The Life and Thought of John Wesley CF 204 Professor Pamela Couture Course Description and Syllabus
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Form Social Prophets to Soc Princ 1890-1990-K Rowe
UMHistory/Prof. Rowe/ Social Prophets revised November 29, 2009 FROM SOCIAL PROPHETS TO SOCIAL PRINCIPLES 1890s-1990s Two schools of social thought have been at work, sometimes at war, in UM History 1) the Pietist ―stick to your knitting‖ school which focuses on gathering souls into God’s kingdom and 2) the activist ―we have a broader agenda‖ school which is motivated to help society reform itself. This lecture seeks to document the shift from an ―old social agenda,‖ which emphasized sabbath observance, abstinence from alcohol and ―worldly amusements‖ to a ―new agenda‖ that overlaps a good deal with that of progressives on the political left. O u t l i n e 2 Part One: A CHANGE OF HEART in late Victorian America (1890s) 3 Eight Prophets cry in the wilderness of Methodist Pietism Frances Willard, William Carwardine, Mary McDowell, S. Parkes Cadman, Edgar J. Helms, William Bell, Ida Tarbell and Frank Mason North 10 Two Social Prophets from other Christian traditions make the same pitch at the same time— that one can be a dedicated Christian and a social reformer at the same time: Pope Leo XIII and Walter Rauschenbusch. 11 Part Two: From SOCIAL GOSPEL to SOCIAL CHURCH 1900-1916 12 Formation of the Methodist Federation for Social Service, 1907 16 MFSS presents first Social Creed to MEC General Conference, 1908 18 Toward a ―Socialized‖ Church? 1908-1916 21 The Social Gospel: Many Limitations / Impressive Legacy Part Three: SOCIAL GOSPEL RADICALISM & RETREAT TO PIETISM 1916-1960 22 Back to Abstinence and forward to Prohibition 1910s 24 Methodism -
1908 Social Creed Methodist Church and Companion Litany
1908 Social Creed The Methodist Episcopal Church stands – For equal rights and complete justice for all (people) in all stations of life. For the principle of conciliation and arbitration in industrial dissensions. For the protection of the worker from dangerous machinery, occupational diseases, injuries and mortality. For the abolition of child labor. For such regulation of the conditions of labor for women as shall safe guard the physical and moral health of the community. For the suppression of the “sweating system.” For the gradual and reasonable reduction of hours of labor to the lowest practical point, with work for all; and for that degree of leisure for all which is the condition of the highest human life. For a release from employment one day in seven. For a living wage in every industry. For the highest wage that each industry can afford, and for the most equitable division of the products of industry that can ultimately be devised. For the recognition of the Golden Rule and the mind of Christ as the supreme law of society and the sure remedy for all social ills. CCeelleebbrraattiioonn 1972 Social Creed of We believe in God, Creator of the world; and in Jesus Christ, the Redeemer of creation. We believe in the Holy Spirit, through whom we acknowledge God's gifts, and we repent of our sin in misusing these gifts to idolatrous ends. 110000 YYeeaarrss We affirm the natural world as God's handiwork and dedicate ourselves to its preservation, enhancement, and faithful use by humankind. of the We joyfully receive for ourselves and others the blessings of community, sexuality, marriage, and the family. -
W H at Every T E Acher Needs to Know a B O U T
WETNK UM Church-03r 2/27/06 11:13 AM Page 1 W H AT EVERY T E ACHER NEEDS TO KNOW A B O U T Developed by the Christian Education Staff of The General Board of Discipleship of The United Methodist Church WETNK UM Church-03r 2/27/06 11:13 AM Page 2 This booklet was developed by the Christian Educa- tion Staff of The General Board of Discipleship of The United Methodist Church. It is one in a series of booklets designed to provide essential knowledge for teachers. Members of the staff who helped write and develop this series are Te rry Cart y, Bill Cre n s h a w, Donna Gaither, Contents Rick Gentzler, Mary Alice Gran, Susan Hay, Betsey H e a v n e r, Diana Hynson, Carol Krau, MaryJane Pierc e N o rton, Deb Smith, Julia Wallace, and Linda Whited. Reprinted 2002, 2003 Introduction . 5 Cover and booklet design by Joey McNair History . 7 Edited by Debra D. Smith and Heidi L. Hewitt Mission . 21 ISBN 0-88177-363-8 Quotations from the Book of Discipline are from The Book of Discipline of The Connectional Structure . 27 United Methodist Church—2000. Copyright © 2000 by The United Methodist Some Interesting Details . 35 Publishing House. Used by permission. The Cross and Flame . 35 Scripture quotations, unless otherwise indicated, are from the New Revised The Circuit Rider . 36 Standard Version of the Bible, copyright © 1989 by the Division of Christian Cokesbury . 36 Education of the National Council of the Churches of Christ in the USA. -
Connecting to the Creed
