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Copyright Holiness Data Ministry -- All Rights Are Reserved for This Digital Publication, and Duplication of This DVD by Any Means Is Forbidden
Copyright Holiness Data Ministry -- All Rights Are Reserved For This Digital Publication, And Duplication Of This DVD By Any Means Is Forbidden. Also, Copies Of Individual Files Must Be Made In Accordance With The Restrictions Of The B4UCopy.txt File On This Disc. AMERICAN METHODISM By M. L. Scudder With An Introduction By Rev. Joseph Cummings, President Of Wesleyan University Illustrated "Ye are chosen generation, a royal priesthood, a holy nation, a peculiar people." S. S. Scranton & Co., Hartford, Connecticut Zeigler, McCurdy & Co., Cincinnati, Ohio; O. F. Gibbs, Chicago, Illinois; H. H. Bancroft & Co., San Francisco, California. 1867 Entered, according to Act of Congress, in the year 1867, by S. S. Scranton & Co., In the Clerk's Office of the District Court of the District of Connecticut. * * * * * * * Digital Edition 07-26-09 By Holiness Data Ministry * * * * * * * CONTENTS Introduction Book Pictures 01 -- PRESENT STATE OF METHODISM -- Methodism Claims To Be Of God -- The Phenomena Of Its History -- Its Present Status -- Its Rapid Growth, Compared With The Primitive Church -- Statistical Proof Of Greatness -- English Methodism -- Its Numerical Strength -- A Religious Educator Of The Young -- Its Literature Among The People -- Its Missionary Work -- Beneficial Re-Action On The Domestic Church - - Its Moral Power On The Masses -- Maintains Its Evangelical Spirit -- American Methodism -- A Wonderful Religious Movement -- What The Centenary Year Has Shown, By Its Services, By Its Teachings, By Its Commemorative Offerings -- General Diffusion -
Wesleyan Worship and the Means of Grace
WESLEYAN WORSHIP AND THE MEANS OF GRACE Robert W. Gribben The first of three keynote addresses given at the 7th Australasian Centre for Wesleyan Research Conference, Brisbane 12-13 August 2016 This article explores the question, ‘What is Wesleyan worship?’ by investigating John Wesley’s use of the means of grace and of hymn singing. The role of hymns as a valuable mode of teaching doctrine is highlighted. The liturgical minimalism of nineteenth-century Methodism and the impact of revivalism are identified as contributing causes of the loss of Wesley’s worship practices among Methodists. ____________________________________________________ Introduction I had better begin by defining my terms. My title was not ‘Methodist worship’, though these lectures will be very brief if Methodism is not included! I do, however, want to keep Mr Wesley - as his disciples still call John - as my plumbline. As I was preparing for this weekend, I was also reading - I am embarrassed to say, for the first time - David Hempton’s ground-breaking study, Methodism, Empire of the Spirit.1 It is a breathtaking survey and reframing of the Methodist movement, and perhaps the first which adequately embraces both its British and its American forms. It is also most eloquently written and a joy to read. Hempton breaks the pattern of writing about Wesley and Methodism by those who are devoted to, and defensive of the man and his movement. That, I suspect, is where I still was when I began; I hope I have learned from Hempton. One thing Hempton and others have borne in upon me in recent times, though a glance at the membership of the World Methodist Council would confirm it, is that there is no one single way of being ‘Wesleyan’. -
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). -
Proceedings W Esley Historical Society
Proceedings OF THE W esley Historical Society Editor: REv. JOHN C. BOWMER, M.A., B.D., Ph.D. Volume XXXIX October 1973 CAPTAIN THOMAS WEBB RETURNS To John Street Church, New York N Sunday, 3rd June 1973, Captain Thomas Webb returned to John Street United Methodist church, New York, in the 0 form of two physical trophies closely tied in to the concluding years of his life. The first was the memorial tablet which had been mounted in Portland Chapel, Bristol, soon after his death. The other was the original pastel portrait executed by Lewis Vasiet a few years before the Captain's decease.1 During his last years Thomas \V ebb lived in Bristol. He and his wife were very active in Methodist affairs-members of the society at John Wesley's chapel in the heart of the city-" The New Room in the Horsefair ".2 They appear to have resided in or near Portland Avenue, in the south·western sector of the city. The Captain be came convinced that a strong new society should be organized in the vicinity, and that a chapel could be provided for their worship. He gave himself sedulously to the project, securing an excellent site and erecting a chapel in Portland Place, although he himself could no longer make the financial contribution that his heart could have wished.8 Captain Webb died on 2oth December 1796, and was buried in Portland Chapel-in a vault below the recess in the sanctuary where stood the communion table. Mrs. Webb died early in January 182o, and she too was buried in the selfsame vault.4 1 For data on Lewis Vaslet, see footnote 9 on page 59· ~Archives of the New Room, Bristol. -
