DOCSLIB.ORG

C. the Life of Dwight Moody

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
C. the Life of Dwight Moody Open Research Online The Open University’s repository of research publications and other research outputs An analysis of Dwight Moody’s Urban Social Vision Thesis How to cite: Quiggle, Gregg William (2010). An analysis of Dwight Moody’s Urban Social Vision. PhD thesis The Open University. For guidance on citations see FAQs. c 2010 The Author https://creativecommons.org/licenses/by-nc-nd/4.0/ Version: Version of Record Link(s) to article on publisher’s website: http://dx.doi.org/doi:10.21954/ou.ro.0000d4dc Copyright and Moral Rights for the articles on this site are retained by the individual authors and/or other copyright owners. For more information on Open Research Online’s data policy on reuse of materials please consult the policies page. oro.open.ac.uk An Analysis of Dwight Moody's Urban Social Vision By Gregg William Quiggle MA (Wheaton College) MA (Marquette University) Submitted to the Open University in Partial Fulfillment of the Requirement of the Degree of Doctor of Philosophy in Religious Studies November 2009 Date., 0J S u.hMi5slcn ~ 2q Sep t.(~b ~r 2009 DoJ:L ~ ~{)J{O--; Il JuVte.. 2010. A STATEMENT OF COPYRIGHT The copyright of this thesis rests with the author. No part of it should be reproduced without his prior consent and information derived from it should be acknowledged. Permission is granted to the British Library and the Open University to grant access to copies of the thesis held in their libraries and to make copies for library purposes only. AN ANALYSIS OF DWIGHT MOODY'S URBAN SOCIAL VISION GREGG QUlGGLE Thesis submitted for the degree of Doctor of Philosophy in the Open University, United Kingdom, November 2009. ABSTRACT Dwight Moody was the dominant English-speaking evangelist of the late nineteenth century. Much of Moody's work focused on urban centers. This thesis is an analysis of the origins of Dwight Moody's urban social vision. Specifically it studies the role Moody's theology played in the formation of his approach to the various urban ills that emerged during the mid to late nineteenth century in the United States and the United Kingdom. The thesis seeks to show that theology drove Moody's approach to urban ills. Because of Moody's temperament and limited educational background, his personal experiences and personal relationships played an inordinately significant role in the formation of Moody's theology. The thesis explores these experiences and relationships demonstrating how they shaped Moody's theology. It concludes by outlining Moody's theological commitments that framed his social vision, and his resultant social activities. The thesis concludes Moody was an evangelical whose social vision was in significant ways contiguous with those of earlier revivalists like Finney. Specifically, Moody, like Finney, always made evangelism his first priority. Further, similar to Finney, Moody was active in the temperance movement and various educational endeavors. However, Moody's conception of human sinfulness and commitment to premillennialism created a different set of expectations. Moody was dubious about the future of human society. He believed sin was the cause of poverty and that conversion brought freedom from sin and a desire to love others, especially the poor. He also believed the Bible commanded charity to the poor. Consequently, while Moody never fully embraced the Calvinistic goal of a righteous republic, he was concerned aboqt the moral state of the country and the lot of the poor. In fact, Moody was active in numerous charitable endeavors targeting the urban poor. However, Moody maintained the only way to improve public morality and the suffering of the poor was through personal conversion, because only conversion would solve the problem of sin and generate charity. Thus, from Moody's perspective political or structural reforms divorced from evangelism were ultimately doomed to fail. 1 CONTENTS Introduction 3 I. Crucial Contexts: Evangelicalism, Urbanization and Immigration 27 A. Evangelicalism and Revivalism: Definition and History 27 B. Urbanization and Immigration 40 C. Conclusion 46 Il. The Formation of Moody's Theology and Social Vision: To the Civil War 48 A. Childhood in Massachusetts 51 B. Moody's early religious life 58 C. Conclusion 95 Ill. The Formation of Moody's Theology and Social Vision: From the Civil War unta 1873 97 A. Moody and the Civil War 98 B. The 1867 trip to the United Kingdom: its impact and lingering Influence 108 C. 1871 140 D. Conclusion 146 IV. Moody's Theology 148 A. The Love of God 150 B. Non-sectarianism 158 C. The Bible 168 D. The "Three Rs" 184 E. The Holy Spirit 192 F. Premillennialism 196 G. Conclusion 202 V. Moody's Social Vision and Social Work 203 A. Moody's Social Vision 203 B. Moody's Social Work 220 C. Conclusion 250 VI. The Influence