A guide for understanding and applying CONNECTING the centennial Social Creed, adopted by ecumenical representatives of 35 Protestant and Orthodox church TO THE CREED: communions for 2008. the 2 for 1st reed C l C en ocia tu S ry A hope ... in love In faith ... in “That all may have life and have it abundantly” John 10:10 Biblical, Theological and Historical Background Current Challenges and Choices For each affirmation and action area of the new Social Creed 1 1 National Council of Churches of Christ Member Communions and Denominations African Methodist Episcopal Church The African Methodist Episcopal Zion Church Alliance of Baptists American Baptist Churches in the USA The member bodies of the National Council of Churches Diocese of the Armenian Church of America encompass a wide spectrum Christian Church (Disciples of Christ) of American Christianity — Christian Methodist Episcopal Church representing traditions as Church of the Brethren varied as Protestant, Orthodox, The Coptic Orthodox Church in North America Evangelical, Anglican, and The Episcopal Church African-American, historic peace churches and ethnic- Evangelical Lutheran Church in America language immigrant churches. Friends United Meeting Greek Orthodox Archdiocese of America They include more than Hungarian Reformed Church in America 100,000 local congregations International Council of Community Churches and 45 million persons in the Korean Presbyterian Church in America United States. Malankara Orthodox Syrian Church “A Social Creed for the 21st Mar Thoma Church Century” was adopted by the Moravian Church in America Northern Province NCCCUSA General Assembly and Southern Province in November 2007. * National Baptist Convention of America National Baptist Convention, U.S.A., Inc. -
Aspects of Arminian Soteriology in Methodist-Lutheran Ecumenical Dialogues in 20Th and 21St Century
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto ASPECTS OF ARMINIAN SOTERIOLOGY IN METHODIST-LUTHERAN ECUMENICAL DIALOGUES IN 20TH AND 21ST CENTURY Mikko Satama Master’s Thesis University of Helsinki Faculty of Theology Department of Systematic Theology Ecumenical Studies 18th January 2009 HELSINGIN YLIOPISTO − HELSINGFORS UNIVERSITET Tiedekunta/Osasto − Fakultet/Sektion Laitos − Institution Teologinen tiedekunta Systemaattisen teologian laitos Tekijä − Författare Mikko Satama Työn nimi − Arbetets title Aspects of Arminian Soteriology in Methodist-Lutheran Ecumenical Dialogues in 20th and 21st Century Oppiaine − Läroämne Ekumeniikka Työn laji − Arbetets art Aika − Datum Sivumäärä − Sidoantal Pro Gradu -tutkielma 18.1.2009 94 Tiivistelmä − Referat The aim of this thesis is to analyse the key ecumenical dialogues between Methodists and Lutherans from the perspective of Arminian soteriology and Methodist theology in general. The primary research question is defined as: “To what extent do the dialogues under analysis relate to Arminian soteriology?” By seeking an answer to this question, new knowledge is sought on the current soteriological position of the Methodist-Lutheran dialogues, the contemporary Methodist theology and the commonalities between the Lutheran and Arminian understanding of soteriology. This way the soteriological picture of the Methodist-Lutheran discussions is clarified. The dialogues under analysis were selected on the basis of versatility. Firstly, the sole world organisation level dialogue was chosen: The Church – Community of Grace. Additionally, the document World Methodist Council and the Joint Declaration on the Doctrine of Justification is analysed as a supporting document. Secondly, a document concerning the discussions between two main-line churches in the United States of America was selected: Confessing Our Faith Together. -
To Stir Them up to Believe, Love, Obey”— Soteriological Dimensions of the Class Meeting in Early Methodism
Methodist History, 48:3 (April 2010) “TO STIR THEM UP to BELIEVE, LOVE, OBEy”— SOTERIOLOGICAL DIMENSIONS OF THE CLASS MEETING IN EARLY METHODISM1 ANDREW C. THOMPSON As leader of the Methodist movement over half a century, John Wesley viewed the practice of Christians meeting together in small groups as a vital part of their growth in holiness of heart and life. Wesley’s initial field preach- ing near Bristol in April of 1739 coincided with his assuming leadership of two religious societies in and around the city, which met together regularly for prayer and holy conversation. After further helping to organize two local bands, Wesley reflects in hisJournal , “How dare any man deny this to be (as to the substance of it) a means of grace, ordained by God?”2 He came to see the intimate interaction fostered by such groups as crucial to the very pos- sibility of sanctification, and his leadership of the Methodist movement in subsequent years was characterized by Societies sub-divided into groupings such as classes, bands, select societies, penitential bands, and trial bands. This essay examines the sub-grouping that became mandatory for all Methodists—the class meeting—and argues that it functioned as a pruden- tial means of grace in early Methodism, best characterized as a Christian practice that facilitated the sanctification of its members through the nurtur- ing process of social holiness. My account of the class meeting builds off of the prevailing interpretation of it, found in the admirable work of David Lowes Watson, while differing from that interpretation in some important respects. -