William Booth, Catherine Mumford and the Methodist Reformers
1 WILLIAM BOOTH, CATHERINE MUMFORD AND THE METHODIST REFORMERS By David Malcolm Bennett 2 WILLIAM BOOTH, CATHERINE MUMFORD AND THE METHODIST REFORMERS I The Booths The Methodist reform movement of the 1850s led to many defections from British Wesleyan Methodism in what is sometimes called “The Agitation”.1 Amongst these defectors were William Booth (1829-1912) and Catherine Mumford (Booth – 1829-90), of Salvation Army fame. William Booth had been brought up as a nominal Anglican, but when he was 15 he began to attend the Wesley Methodist Chapel in Nottingham in the north of England. It was through the ministry of this chapel that he was converted not long after. In 1849 he became unemployed, so he moved to London and joined the Wesleyans there. Catherine Mumford was born in Derbyshire not far from where the Booths lived, though the two families were, at that time, unknown to each other. She was brought up a Wesleyan Methodist and for most of her childhood lived in Boston, Lincolnshire. The Mumfords moved to London in 1844, not far from where William Booth was later to live. William and Catherine did not attend the same chapel but were introduced by a Methodist Reformer acquaintance.2 II The Divisions in Methodism It was not long after the death of John Wesley in 1791 that British Methodism began to divide. Because of ministerial dominance, one group broke away as early as 1797 to form the Methodist New Connexion. Another split occurred when Primitive Methodism was founded in 1811. This later became a large body. -
The Separation of the Methodists from the Church of England a Historical Fact
mm J (f^atnell UninetBttg 9Itbtacg THE GIFT OF MS^^*^**-^ ""'""^"^ '""'^^^ BX8276 .T89 " ^^''^iMiiiffliiSliiiftifiiWiS"'"'''*'* f™"! 'He Ch Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029470683 iiilliliiiliiilimililii The Separation of the Methodists from the ^ ^ Church of England 1^ ^ BY ROBERT LEONARD TUCKER, M.A. ^1 ^ ^ ^ NEW YORK 1918 ^iiiiiiilillMPiliiiliiiiilililliliililBliii^ The Separation of the Methodists from the Church of England BY ROBERT LEONARD TUCKER, M.A. SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY COLUMBIA UNIVERSITY Printed for the Author by THE METHODIST BOOK CONCERN New York City igi8 A^io^^is Copyright, 1918, by R. L. TUCKER All Rights Reserved TO MY WIFE GRACE GREEN TUCKER MY MOTHER FANNIE ALLUM TUCKER MY FATHER JOHN TUCKER THREE METHODISTS WHOSE LIVES SHOW THAT NOBLEST SPIRIT OF TRUE RELIGION FAR MORE CLEARLY THAN ALL MY WORDS, THIS TASK IS DEDICATED CONTENTS PAGE Preface 7 Introduction 9 Chapter I. The Methodist View of Eighteenth Century Life 11 I. Methodist Dissatisfaction with the Customs and Religion of the Times 11 II. Methodist View of the Church and the Clergy 12 Chapter II. The Churchman's View of Eighteenth Century Life. 17 I. Enthusiasm 17 II. The Church View of Enthusiasm 23 III. Methodist Attempts to Check Extreme Enthusiasm 30 IV. Methodism and Mysticism 34 Chapter III. Methodist Doctrine 37 I. Original Sin 37 II. Justification by Faith 39 in. The New Birth 42 IV. -
Wesley Historical Society Editor: Rev
Proceedings OF THE Wesley Historical Society Editor: REv. JOHN C. BOWMER, M.A., B.D. Volume XXXIV March 1963 EDITORIAL HE commencement of another volume provides us with an opportunity to greet our readers, for our Society is essentially T a confraternity of unseen friends, with the Proceedings as the only tangible link between us all. This year of Grace, 1963, has dawned with the People called Methodists very much in the news. One could not write this Edit orial without some reference to the Report, just published, of the Conversations between the Methodists and the Church of England. As we are a society whose interests are primarily in history, it could be said that the Report is not our direct concern, and (what is prob ably more to the point) that even less is it our duty to comment upon it at this stage. At the same time, one has to acknowledge that it was our own particular history-viz. the relationship of Wesley and the early Methodists to the Church of England-that led to these Conversations taking place in the first instance. Certainly we be lieve that no true judgement can be passed upon them without some knowledge of that history, and we would like to think that some of the articles which have appeared in these pages-e.g. those on ordin ation-were more widely read in our Church. History surely has a word for the present. * * Two hundred years ago there passed from the Methodist scene that turbulent priest-one of the most colourful figures of the Revival -William Grimshaw. -