ojDwight Lyman Moody: Tributes, Legacy and Analysis 251 A. Tributes and Legacy 251 B. Analysis 260 Bibliography 275 2 INTRODUCTION The dominant evangelist of the late nineteenth century was an American from rural Massachusetts named Dwight Lyman Moody. By the time of his death in 1899, "Moody" was a household name throughout the English-speaking world. His work cast a long shadow over the evangelical world for decades after his death.1 Moody lived in a time when both the United States and the United Kingdom were going through the throes of a major change. Urbanization, industrialization and immigration changed both societies and created a new set of issues for Christianity. Churches on both sides of the Atlantic struggled with dealing with the urban masses.2 Dwight Moody made this problem the focal point of his life's work. Drawn to the city initially to make his fortune, he remained tied to the city as the focus of his work. Because of his fame and his urban emphasis, his approach to urban social ills is particularly intriguing. A. Statement of Purpose and Thesis Consequently, this study will focus on Dwight Moody's urban social vision. It is not an attempt to evaluate the effectiveness of Moody's social work; rather, I will examine the motives and values that drove his work. Specifically, I am seeking to answer three questions. First, although Moody lived before the full blossoming of what would become known as the Social Gospel movement, he was active during its embryonic stage.3 As I David Bebbington, The lJominance o/Evangelicalism: The Age 0/Spurgeon andMootO' (Downers Grove, Illinois: InterVarsity Press, 2005), 40-50. 2 Ibid., 12-20; and Stanley Gundry, Love Them /n.· The Lift and Theology 0/'lJwlgh/ Moody (Grand ' Rapids, Michigan: Baker Book House, 1976),58-68. 3 R. T. Handy, ed., The Social Gospel in America (New York: Oxford University Press, 1966); C. H. Hopki ns, The Hise 0/'the Social Gospelin American Protestan/ism, /6'65-/9/5(New Haven, Connecticut: Yale, 1940); N. A. Magnuson, Salpa/ion ill/heSluHl.J': Ji'pallgelical Social Work, /6'65-/.900(Metuchen, New Jersey: Scarecrow Press, 1977). The dating of the beginning of the Social Gospel movement is difficult, although there is a consensus its roots go to the period right after the American Civil War. 3 we shall see, he interacted with men like Lyman Abbott and Washington Gladden; in fact, he invited them to speak at various campaigns and conferences. However, there is no evidence he seriously considered the approaches they were proposing relative to urban social ills. In short, why did he reject their theories in favor of a personal conversion strategy? Second, was Moody's social vision a function of his relationship with the "robber barons," his middle-class Victorian values, or his commitment to the Republican Party? Moody maintained cordial relationships with many of the great captains in American industry, especially in Chicago. Names like McCormick, Field, Armour, Scott, and Farwell bankrolled much of Moody's work. What role did those relationships play in Moody's approach to urban ills? He also reflected many of the middle-class values of the day; was his social vision an extension of those values? Moody was also a committed Republican with a disdain for central government. Was this a critical factor in his insistence on individualistic solutions? Third, how did Moody understand the relationship between addressing social ills and evangelism? What importance did he give to charity and attempts to formulate social change? This is, therefore, an attempt to explicate Moody's social vision and examine its roots. It is my contention that Moody's work revealed some elements of what David Moberg called "the great reversal." Moody eschewed structural/legislative reforms to alleviate urban ills in favor of mass conversions of the poor. While he did occasionally speak to structuralllegislative issues, he never engaged in a sustained dialogue or functioned as an advocate for these types of causes. Yet, at the same time, Moody created educational institutions at least partly for the purpose of educating the poor and improving their lives. 4 Moody's vision was also in significant ways contiguous with those of the earlier revivalists like Finney, the exception being that Moody's premillennialismcreated a different set of expectations. Specifically, it will be demonstrated in this thesis that Moody, like Finney, always made evangelism his first priority. Further, in continuity with Finney, Moody was active in the temperance movement and in various educational endeavors. As a young man, he was an abolitionist, a staunch defender of the Union and active in the Freedman's Bureau.4 In addition, like Finney, he became involved in education. In fact, by the end of his career he was more of an educator than an evangelist. As we shall see, Moody was hardly dispassionate about the plight of the poor.
