conference Presidents Inclusive Dates: 1773-1950 Bulk Dates: 1790-1900 Abstract: Bridwell Library’s collection on British Wesleyan Conference Presidents comprises three scrapbook albums containing printed likenesses, biographical sketches, autographs, correspondence, and other documents relating to every British Wesleyan Conference president who served between 1790 (John Wesley) and 1905 (Charles H. Kelly). The collection represents the convergence of British Victorian interests in Methodistica and scrapbooking. To the original scrapbooks Bishop Frederick DeLand Leete added materials by and about ten additional twentieth-century Conference presidents. Accession No: BridArch 302.26 Extent: 6 boxes (3.5 linear feet) Language: Material is in English Repository Bridwell Library, Perkins School of Theology, Southern Methodist University Historical Note Conference Presidents in the Methodist Church of Great Britain serve one year terms in which they travel throughout Great Britain preaching and representing the denomination. Conference Presidents may serve non-consecutive additional terms. John Wesley personally presided over 1 Bridwell Library * Perkins School of Theology * Southern Methodist University annual conferences of ordained ministers and lay preachers serving in connection with the Methodist movement beginning in 1744. The office of President was instituted after Wesley’s death in 1791. Bridwell Library is the principal bibliographic resource at Southern Methodist University for the fields of theology and religious studies. Source: “The President and Vice-President,” Methodist Church of Great Britain website http://www.methodist.org.uk/who-we-are/structure/the-president-and-vice-president, accessed 07/23/2013 Scope and Contents of the Collection The engraved portraits, biographical notes, autographs, and letters in this collection represent every Conference president who served between 1790 and 1905. -
Notes on the Parish of Mylor, Cornwall
C.i i ^v /- NOTES ON THE PARISH OF MYLOR /v\. (crt MVI.OK CII r RCII. -SO UIH I'OKCil AND CROSS O !• ST. MlLoKIS. [NOTES ON THE PARISH OF MYLOR CORNWALL. BY HUGH P. OLIVEY M.R.C.S. Uaunton BARNICOTT &- PEARCE, ATHEN^UM PRESS 1907 BARNICOTT AND PEARCE PRINTERS Preface. T is usual to write something as a preface, and this generally appears to be to make some excuse for having written at all. In a pre- face to Tom Toole and his Friends — a very interesting book published a few years ago, by Mrs. Henry Sandford, in which the poets Coleridge and Wordsworth, together with the Wedgwoods and many other eminent men of that day figure,—the author says, on one occasion, when surrounded by old letters, note books, etc., an old and faithful servant remon- " " strated with her thus : And what for ? she " demanded very emphatically. There's many a hundred dozen books already as nobody ever reads." Her hook certainly justified her efforts, and needed no excuse. But what shall I say of this } What for do 1 launch this little book, which only refers to the parish ot Mylor ^ vi Preface. The great majority of us are convinced that the county of our birth is the best part of Eng- land, and if we are folk country-born, that our parish is the most favoured spot in it. With something of this idea prompting me, I have en- deavoured to look up all available information and documents, and elaborate such by personal recollections and by reference to authorities. -
To View This Issue
><( c en >LLI .J en s:LLI z LLI .J en1- <( 0 c z <( .J LLI a. <( J: 0 z .Jen 0 11: PROCEitDI~GS. ROSLIN CHAFEL AND CASTLE IN WESLEY's DAY. Engraved January 9th, 1789. See also Antifuiti~s of Scotland by Francis Grose, F.A.S. 1797· (T.E.B's collection) Record in Weslfy's Journal: 1780, Mtt!J. A gentleman took me to see Roslin Castle, eight miles from Edinburgh. It is now all in ruins ; only a small dwelling-house is built on one part of it. The situation of it is exceeding fine, on the side of a steep mountain, hanging over a river, from which another mountain rises, equally steep, and clothed with wood. At a little distance is the chapel, which is in perfect preservation, both within and without. I should never have thought it had belonged to any one less than a sovereign prince ! the inside being far more elegantly wrought with variety of Scripture histories in stone-work, than I believe can be found again in Scotland ; perhaps not in all England. EARLY JV\ETHODISJV\ IN DALKEITH, SCOTLAND. In the January issue of the Methodist Mttgazine there appeared an article by the Rev. John Telford, B.A., entitled "An Old Preacher's Diary." The article described the experiences of Zechariah Y ewdall (who laboured as a Methodist preacher from 1779 to 183o), as recorded in the two volumes of his manuscript diary. The courtesy of the Connexional Editor has enabled me to peruse these interesting volumes at leisure. They have been of interest :to me chiefly on account of the record they give of Yewdall's labours in Scotland, and particularly in connection with the origin of the Society at Dalkeith. -
The Place of the Local Preacher in Methodism
