DOCSLIB.ORG

The Early Story of the Wesleyan Methodist Church in Victoria

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Early Story of the Wesleyan Methodist Church in Victoria , vimmmmpm iiwumntii nmtm 9] * i f I I i *1A THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES Digitized by the Internet Archive in 2008 with funding from IVIicrosoft Corporation http://www.archive.org/details/earlystoryofweslOOblam : -s THE EARLY STORY WESLEYAN METHODIST CHURCH VICTORIA, REV. W. L. BLAMIEES, (Pbesidbnt ok the Victoria and Tasiiania Conference, 1886), AND THE REV. JOHN B. SMITH, Of TDK SAME Conference. A JUBILEE VOLUME Melbourne WESLEYAN BOOK DEPOT, LONSDALE STREET EAST, A. J. SMITH, SWANSTON STREET; W. THACKER, GEELONG: WATTS, SANDHURST. SOLD BY ALL BOOKSELLERS. ilDCCCLXXXVI. ALL RIGHTS KESERVED. GRIFFITH AND SPAVEX. CAXTOX PRINTING OFFICE. FlTZROy, MELBOURNE. PEEFACE. This volume is a contribution to the history of the Wes leyan Methodist Church in Victoria. The authors, years ago, saw the importance of preserving documents and records, which would give authentic data concerning the early times of this Church. In the year 1881, the Victoria and Tasmania Conference directed them to collect such materials, and this request was repeated by the General Conference of the Australasian Wesleyan Methodist Church. That trust has been considered a positive and sacred duty by them, and they have fulfilled it with some success, having been largely aided by numerous friends and Circuit authorities, who possessed such records. They sought also to obtain oi'al or written statements from such of the early pioneers who survive to the present time, and they are greatly indebted for such information kindly given by the Revs. W. Butters, J. Harcourt, J. C. Symons, M. Dyson, and Messrs. Witton, Beaver, Stone, the Tuckfield family, Mrs. Caldwell (formerly Mrs. Hurst), and many others. Their obligation is greatest of all to the representatives of the late Rev. Joseph Orton, for the loan of his manu- script journals, which are full of important materials relating to the founding of Methodism in South Australia and Victoria. 15i;2x:b6 The collection of records, etc., was an official duty, but the writing and publishing of this book is a private under- taking, so that the Wesleyan Conference is not to be considered as having given its imprimatur to it ; at the same time it is believed, that the members of the Conference and of the whole Church look with favour upon the issue of such a book ; and it is hoped that the public generally wall concur in tliis view. The Christian enterprise of the "Wesleyan Church in this land deserves a permanent and appropriate record, whether this volume be an adequate representation of it or not. The sons and daughters of Methodism would not willingly allow the work of God in the rise and progress of their Church to pass from their memory, or go into oblivion. This book is an attempt to embalm and preserve some of the vital facts and salient features of its story. The Jubilee year seemed an opportune time for its issue. Then especially the grateful Methodist heart eagerly devoured accounts from the lips, or records from the press, which told of the mighty works that God had done for their fathers, and " in the old time before them," as tending to make their joy the more intelligent and deep. So this book is designed to make the strains of grateful joy the more abiding, as it may aid not only the present, but another generation to show forth the " high praises of God." The volume is, therefore, a Jubilee Memorial, and an offering to the Methodist public. Like the Banyan tree, whose branches spread out, then incline towards, and eventually reach, the earth, where they strike root until vigorous offshoots become both a progeny and support to the parent stock, so there are innate forces in Methodism which cause it to spread out in all directions, till a cluster of Churches is formed, in time becoming self- supporting, but yet maintaining a vital and glad connection with the parent Church. The truth of this has been verified and illustrated in this land. The plain narrative of this growth is given in this volume. The authors are not historians, but more like annalists They have not exhaustively studied the facts, interrogated the spirit, and deduced the important lessons, which Methodism in this land presents to the historian. They have compiled