Load more

Recommended publications
  • Higher Life Teaching the Good, the Bad and the Ugly
    Higher Life Teaching The good, the bad and the ugly There is utter confusion regarding this subject in many circles; this is partly because Higher Life teaching is so diverse and evolved within different denominational streams amongst many different teachers. Some good teachers held to aspects of it while others were much more extreme. Various writers are lumped into the movement from many different theological backgrounds: Anglican, American Reformed, Dutch Reformed, Wesleyan Methodist, Dispensational, Holiness Movement, Quaker, Baptist and Brethren. Some Higher Life teachers (e.g. Robert Pearsall Smith) were seriously misled by following Wesleyan or Oberlin perfectionism, while other more moderate teachers (such as HCG Moule) generally held to Reformed truths. Clearly this is a tangled web to unravel. It is easy, as many Reformed (Covenant Theologians) do, to simply dismiss the whole movement out-of-hand as thoroughly heretical; perhaps this is the safest course. However, there were some helpful emphases that are worthy of note. The early Higher Life Movement opposed the position in many Reformed churches at the time where sanctification was by self-effort following external law with little or no reliance upon the Holy Spirit and faith. The legalism in many Presbyterian and Baptist churches resulted in defeated believers unable to live righteous lives; these were thoroughly dejected and without hope. The better Higher Life teachers had some good things to say to such folk. However, the main thrust of the movement was dangerous in the opposite direction by teaching that sanctification is entirely the result of a crisis and ongoing faith resulting in passivity.
    [Show full text]
  • The Holiness Movement the Good, the Bad, and the Ugly Part 1
    Community Bible Church Instructor: Bill Combs THE HOLINESS MOVEMENT THE GOOD, THE BAD, AND THE UGLY PART 1 I. INTRODUCTION A. Though the title of this series is “The Holiness Movement,” we actually will be taking a more comprehensive historical perspective. What is technically called the Holiness movement, as we will see, developed out of the Methodist Church in the middle of the 19th century (the 1800s) in American. It was an attempt to preserve the teachings on holiness of John Wesley (1703–1791), the founder of Methodism. Wesley came up with the new and unique idea of a second transforming work of grace that is distinct from and subsequent to the new birth. This second blessing of entire sanctification is just as powerful and transforming as the first transforming work of grace—the new birth or regeneration. The Methodist Church eventually forsook Wesley’s view of sanctification at the end of the 19th century, but the Holiness Movement continued to champion Wesley’s view. Part of this Holiness tradition led to what is called the Keswick (the “w” is silent) movement. It is the particular form of Holiness teaching found in the Keswick movement that is of most interest to us in our study the next few weeks. The Keswick movement began at the end of the 19th century and in the 20th century became the most common way of understanding the Bible’s teaching on holiness in fundamentalism and most churches in the broader evangelical tradition—Baptist churches, Bible churches, some Presbyterian churches (also many parachurch organizations, such as Campus Crusade for Christ).
    [Show full text]
  • Focus on the World: the Keswick Convention and Mission
    Page 1 of 10 Original Research Focus on the world: The Keswick Convention and mission Author: In a copy of Pierson’s (n.d.) work, The acts of the Holy Spirit, presented to the hostess of Salisbury 1 Johan (Hans) Kommers House in Keswick (UK), are the signatures of 11 missionaries from all over the world who Affiliation: attended the Convention in 1904. These are just a few of the many missionaries who visited 1Faculty of Missiology, the yearly Keswick Convention (KC). Many missionaries were a product of the genial spiritual North-West University, climate which prevailed in England after the 1859 revival. Since 1885 the KC has been the Potchefstroom Campus, catalyst for a fresh era in missionary work. Keswick and mission became inseparable, and South Africa the KC became a factor in the life of the universal church. Throughout the years missionary Correspondence to: operations have been given a place in its program. So many missionaries trace back their call Johan Kommers for mission work to Keswick and reckon the momentum of their life to be fully devoted to God, lies there. This led Keswick chairman Reverent Aldis just after World War II to say, ‘I suppose Email: [email protected] the KC has done more than any other movement in the Churches to call men and women to the mission field.’ In 2014 the Convention website reads: The KC is passionate about mission Postal address: and has been supporting, encouraging and hosting missionaries and their families from over Faculty of Theology, hundred years! We see this as a key area of Keswick’s ministry and one in which many have North-West University, Potchefstroom Campus, been keen to support in their giving (KM 2014).