Wofford College Digital Commons @ Wofford Historical Society Addresses Methodist Collection 12-7-1909 The lP ace of the Local Preacher in Methodism Joseph B. Traywick Follow this and additional works at: http://digitalcommons.wofford.edu/histaddresses Part of the Church History Commons, and the History of Christianity Commons Recommended Citation Traywick, Joseph B., "The lP ace of the Local Preacher in Methodism" (1909). Historical Society Addresses. Paper 14. http://digitalcommons.wofford.edu/histaddresses/14 This Article is brought to you for free and open access by the Methodist Collection at Digital Commons @ Wofford. It has been accepted for inclusion in Historical Society Addresses by an authorized administrator of Digital Commons @ Wofford. For more information, please contact [email protected]. The Place of the Local Preacher in Methodism With Sketches of the Lives of Some Representative Local Preachers of the South Carolin'a Conference BY REV. JOSEPH B. TRAYWICK An Address Delivered Before the Historical Society of the South Carolina Conference, Methodist Episcopal Church, South, in Abbeville, S. C ., December 7, 1909. \ The origin of local preachers and their work in Methodi sm, like all else in that great SI)irituai awakening, was Providential. The work at the Foundry in London had been inaugurateu by Mr. Wesley for some lime. When he must needs be away for awhile. he nppoillted Thomas Maxfield. a gifted layman, to hold prayer meetings in hi s absence. But Maxfield's exhortations proved to be preaching with great effect. On Mr. Wesley's return, he was alarmed Jest he hOld gone too far; but the wise counsel of his mother served him well at thi s critical h OUT in the great movement. -
MH-2003-October-Llyod.Pdf (7.506Mb)
Methodist History, 42:1 (October 2003) "CROAKERS AND BUSYBODIES'': THE EXTENT AND INFLUENCE OF CHURCH METHODISM IN THE LATE 18TH AND EARLY 19TH CENTURIES GARETH LLOYD In this paper I will be looking at an area of evangelical studies that is much neglected and misunderstood, namely pro-Anglican opinion within the 18th-century Wesleyan movement. The Church Methodists, as they were known, were an inevitable product of Methodism's origins within the Church of England. They were never formally organized or their views defined, but their collective influence lasted well into the 19th century. Simply put, a Church Methodist was someone who saw no contradiction in being both Anglican and Methodist. A necessary part of this viewpoint was opposition to separation from the Church of England. Church Methodism represents, therefore, the other side to one of the central issues of early Methodist history. The existence of agitation in favor of separation from the Anglican Church is well documented in the secondary sources. Principal denomina tional historians like Abel Stevens, Thomas Jackson, and John Telford give the impression that late 18th-century Methodists were largely in favor of Methodism's becoming a distinct denomination. 1 The evolution of John Wesley's own position has also been covered in detail, most notably in Baker's John Wesley and the Church of England. 2 Examination of the Church Methodist viewpoint has been largely restricted to historical studies of Charles Wesley, not the most overcrowded area of evangelical scholar ship. Charles, of course, was the great champion of the Anglican link and his posthumous reputation suffered as a result. -
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). -
Knowledge About HIV and HIV Stigma Mechanism of Nursing Students in Southwestern Nigeria
International Journal of Caring Sciences May-August 2018 Volume 11 | Issue 2| Page 819 Original Article Knowledge about HIV and HIV Stigma Mechanism of Nursing Students in Southwestern Nigeria Mudiaga Eugene Akpotor, RN, RPHN, BNSc, MSc Community/Public Health Nursing Department of Nursing Science, Edo University, Iyamho, Edo State, Nigeria Ufuoma Agatha Emuraye, RN, RM, BNSc School of Nursing, Wesley Guild Hospital, Ilesha, Osun State, Nigeria Oyoma Edwin Akpotor, B. Pharm., Pharm. D Pharmaceutical Society of Nigeria-Partnership for Advocacy in Child and Family Health, Abuja, Nigeria Elizabeth Oghoteru Oyibocha, RN, RM, RNE, BNSc, PGDE, MSc Nursing FWACN State School of Nursing, Warri, Delta State, Nigeria Ighrakpata Ogheneriode, RN, BNSc Department of Community/Public Health Nursing), School of Nursing, Babcock University, Ilishan-Remo, Ogun State, Nigeria Chioma Agatha Chigbo, RN, RM, RNE, RPHN, BSc Nursing, MSc Nursing Education Nursing and Midwifery Council of Nigeria, Abuja FCT, Nigeria Correspondence: Mudiaga Eugene Akpotor, Department of Nursing Science, Km 7, Auchi-Abuja Road, Iyamho, Edo State, Nigeria Email: [email protected] Abstract Background: HIV stigma contributes to the ongoing HIV epidemic especially in sub-Sahara Africa, where new infection rate is highest and the number of HIV-infected persons who commenced treatment is low. HIV stigma exists in community and social institutions including health institution. Most student nurses who enter into health- training institutions are members of the society and might exhibit stigma towards HIV-infected persons which could be due to poor knowledge about HIV. This study investigated the HIV stigma mechanism of student nurses as well as their knowledge about HIV across a state in Southwestern Nigeria. -
THE EVANGELIST: a Biblical Study