and put into a succinct form the facts and annals of the early Methodist story. Their plan has been, of set purpose, to be full when writing about the first and pioneer work of the Church, but to be brief and summary when relating its more recent achievements. They could not enlarge upon the recent, as they felt at liberty to do upon the earlier story. The work was too delicate, and the perspective too near for them to attempt it. They preferred sketching the more distant landscape, and have dealt with the nearer foreground in a few outlines. This may be disappointing to some, but worthy deeds and lives in recent years will be dealt with in due time, when we are considerably older, but by other hands than the writers of this volume. This work seeks to fulfil in respect to Victorian Methodism, the inspired injunction, " Walk about Zion, ye and go round about her ; tell the towers thereof. Mark tell well her bulwarks, consider her palaces ; that ye may it to the generation following. For this God is our God for ever and ever." W. L. B. J, B. S. CONTENTS. I. P£¥ Ixteoduct6ey Chap . w fotjndatiox 11. First Advances III. 32 Traxsitiox IV. 45 Gold AND Change V. 61 Extension VI. 70 Precursors OF Revival VLI. 81 Revivals... VIII. 89 Church Institutions, Movements, Memorials (1S63-85.) IX. 106 Suburban Methodism X. 115 137 Geelong and Ballarat District ... XI. Castlemaine and Sandhurst Dist. XII. 160 Maldon, Maryborough, and Adja- cent Cikcuits XIII. 186 205 Sandhurst Circuit ... XIV. Kyneton and Daylesford Circuits XV. 228 The Dunolly and Tabnagulla, and Inglewood Circuits XVI. 233 Northern Areas.—The St. Arnaud Charlton, Echuca, and other Circuits „ XVII. 241 247 GiPPSLAND Dl.STRICT ... „ XVIII. Western District „ XIX. 251 Ovens and Murray District „ XX. 273 Nobth-Western Circuits „ XXI. „ 285 Missions AND Miscellaneous „ XXII. 291 Conclusion „XXIII. 303 Appendix, Table A 314 315 B ... Index 316 End. Errata ... : YICTORIAN METHODISM Jtfi Origin and iii.storn. INTRODUCTORY. CHAPTEK I. THE chronicle of \yesleyan ]\Iethoclisin dates back to the year 1739. The rise and organization of the United Societies which developed into the Wesleyan Church beiran with the crisis in the religious history of the Revs. John and Charles Wesley, when they clearly apprehended the Scriptural doctrine of justification by faith alone in Christ Jesus our Lord, and entered into the expei'ience of a conscious salvation ; and when with fervent zeal they preached such doctrine and life unto others. The gei-m of the whole body of Christian life and activity found in the widespread Methodism of the several continents may be found there. God gave it life, and that life has formed its own body of a compact, well constructed, vigorous organism, or Church, which is known in the world as Wesleyan Methodism. And yet also, the form it now possesses, the functions it now fultils, and the V>]essing which it now works, are owing to the constant Providence of God, and the ever present grace of the Holy Ghost. Far be it from us unduly to vaunt the agency of man, but we give the praise of the good that is done on earth wholly to the Lord our God. A 10 VICTORIAN METHODISM : The great Head of the Church, however, has deigned to bless the Scriptural teaching, and the enthusiastic zeal in the cause of Christ, of the Wesleys, their helpers, and their successors ; and it is the story of that blessing as it has unfolded and exhibited itself in one province of the Southern World that we purpose to write. The principal events in the Methodist Calendar are the Conversion of John and Charles "Wesley, their open air preaching, and the formation of the first societies ; the organization and enrohuent, by the Deed of Declaration, of the Methodist pastorate as having oversight of the Methodist Societies ; the calling into activity of so many agencies and institutions wiiich are somewhat, yet not altogether, peculiar to Methodism, such as the Local Preacher, the Leader, the Class Meeting, the Lovefeast, Jcc; the death of John Wesley and the transition of the societies into a distinct Church having all the marks, privileges, and ordinances thereof; and the epoch of the formation of the Missionary Society in 1^1 3. The era of its missions does not date from that year, for Methodism was essentially Mission- ary from the tirst. Its lirst puVilic collection in the Conference at Leeds, in 1769, and its tirst agents sent