1817*1824 Continued from Page 69
(RtcfWb ^mtf$ anb 0te jjournaf 1817*1824 Continued from page 69 last chapter in Richard Smith's life begins at the time of the Yearly Meeting of 1823, when he offered himself for service in Africa, and was accepted. A short resume of the inception and aims of the Committee for African Instruction will explain what follows. The Committee arose out of a concern which Hannah Kilham6* [1774-1832], a Sheffield Friend, first brought forward towards the close of the year 1819. Her views were two-fold—the personal instruction of individuals, and the establishment of an Institute for cultivating some of the unwritten languages of Africa, with the intention of composing elementary books and translating portions of the Scriptures. The effort began by H. K. taking two African youths as pupils63; she attained considerable proficiency in the Waloof language ; and when the time came for inquiry as to the prospects of a mission station in Africa, the Committee received an unexpected offer from William Singleton,6* of Loxley near Sheffield—under whose care the two youths had been for some time receiving English education—to go to Africa to make investigations. William Singleton left London on the eighth of Twelfth Month, 1820, and reached England again on the eighteenth of Seventh Month, 1821 ; and, shortly after wards, sent the Committee a full and very interesting report6* of his voyage to the Gambia and to Sierra Leone. This report encouraged the Committee to dispatch a party, headed by Hannah Kilham, to make the first attempt at a settlement; but various circumstances delayed their start, and it was not until the autumn of 1823 that the preparations were complete and the mission left England ; of the party R. -
Jabez Bunting
8 EARLY CORRESPONDENCE OF JABEZ BUNTING In 1826 the Leeds circuit was divided, and there was great ill-feeling over the division of the Sunday school, which was not in origin a circuit or even a Methodist institution, and from the radical leaders of which serious trouble was expected. The explosion in fact came over the proposal to install an organ in the Brunswick chapel which was new, fashionable, and reputed the largest in the connexion. The law was clear that the organ might be introduced only with Conference consent after an investigation and approval by a District Meeting, and clear on almost nothing else. The Brunswick Trustees applied for the organ by a majority of 8 votes to 6 with one neutral; the Leaders' Meeting, viewing the organ as a middle-class status symbol, and thoroughly irritated by the new arrangements in the circuit and by the itinerants' refusal to entertain any representations from the local preachers, opposed it by a majority of more than twenty to one, and were upheld by the District Meeting. Bunting nevertheless persuaded a Conference committee largely composed of the same preachers who had met in the District Meeting to reverse their ver- dict. When serious opposition developed in Leeds, Conference sovereignty was demonstrated by the summoning of a Special District Meeting (attended by Bunting as President's special adviser) to settle the affairs of the circuit. This court expelled members in large numbers without trial before a Leaders' Meeting from which palatable verdicts could not have been obtained. This exercise of central authority and personal influence turned the radicals into inveterate defenders of circuit rights, led in 1828 to the formation of a secession connexion, the Leeds Protestant Methodists, and estab- lished their view of Bunting as the Methodist Pope. -
Word & Deed — 06.2 — May 2004