The United Methodist Church Handbook
Dear friends in Christ, Grace to you and abundant peace from God, our Creator, and the Lord Jesus Christ. The people of The United Methodist Church are part of a worldwide community with a rich Wesleyan heritage, a shared covenant and a common mission of making disciples of Jesus Christ for the transformation of the world. Indeed, the body does not consist of one member but of many (1 Corinthians 12:20). Our connection binds us together in faith and service beyond our individual congregations. We reach out locally and globally through more than 43,000 United Methodist congregations all over the world to help others and to share the good news of Christ’s saving grace. God in Christ loves us, and all of humanity, beyond measure. God’s grace is available to all. We have a shared calling to make that truth an everyday reality for all those who have yet to be invited to experience the healing balm and abundant life of God’s banquet table. We celebrate all that God is doing through The United Methodist Church. This handbook is filled with information about who we are, how we are structured and how we are living out our mission. I hope that as you read this book, it will be a helpful resource and you will see the strength that worldwide connectivity brings to the work of the church. Our prayer is that The United Methodist Church be a community where you find peace, meaning and a future with hope. In Christ’s extravagant grace, Bishop Bruce R. -
The Social Creed and Methodism Through Eighty Years 215
At/ethodist History, 26:4 (July 1988) i ' , . i THE SOCIAL CREED AND METHODISM I ~ ; THROUGH EIGHTY YEARS ! . DONALD K. GORRELL In May 1988 the United Methodist Church celebrates the eightieth anniversary of the Social Creed. But most persons know little about the role and function of this distinctive document, or its varied forms. Nor do they appreciate the unique relationship of this literary genre to Methodism. My purpose here is to describe the origin and evolution of the Social Creed, with special attention to its ties to Methodism through eight decades. American religious historians generally have accepted HarryF. Ward's evaluation that the adoption of the Social Creed in 1908 constituted "a significant fact in the history of religion" because it marked "the deliberate and conscious entrance of the Church upon the field of social action." 1 But few of them have bothered to explain the development of the social pronouncement beyond the acknowledgement that "it stands as one of the great symbols of the Social Gospel." 2 Typically, the interpretation of most historians emphasizes four essen tial ingredients: the Social Creed first was adopted by the Methodist Episcopal Church in May 1908; then it was approved in modified form by the Federal Council of Churches in December 1908; four years later it was supplemented, revised, and reaffirmed by the Federal Council; and it remained unchanged for twenty years until the ecumenical organiza tion again revised and enlarged it as the Social Ideals of the Churches in 1932. And then it virtually disappears from history. In most narratives the context of the Social Gospel and of ecumenical Protestantism is the primary emphasis. -
WESLEYAN WISDOM for MISSION-SHAPED DISCIPLESHIP by Phil Meadows Journal of Missional Practice
WESLEYAN WISDOM FOR MISSION-SHAPED DISCIPLESHIP By Phil Meadows Journal of Missional Practice WESLEYAN WISDOM FOR MISSION-SHAPED DISCIPLESHIP In recent years, some scholars have shifted their focus from missional ecclesiology to mission spirituality, by making authentic discipleship the starting point of missional thinking. From this perspective, it is not churches but people that participate in the mission of God. The world is not evangelised by structures, but by mission-shaped disciples who love God and neighbour. Discipleship is the essential bridge between missiology and ecclesiology. The modest aim of this article is to survey some resources of Wesleyan theology and spirituality for points of contact with this evolving conversation about discipleship, and offer some brief reflections on missional practice for the contemporary church. It will be argued that mission spirituality means abiding deeply with God and living missionally in the world. Mission-shaped disciples are those who intentionally pursue this mission spirituality as a way of life; by seeking growth in God’s love through spiritual discipline and small group accountability, and sharing that love with others in the ordinary flow of everyday life. Missional churches are defined as communities of mission-shaped disciples; and missional leadership is that which invests in the formation of discipleship, for the sake of church vitality and missional outreach. https://journalofmissionalpractice.com/wesleyan-wisdom-for-mission-shaped-discip... Page 1 of 12 WESLEYAN WISDOM FOR MISSION-SHAPED DISCIPLESHIP By Phil Meadows Journal of Missional Practice There have been a number of unfolding and overlapping shifts in Western missiological thinking over recent years. First, the dominant understanding of mission as sending people overseas to pre-Christian cultures has been overshadowed by the need for missionary activity in our emerging post-Christian context. -