    [Show full text]
  • CAPTURING KESWICK Baptists and the Changing Spirituality of the Keswick Convention in the 1920S
    331 CAPTURING KESWICK Baptists and the changing spirituality of the Keswick Convention in the 1920s On 1 May 1873 about sixteen people met at Curzon Chapel, Mayfair, to explore the possibilities of a new understanding of spiritual experience. One of those present, Evan Hopkins, then Vicar of Holy Trinity, Richmond, Surrey, was powerfully affected as he listened to an American, Robert Pearsall Smith, speak on what was known as 'the higher Christian life'. It became the pattern that services in the parish of Richmond concluded with an 'after-meeting', at which those present were urged to go beyond their previous Christian experience and make full consecration of their lives to Christ. I Hopkins found himself part of an expanding circle, especially within Anglicanism, of those forging a spirituality which promised victory over sin, concomitant holiness of life and 'resting faith'. A few Nonconformists were also interested. F. B. Meyer, who was to emerge as the leading Baptist promoter of the new teaching on the steps into the 'blessed life', and a Congregational minister, George Wade Robinson of Union Chapel, Brighton, were among a group of about one hundred people who met at Broadlands, Hampshire, the home of William and Georgina Cowper-Temple, in July 1874 to hear Robert Pearsall Smith and his captivating wife, Hannah. 2 In this electric atmosphere, much larger conferences to promote 'scriptural holiness' were arranged at Oxford in 1874, when about 1,000 attended, and at Brighton from 29 May to 7 June 1875, when crowds, which filled the Dome, the Pavilion, the Corn Exchange and the Town Hall, were estimated at 8,000.3 Meyer was at Oxford but not at Brighton when Hopkins, T.
    [Show full text]
  • EVANGELICALISM in TRANSITION: a Comparative Analysis of the Work and Theology of D
    EVANGELICALISM IN TRANSITION: A COMPARATIVE ANALYSIS OF THE WORK AND THEOLOGY OF D. L. MOODY AND HIS PROTEGES, HENRY DRUMMOND AND R. A. TORREY Mark J Toone EVANGELICALISM IN TRANSITION: A comparative analysis of the work and theology of D. L. MOODY and his protégés, HENRY DRUMMOND and R. A. TORREY ABSTRACT By the turn of the twentieth century, British and American evangelical Christianity was sharply divided over, among other things, the issues of biblical authority, the nature of the person and work of Christ and the validity of modern scientific thought. Dwight L. Moody, the major evangelical figure of the late nineteenth century, found himself in the centre of this controversy. As a man of conservative theology yet ecumenical spirit, both the Fundamentalists and the liberal evangelicals 'claimed' him for their cause. The tension which developed between these two sides is well illustrated in the lives and ministries of Moody's protégés, R. A. Torrey and Henry Drummond, who ended up on opposite sides of the modernist/Fundamentalist debate, one perpetuating Moody's theological beliefs and the other his broad, irenic spirit. Having examined the religious historical context in both Scotland and America, this study will consider Moody's development as an ecumenically minded evangelist. Furthermore, both in the Scottish and in the American settings, it will consider the work of Drummond and Torrey, examining Moody's influence upon them and tracing the development of each man's thought and career from the time of their early contacts with the great evangelist. It will explore the nature of the modernist/Fundamentalist controversy within late nineteenth century evangelicalism as illustrated in the lives of these three men: Moody the mentor-father figure and Torrey and Drummond as unlikely stepbrothers.
    [Show full text]
  • The Argyle Settlement in History and Story
    THE ARGYLE SETTLEMENT IN HISTORY AND STORY I ANIEL G. HARVEY Daniel G. Harvey CONTENTS • tMMIIKX CHAPTER PAGE I. Kintyre; the Homeland 1 II. The Pioneers 10 III. Founder of Argyle Settlement 15 IV. John Greenlee Takes up Claim 30 V. Early Days 39 VI. More Emigrants 50 VII. The Schools 61 VIII. More Families from Homeland 74 IX. New Church Built 83 X. The Railroads, Towns and Miscellaneous. ... 87 XI. War Spark Set Off 107 Funeral Sermon of John Greenlee, Sr 1 38 Last words in the Old Church at Willow Creek 1 54 ILLUSTRATIONS FACING PAGE Daniel G. Harvey Frontispiece Map Locating First Log Cabins 12 Mr. and Mrs. John Greenlee 16 Diagram of Old Willow Creek Church 60 1836-1924 To the pioneers of the Argyle Settlement and to all who helped me to gather the facts of the Argyle Settlement in history and story, I dedicate this writing. Not that it is a full record as the time is far past. The pioneers have all gone to their reward and there are only a few now in life who were the boys and girls of the pioneer days. The writer stands, as it were, between two generations, having known all the pioneers, also the young genera- tion. In order that the trials and hardships of the pioneer days may not be entirely lost and forgotten, it is my desire to hand down to the young people the story of their ancestors that they may better understand how they came into possession of the privileges and bless- ings they now enjoy.