l>eyond the British Islands, Messrs. IJoardman and Pilmour, mark, however, the beginning of its Foreign Missions. Those missions were for a long time under the charge of Dr. Coke, who brought to the fostering care of them a sublime self- denial, and a tireless activity of oversight truly Aj>ostolic, But, just subsequent to his decease and the iiiiiuediate formation of the Wesleyan Methodist Missionary Society, came the event, which is marked in the Methodist Calendar in this hemisphere, as the founding of Rome in hers, the birth of Australian Methodism, the founding of that Church in these fair lands. The Rev. Samuel Leigh, our devoted pioneer, was the tirst authorized Methodist agent sent to these shores by that Missionary Society, and he landed in Sydney in 1S1.'>. From his laboui-s and those of his immediate fellow-helpers sprang the early Methodism ITS ORICxIN AND HISTORY.
Load more

Recommended publications
  • Frontier Religion in Western Pennsylvania1 Roy H
    FRONTIER RELIGION IN WESTERN PENNSYLVANIA1 ROY H. JOHNSON is wellknown that Christian missionaries have been trail blazers for ITthe path of empire on many a remote frontier. So, too, long before permanent settlements were made, emissaries of the gospel came to seek their constituents among the military outposts and scattered cabins of the trans-Allegheny region. The first leaders were subsidized and directed by eastern missionary societies, synods, associations, and conferences, but within a few decades western Pennsylvania achieved a self-sufficing stage, her log colleges and seminaries training a local ministry. Roman Catholic priests and Moravian missionaries were in the van of religious workers. In 1754 the chapel of Fort Duquesne was dedi- cated under the title of "The Assumption of the Blessed Virgin of the Beautiful River." Four years later Christian Frederick Post, a Moravian missionary, came within sight of Fort Machault, and, in 1767, his col- league David Zeisberger began a mission station "on the left bank of the Allegheny, not far from the mouth of the Tionesta."* After the conspiracy of Pontiac had been checked Presbyterian ministers came in greater numbers than other denominational workers. Before the settlers could organize to appeal for aid the Synod of New York and Philadel- phia sent traveling preachers west. During the late summer of 1766 Charles Beatty and George Duffield,Presbyterian ministers, visited Fort Bedford, Stony Creek, Laurel Hill,and Fort Pitt and passed on through 1This paper, with the title "The Religious Factor in Pioneer Life," was read at Grove City on July 15, 1932, during the historical tour under the auspices of the Historical Society of Western Pennsylvania and the summer session of the University of Pittsburgh.
    [Show full text]
  • Proceedings Wesley Historical Society
    Proceedings OF THE Wesley Historical Society Editor: REV. JOHN C. BOWMER, M.A., B.O. Volume XXXV March 1966 EDITORIAL HIS year" our brethren in North America" celebrate the bi­ centenary of the founding of their Church; and our Society, with T so many members on that side of the Atlantic, would wish to be among the first to offer congratulations. From that night in 1766 when Philip Embury, stung into action by his cousin Barbara Heck, preached to five people in his house, or from that day when that re­ doubtable fighter for his Lord and his king, Captain Thomas Webb, struck fear into the hearts of a few Methodists when he appeared at one of their meetings in military uniform complete with sword, it is a far cry to the American Methodist Church of 1966. We cannot but admire the energy and enterprise which first rolled back the fron­ tiers and which still characterizes that progressive Church today. The birth of Methodism in North America was not painless, especi­ ally to Wesley, but in spite of that his name has never been any­ where esteemed more highly than across the Atlantic. Like a wilful child, who nevertheless knew its own mind, the Americans went their own way, but they planned better than they, or even Wesley, realized. A President of the British Conference, Dr. lames Dixon, writing in 1843 about Wesley's ideas of ecclesiastical polity, felt that if we mistake not, it is to the American Methodist Church that we are to look for the real mind and sentiments of this great man.! V/hat is fitting for one side of the Atlantic is not ipso facto fitting for the other.