Gareth L. Reese has been teaching the Word of God to students at Central Christian College of the Bible since 1957. As an author, Professor Reese THE has written extensive course materials in a verse-by-verse commentary on twenty-fve books of the New Testament EVANGELIST: and a syllabus of 400 pages of supplementary notes for use in Greek classes. A Biblical Study His frst book, New Testament History: Acts, has been used as a textbook at many Bible colleges. It has been translated into Russian and Portuguese. In addition to the syllabi, he has also published nine commentaries. Those commentaries contain various special studies on scripture that are relevant to the passage. This booklet is one of those special studies, taken from his commentary on Romans. His wife and partner in ministry and publication is Kathleen by Beerbower Reese. The Reeses were blessed with two sons, Timothy (Kim) and Jonathan (Kathy). They also have three Gareth L. Reese grandchildren, Abby, Courtney, and Ian. This special study examines the different evangelists of the New Testament church, the qualifcations of evangelists in the New Testament, and the duties of evangelists for today’s church. Additional copies of this booklet are available at the CCCB bookstore. To order, call 888-291-3909. 911 East Urbandale Drive Moberly, Missouri 65270 660-263-3900 www.CCCB.edu Special Studies in Scripture THE EVANGELIST: A Biblical Study by Gareth L. Reese Special Studies in Scripture God’s Providence: A Biblical Study © 1999 by Scripture Exposition Books All rights reserved. No part of this booklet may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without permission from the author. -
Diversity and Co-Operation
CHAPTER 2 Diversity and Co-operation Dissent traced its origins back to the seventeenth century. During the Commonwealth Presbyterianism had triumphed. The Church of England had been re-organised on Presbyterian lines: bishops had been abolished; all ministers were treated as equal. In 1662, following the restoration of Charles II to the throne and bishops to the church, those ministers who could not accept the new dispensation were ejected from their posts. Many gathered congregations outside the Church of England; and most were Presbyterians. During the eighteenth century their successors, swayed by the influences of the Age of Reason, gradually abandoned Trinitarian orthodoxy. By the early nineteenth century many of these ‘rational Dissenters’ were prepared to call themselves Unitarians.1 Although their origins were mainly Presbyterian, they differed totally from the Presbyterians of the nineteenth century—essentially Scottish immigrants who brought their orthodox religion to the major cities, together with Northumberland, and who in 1851 possessed 160 places of worship and 0.2% of the population.2 The Unitarians were of comparable strength,SAMPLE with 229 chapels and 0.2%, but were spread rather more evenly over the country. Their city centre causes, such as High Pavement in Nottingham or Mill Hill in Leeds, were dominated by prosperous business and professional families with a powerful civic spirit whose Dissent was usually hereditary. Yet a wide social range was to be found amongst them. In Lancashire a rationalist schism from Methodism had brought over a substantial working-class membership.3 There was a steady 1 R. K. Webb, ‘The Unitarian Background’, in Barbara Smith, ed., Truth, Liberty, Religion: essays celebrating two hundred years of Manchester College (Oxford, 1986). -
“Beyond the Character of the Times”: Anglican Revivalists in Eighteenth-Century Virginia
“Beyond the Character of the Times”: Anglican Revivalists in Eighteenth-Century Virginia By Frances Watson A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Liberty University 2021 Table of Contents Introduction 2 Chapter One: Beyond Evangelical – Anglican Revivalists 14 Chapter Two: Beyond Tolerant – Spreading Evangelicalism 34 Chapter Three: Beyond Patriotic – Proponents of Liberty 55 Conclusion 69 Bibliography 77 ~ 1 ~ Introduction While preaching Devereux Jarratt’s funeral service, Francis Asbury described him thus: “He was a faithful and successful preacher. He had witnessed four or five periodical revivals of religion in his parish. When he began his labours, there was no other, that he knew of, evangelical minister in all the province!”1 However, at the time of his death, Jarratt would be one of a growing number of Evangelical Anglican ministers in the province of Virginia. Although Anglicanism remained the established church for the first twenty three years of Jarratt’s ministry, the Great Awakening forcefully brought the message of Evangelicalism to the colonies. As the American Revolution neared, new ideas about political and religious freedom arose, and Evangelical dissenters continued to grow in numbers. Into this scene stepped Jarratt, his friend Archibald McRobert, and his student Charles Clay. These three men would distinguish themselves from other Anglican clergymen by emulating the characteristics of the Great Awakening in their ministries, showing tolerance in their relationships with other religious groups, and providing support for American freedoms. Devereux Jarratt, Archibald McRobert, and Charles Clay all lived and mainly ministered to communities in the Piedmont area.