A Publication of The Salvation Army Word & Deed Mission Statement: The purpose of the journal is to encourage and disseminate the thinking of Salvationists and other Christian colleagues on matters broadly related to the theology and ministry of The Salvation Army. The journal provides a means to understand topics central to the mission of The Salvation Army, inte grating the Army's theology and ministry in response to Christ's command to love God and our neighbor. Salvation Army Mission Statement: The Salvation Army, an international movement, is an evangelical part of the universal Christian Church. Its message is based on the Bible. Its ministry is motivated by the love of God. Its mission is to preach the gospel of Jesus Christ and to meet human needs in His name without discrimination. Editorial Address: Manuscripts, requests for style sheets, and other correspondence should be addressed to Lt. Colonel Marlene Chase at The Salvation Army, National Headquarters, 615 Slaters Lane, Alexandria, VA 22314. Phone: (703) 684-5500. Fax: (703) 684-5539. Email: [email protected]. Editorial Policy: Contributions related to the mission of the journal will be encouraged, and at times there will be a general call for papers related to specific subjects. The Salvation Army is not responsible for every view which may be expressed in this journal. Manuscripts should be approximately 12-15 pages, including endnotes. Please submit the following: 1) three hard copies of the manuscript with the author's name (with rank and appointment if an officer) on the cover page only. This ensures objec tivity during the evaluation process. -
Wesleyan Resources for a Contemporary Theology of the Poor?
WESLEYAN RESOURCES FOR A CONTEMPORARY THEOLOGY OF THE POOR? RANDY L. M ADDOX Recent years have witnessed epochal and unforeseeable changes in the politi- cal situation of the Northern hemisphere- the reunification of Germany, the collapse of the Soviet Union, the fracturing of former Soviet satellites, and broad-scale rejection of nationalist communism. It is sometimes S'llggested that these changes totally discredit what has come to be ca lled Liberation Theology. But while they do raise serious questions about some of the specific solutions proposed by certain liberation theologians, they have hardly eliminated the problems that spawned liberation theology in the first place. Indeed , there appears to be a widening gap at present between rich and poor in several nations, between developed (or overdeveloped! ) nations and the developing nations, and between the culturally elite and the culturally marginalized. For those of us in the Wesleyan theological traditions this situation sounds strangely reminiscent of the social context within which the original Methodist revival arose. Thus, there is good reason for asking whether there are resources in our tradition for relating the Good News of God's salvific love to this critical dimension of our current situation.' Other studies have focused attention on some of the characteristic Wesleyan convictions and practices that are very rele- vant to this issue. 2 The topic that I want to direct attention to deals not with such "content" of a Wesleyan theology, but with its method. As liberation theologies found their voices among the world's poor and mar- ginalized, their early questions often focused on specific doctrinal claims of the dominant Christian theological traditions. -
Early Methodism in Aberdeen
The Story Of Early Methodism in Aberdeen by ERNEST WILKINSON, M.A. Early Methodism in Aberdeen Foreword to this edition This copy of the original 1973 booklet was typed to a computer file in 2002. I have tried to keep as far as possible to the original formatting and layout. There are a few editorial additions, but these are signified by being written in italics. The original booklet was written by Ernest Wilkinson, who was one of the stewards at the Aberdeen Methodist Church. I think he was an accountant by profession, and the booklet was written to celebrate the centenary of the Crown Terrace building in 1973. Another addition on the back page of this electronic document to the original booklet is a table listing all the ministers appointed to the Aberdeen church from its beginnings. This is a copy of the hand-written document kept in the vestry, and updated every time there is a new minister appointed. A copy of this booklet was handed to me recently from someone unconnected with the present Methodist Church; I don’t know from where she got it. Howard Marshall knew Ernest Wilkinson, though I didn’t. He was apparently a Tax Inspector. I thought it sufficiently interesting to type it out so that others could read it, and let Mr. Wilkinson’s account survive a few more years. This booklet was produced to mark the centenary of Crown Terrace Methodist Church in 1973. This reprint is done at a time when the sanctuary area is being remodelled, the pews and pipe organ removed, and the floor levelled.