    [Show full text]
  • Calvinism Vs Wesleyan Arminianism
    The Comparison of Calvinism and Wesleyan Arminianism by Carl L. Possehl Membership Class Resource B.S., Upper Iowa University, 1968 M.C.M., Olivet Nazarene University, 1991 Pastor, Plantation Wesleyan Church 10/95 Edition When we start to investigate the difference between Calvinism and Wesleyan Arminianism, the question must be asked: "For Whom Did Christ Die?" Many Christians answer the question with these Scriptures: (Failing, 1978, pp.1-3) JOH 3:16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV) We believe that "whoever" means "any person, and ...that any person can believe, by the assisting Spirit of God." (Failing, 1978, pp.1-3) 1Timothy 2:3-4 This is good, and pleases God our Savior, (4) who wants all men to be saved and to come to a knowledge of the truth. (NIV) 2PE 3:9 The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. (NIV) REV 22:17 The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. (NIV) (Matthew 28:19-20 NIV) Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (20) and teaching them to obey everything I have commanded you.
    [Show full text]
  • Towards an Understanding of Lived Methodism
    Telling Our Stories: Towards an Understanding of Lived Methodism Item Type Thesis or dissertation Authors Edwards, Graham M. Citation Edwards, G. M. (2018). Telling Our Stories: Towards an Understanding of Lived Methodism. (Doctoral dissertation). University of Chester, United Kingdom. Publisher University of Chester Rights Attribution-NonCommercial-NoDerivatives 4.0 International Download date 28/09/2021 05:58:45 Item License http://creativecommons.org/licenses/by-nc-nd/4.0/ Link to Item http://hdl.handle.net/10034/621795 Telling Our Stories: Towards an Understanding of Lived Methodism Thesis submitted in accordance with the requirements of the University of Chester for the degree of Doctor of Professional Studies in Practical Theology By Graham Michael Edwards May 2018 1 ACKNOWLEDGEMENTS The work is my own, but I am indebted to the encouragement, wisdom and support of others, especially: The Methodist Church of Great Britain who contributed funding towards my research. The members of my group interviews for generously giving their time and energy to engage in conversation about the life of their churches. My supervisors, Professor Elaine Graham and Dr Dawn Llewellyn, for their endless patience, advice and support. The community of the Dprof programme, who challenged, critiqued, and questioned me along the way. Most of all, my family and friends, Sue, Helen, Simon, and Richard who listened to me over the years, read my work, and encouraged me to complete it. Thank you. 2 CONTENTS Abstract 5 Summary of Portfolio 6 Chapter One. Introduction: Methodism, a New Narrative? 7 1.1 Experiencing Methodism 7 1.2 Narrative and Identity 10 1.3 A Local Focus 16 1.4 Overview of Thesis 17 Chapter Two.
    [Show full text]
  • Why Discipleship from a Wesleyan Perspective?