Red Bank United Methodist Church Glad Tidings
Red Bank UMC Non-Profit Org. Red Bank United Methodist Church 2909 Old Barnwell Road U.S. Postage Lexington, SC 29073-7730 P-A-I-D Phone: (803) 359-4031 Permit No. 59 Glad Tidings - April 2019 Email: [email protected] Lexington, S.C. Website: www.rbumc.com Return Service Requested SCHEDULED EVENTS SANCTIFICATION Lent is a time in which we focus on becoming more like Christ (Though we should be 02 Faith Friends 10am doing this all year.). Becoming like Christ is called sanctification or a s Methodists say Friendship Circle 6:30pm Christian Perfection in which we live God and neighbor as we should. 03 Fellowship Meal 5:30pm How a Christian becomes more like Jesus? 04 RB Stitchers 3:30pm The following is taken from John Wesley’s sermon “The Scripture Way of Salvation”, 06 Easter Egg Hunt 11am-1pm John Wesley on Christian Practice, the Standard Sermons in Modern English 07 Confirmation Class #5 by Kenneth Kinghorn, Abingdon Press, Nashville TN, 2003, Page 199 of Volume III. 08 Margaret Jett Circle 6pm “You may ask, “But what are the good works that you claim are necessary for Emmaus 7pm sanctification? I answer, first, that our works of piety should include: 12-13 Miles/Travis Wedding Public Prayer 14 Palm Sunday Family Prayer Confirmation Class #6 Private Prayer Receiving the Lord’s Supper 15 - 22 Holy Week Searching the scripture by hearing Spring Break Searching the scripture by reading 15 Church Council 6:30pm Searching the scripture by meditating Fasting or abstinence as our health permits 16 Faith Friends 10am Second, our -
John Wesley's Eucharist and the Online Eucharist
John Wesley’s Eucharist and the Online Eucharist By KIOH SHIM A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham March 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Since the late 20th century information technology has changed the lives of individuals and relationships at local, nation and even global levels. In particular the internet is used by many religious groups for theological and spiritual purposes. Some parts of Christianity have confronted the issue of how to deal with the use of internet. As a result, an internet church has emerged, offering Eucharistic services online across the globe. Even though the numbers of internet churches/Eucharistic groups have sharply increased in the last two decades, the attitude of the established churches does not appear to have taken account of this change yet. To achieve this it is necessary for such initiatives to be guided by certain theological norms or church regulations. This may relate to the definition of church, Eucharistic theology, or how to deal with emerging cultures. -
Church and Society Advocating for Peace and Justice
9781426736759QK001.qxp:9943 Pg01-32 8/29/12 8:40 AM Page 1 GUIDELINES Church and Society Advocating for Peace and Justice The Reverend Clayton Childers The Reverend Neal Christie with Robert Mason for the General Board of Church and Society 9781426736759QK001.qxp:9943 Pg01-32 8/29/12 8:40 AM Page 2 CHURCH AND SOCIETY Copyright © 2012 by Cokesbury All rights reserved. United Methodist churches and other official United Methodist bodies may reproduce up to 500 words from this publication, provided the following notice appears with the excerpted material: From Church and Society 2013–2016. Copyright © 2012 by Cokesbury. Used by permission. Requests for quotations exceeding 500 words should be addressed to Permissions Office, Abingdon Press, P.O. Box 801, 201 Eighth Avenue South, Nashville, TN 37202-0801 or [email protected]. This book is printed on acid-free paper. ISBN 978-1-426-73675-9 All Scripture quotations unless noted otherwise are from the New Revised Standard Version of the Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Some paragraph numbers for and language in the Book of Discipline may have changed in the 2012 revision, which was published after these Guidelines were printed. We regret any inconvenience. MANUFACTURED IN THE UNITED STATES OF AMERICA 9781426736759QK001.qxp:9943 Pg01-32 8/29/12 8:40 AM Page 3 Contents Called to a Ministry of Faithfulness and Vitality . 4 Your Congregation: Transforming the World . 6 Love Is the Centerpiece The World-transforming Mission of the Church Painting a Vision of a Promised Future Building Relationships Prophetic Ministry: Our Scriptural Call .