    ONE Why Discipleship from a Wesleyan Perspective? A Introduction Imagine you are interviewing for a youth ministry position in a local congre- gation anchored in the Wesleyan tradition. During the interview process one of the leadership asks you to describe your theology of Christian discipleship. What would you say? Another member of the leadership asks you to provide biblical founda- tions to Christian discipleship. What scripture passages would you use to describe Christian discipleship? Imagine you are teaching a series on Christian discipleship. How would you compare a Wesleyan view of discipleship with those of other faith traditions? How would you describe Christian discipleship from a Wesleyan perspective? To be a disciple is to be a follower of Jesus Christ. A disciple is a learner, a servant (doulos). Christians are called to lives of discipleship that emulate the life of Christ. Discipleship, regardless of the faith tradition, includes giving up your life in order to save it (Mark 8:34-38). The great commission given by Jesus to his followers was “to go and make disciples of all nations” (Matthew 28:19-20). This call is given to us as well. We are called to be Christ’s ambas- sadors (see 2 Corinthians 5:20), to proclaim the good news to all nations. A Christian Discipleship and the Wesleyan Challenge All Christians hold to this biblical view of Christian discipleship; each faith tradition, however, gives specific expressions to what it means to be a fol- lower of Jesus Christ. Some faith traditions place a strong emphasis on a con- templative life; some emphasize social justice and mercy, while others focus on moral behavior.
    [Show full text]
  • Clive D. Field, Bibliography of Methodist Historical Literature 1995. Supplement to the Proceedings of the Wesley
    Supplement to the Proceedings of the Wesley Historical Society, May 1996 BIBLIOGRAPHY OF METHODIST HISTORICAL LITERATURE 1995 CLIVE D. FIELD, M.A., D.Phil. Information Services, The University of Birmingham, Edgbaston, Birmingham, B15 2TT 188 PROCEEDINGS OF THE WESLEY HISTORICAL SOCIETY BIBLIOGRAPHY OF METHODIST HISTORICAL LITERATURE, 1995 BIBLIOGRAPHY AND HISTORIOGRAPHY 1. FIELD, Clive Douglas: "Bibliography of Methodist historical literature, 1994", Proceedings of the Wesley Historical Society, Vo!. 50, 1995-96, pp. 65-82. 2. LAZELL, David: A Gipsy Smith souvenir: a new edition of a guide to materials on or by the worldlamous preacher and singer [1860-1947], East Leake: East Leake Publishing Corner, 1995, [2] + 30 + [4]pp. 3. MANCHESTER. - John Rylands University Library of Manchester: Methodist Archives and Research Centre: Handlist of Methodist tracts and pamphlets: chronological sequence, 1801-1914; reform collections, 1803- 56; Hobill collection [arranged alphabetically by author/main entry heading], Manchester: the Library, 1993, [478]pp. 4. MANCHESTER. - John Rylands University Library of Manchester: Methodist Archives and Research Centre: Wesley Historical Society: index to the proceedings of the local branches, 1959-1994, [compiled by] Charles Jeffrey Spittal & George Nichols, Manchester: the Library, 1995, [2] + iv + 54pp. 5. MILBURN, Geoffrey Eden: "Methodist classics reconsidered, 3: H.B. Kendall's Origin and history of the Primitive Methodist Church" [London: Edwin Dalton, 1906], Proceedings of the Wesley Historical Society, Vo!. 50, 1995-96, pp. 108-12. 6. RACK, Henry Derman: "Methodist classics reconsidered, 1: [John Smith] Simon's life of [John] Wesley" [London: Epworth Press, 1921-34], Proceedings of the Wesley Historical Society, Vo!. 50,1995-96, pp.
    [Show full text]
  • 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.
    [Show full text]
  • The District Encompasses Central Victoria and the Lower Part of Central New South Wales
    The District encompasses central Victoria and the lower part of central New South Wales. It extends north to Deniliquin, across to Holbrook, Corryong and south to Melbourne's northern suburbs from Heidelberg to Eltham in the east and Sunbury in the west. Rotary District 9790, Australia consists of 61 Clubs and approximately 1800 members. The Rotary Club of Albury is the oldest in the District, being admitted to Rotary International on 2nd November, 1927. In 1927 the District system was first introduced and Albury was in District 65, the territory being the whole of Australia. Other Clubs of our present District followed; Corowa (July) 1939 and Benalla (November) 1939, Wangaratta 1940, Euroa and Yarrawonga-Mulwala 1946, and Shepparton 1948. In 1949 District 65 became District 28, being Tasmania, part of Victoria east of longitude 144 Degrees and part of New South Wales. Deniliquin came in 1950, Wodonga 1953, Myrtleford, Cobram and Seymour 1954 and Heidelberg and Coburg 1956. In 1957 Districts were renumbered and District 28 became District 280, then came Numurkah 1957, Bright and Finley 1959, Kyabram and Preston 1960, Tatura and Broadmeadows 1962, Albury North and Nathalia 1963, Tallangatta and Mooroopna 1964, followed by Alexandra and Thomastown in 1966, Mansfield and Corryong 1967, Greenborough 1968, Reservoir 1969, Albury West 1970 and Appin Park 1972 (now Appin Park Wangaratta). On July 1, 1972 District 280 was divided into two, and the above Clubs became the new District 279. Since then the following Clubs have been admitted to Rotary International: Kilmore/Broadford (1972) (now Southern Mitchell); Sunbury, Eltham, Beechworth and Heidelberg North (1973) (now Rosanna); Shepparton South and Belvoir-Wodonga (1974); Fawkner (1975); Pascoe Vale (1976); Strathmore-Gladstone Park (1977) (now Strathmore), Albury Hume and Healesville (1977); Shepparton Central (1983); Wodonga West (1984); Tocumwal, Lavington, Craigieburn, Holbrook and Mount Beauty (1985); Jerilderie, Yea and Bellbridge Lake Hume (1986); Rutherglen, Bundoora and Nagambie (1987).
    [Show full text]
  • World Methodist Historical Society Historical Bulletin
    WORLD METHODIST HISTORICAL SOCIETY AN AFFILIATE OF THE WORLD METHODIST COUNCIL HISTORICAL BULLETIN VOLUME 47, NUMBERS 1&2 2020 EDITION from our PRESIDENT from our GENERAL SECRETARY The Rev. Dr. Richard Waugh The Rev. Alfred T. Day III Greetings to all supporters of the World Methodist Historical A FAREWELL Society—to you who cherish the legacy of the Wesleys and who foster the importance of our Methodist/Wesleyan historical This will be the last WMHS column I will write as I retire as General Secretary, a position I have held since 2014. and theological heritage—we thank you and celebrate your contribution. It has been a privilege working with you all during these years 2020 has certainly been a unique year with the Covid-19 and will be a lasting joy and rich blessing as the friendship and pandemic impacting globally, including to all our churches. passion for our shared “ministry of memory” work continues. Here in New Zealand I have been impressed by the willingness The guiding vision for this work is God laid on my heart is this: of our ministers, pastors and lay leaders adapting to working History matters! The work of history is more than what is put from home and with increased online communication when on shelves or inside archival boxes. It is what is pulled from gatherings have been restricted and when our congregations those very places which names and claims our distinctively have been unable to meet. I have appreciated my younger “Methodist” legacy—a people of faith and action, grounded pastoral staff members helping me with the recording technology in a theology of love and inclusion, a people experiencing for worship services.
    [Show full text]
  • Wesleyan Eschatological Implications for The
    WESLEYAN ESCHATOLOGICAL IMPLICATIONS FOR THE CHURCH’S ENGAGEMENT WITH OTHER RELIGIONS The Thirteenth Oxford Institute of Methodist Theological Studies Mission – Witness and Engagement Working Group August 12, 2013 Eschatology as Christian doctrine seeks to express the Church’s understanding of final events in the present age; the consummation of the created order when God will be “all in all;” and how the eschatological impacts contemporary life and reality. While some Wesleyan theologians have been reticent to address the subject, or reluctant to speculate on particular issues surrounding Christ’s second coming and millennial reign, there has been a consistent articulation of a Wesleyan vision of the “life everlasting” since the 18th century Methodist revival, with provisional implications drawn for the present age.1 Because John Wesley and his theological heirs believed “first evidences” of the “age to come” are being expressed already in the lives of Christians, adjectives like “realized,” “anticipated,” “inaugurated,” and “processive” are used to describe their eschatology.2 The purpose of my paper is twofold: (1) identify key features of this historic Wesleyan eschatological vision relevant for Christianity’s engagement with different religions and (2) explore their implications within the larger framework of the Church’s openness, dialogue and witness, and collaboration with other faiths. In the last twenty years there has been a renaissance among Wesleyan scholars attempting to connect Wesleyan “New Creation” eschatology with contemporary issues: ecclesial, social, economic, ecological, and inter-religious.3 Unfortunately, the work done on Christianity’s relationship with other religions, while helpful, has been limited in scope; usually restricted to the applicability of John Wesley’s eschatological views; to the 1John B.
    [Show full text]
  • Catherine Connelly
    CATHERINE CONNELLY: CONVICT, INNKEEPER AND LITIGANT Ian Leader-Elliott1 Female Convicts Research Centre Seminar: Succeeding in the regular economy: the after- math of convict sentences. Saturday 9 May 2015. Royal Yacht Club of Tasmania, Hobart [Author’s note: this is a draft paper which provided the basis for the seminar presentation. Some footnotes have been omitted, some are incomplete. Please do not publish in part or in whole without the permission of the author.] Abstract: The seminar programme celebrates convict women who succeeded in the regular economy after serving their time. The story of Catherine Connelly is atypical, a variation on the theme. Catherine was born free and convicted, together with her husband John, of receiving stolen goods in Tasmania in 1836. Her conviction was quickly neutralized by a pardon, granted for no apparent reason. After her pardon Catherine resumed her occupation as a Launceston innkeeper for some years. John Connelly served his time and subsequently remarried, bigamously. Catherine’s re- course to law to secure maintenance from her bigamous husband provides the central theme in this account of her life. It is the story of Catherine’s successful pursuit of a man who never paid his debts unless compelled to do so, who was compelled to pay maintenance to his wife. John Connelly, who displaced his wife with another, was hu- miliated and gaoled. As in many law suits, the money at issue in Catherine’s claim against her husband was not the most important thing. The regular economy includes the economy of the legal system which permits a quest for vengeance to be trans- muted into a courtroom contest in which money is the medium, not the message.
    [Show full text]
  • Edward M. Curr and the Tide of History
    5. Decline and Fall In Recollections of Squatting in Victoria Edward M. Curr gives only a vague explanation for his leaving Victoria in February 1851, noting that he was ‘desirous of a change’ and wanted to travel through some of the countries ‘about which I had interested myself from boyhood’.1 There seems little doubt, however, that his father’s death three months earlier was a major catalyst in his decision; for a decade he had worked at the behest of his overbearing father, but was now free to pursue his own interests. Before he departed, arrangements were made regarding the runs he and his brothers had inherited. Richard Curr leased the southern squatting runs from his brothers and based himself at the Colbinabbin station. The northern runs (including Tongala) were let to a Mr Hodgson, although it appears that one or more of the younger Curr brothers might have assisted him with station management.2 Meanwhile, Edward, Charles and Walter departed the colony only a few months before the discovery of gold threw the pastoral industry into turmoil. Curr’s younger sister Florence recorded in a memoir that Richard established a home for his mother and younger siblings at Colbinabbin. As the closest station to Melbourne, Colbinabbin had occasionally been a winter residence for the wider Curr family. Richard’s principal challenge was maintaining his labour force, as the station was only 40 miles from the Bendigo goldfields. Eleven-year-old Florence later recalled that she had a marvellous time at Colbinabbin, blissfully unaffected by ‘the troubles of Richard in finding and still more in keeping shepherds’.3 The labour shortage is the principal reason why Richard, in consultation with his mother, decided to sell the squatting runs in 1852.
    [Show full text]