    [Show full text]
  • 'Outside the Camp': Brethren Spirituality and Wider
    BAHNR 2:17-33 ‘OUTSIDE THE CAMP’: BRETHREN SPIRITUALITY AND WIDER EVANGELICALISM IN THE 1920s Ian Randall The spirituality of the Brethren has often been affected by developments within the wider Christian community and has itself influenced such developments. In the 1830s the emergent Brethren movement owed much to leaders who left the Church of England. Links existed between seceders of differing theological hues in the first half of the nineteenth century.1 J. N. Darby, a former Anglican clergyman, was shaped by his original Calvinistic theological milieu and claimed to have been the means of the conversion of a high Calvinist seceder, J. C. Philpot, who became an erudite spokesman for Strict Baptist ecclesiology.2 Edward lrving’s views about eschatology and the gifts of the Spirit were also part of this mosaic. In the 1830s and 1840s H. B. Bulteel (who, until the Bishop of Oxford removed him, was at St Ebbe’s, Oxford) was associated in turn with high Calvinists, the Irvingite connection and Brethren.3 These separatist groups were also wracked by their own internal tensions. The 1840s saw Darby denouncing certain Brethren leaders over alleged Christological deviations, the upshot being the Exclusive and Open division.4 In 1859-60 a similar split took place among Strict Baptists.5 The Brethren mirrored larger patterns within nineteenth- century evangelicalism. In this century, especially in the years after the First World War, the story was a similar one. Brethren found their experiences inextricably entwined with those of other movements shaping evangelicalism.6 It was a period when the Brethren were growing.
    [Show full text]
  • Keswick Doctrine of Sanctification.Pdf
    “NOW, THEN, DO IT!”: THE KESWICK CONVENTION’S MODIFICATION OF JOHN WESLEY’S DOCTRINE OF ENTIRE SANCTIFICATION Laura Welker Student Box # 2066 Peter G. Engle, PhD BT660 History of Modern Evangelicalism A paper presented in partial fulfillment of the requirements for the degree of Master of Arts in Theological Studies: New Testament Briercrest Seminary June 30, 2007 OUTLINE THESIS: While retaining the substance of John Wesley’s theology of entire sanctification by faith, the Keswick Convention’s presentation of instant sanctification followed the American revivalist modifications by using an atmosphere of crisis to influence every believer to choose to receive this empowerment of the Holy Spirit by faith through the surrender of the self. I. John Wesley’s Position A. Definition of Christian Perfection B. Process of Christian Perfection 1. Gradual process 2. Instant reception C. How Christian Perfection is Attained II. American Modifications A. American Revivalism B. Finney’s “New Measures” C. Other Influences 1. Phoebe Palmer 2. John Fletcher III. The Keswick Position A. The Formation of Keswick B. Definition of “Higher Life” Sanctification 1. Similarities with Wesley 2. Differences with Wesley a. Rejection of perfectionism b. Submission to Christ c. Various terminology d. Available now C. How Sanctification is Attained 1. Awareness of personal sin 2. Perception of Christ’s solution 3. Consecration of the self 4. Empowerment by the Holy Spirit Since its inception in 1875, the Keswick convention’s proclamation of a “higher life” of power and holiness available to every Christian proved to be one of the most influential pietistic movements in later nineteenth and early twentieth century Evangelicalism.
    [Show full text]
  • BUILDING INDEX of SELECTED CHICAGO ARCHITECTURAL MONOGRAPHS Updated: 2/6/14; See End of List for Key to Publications Indexed
    BUILDING INDEX OF SELECTED CHICAGO ARCHITECTURAL MONOGRAPHS Updated: 2/6/14; See end of list for key to publications indexed. Building Name Alternate Name Address Date Built Date of Image Architect/Designer Notes Page Publication 1006 West Polk Street The Pool Room 1006 W. Polk St. n.d. n.d. Formerly a grocery store; turned into the Pool Room (pool hall) in 1940 44 TSCLI 1101-1103 S. Racine Avenue 1101-1103 S. Racine Ave. n.d. 1926 18-19 TSCLI Symbolic for the residents of the community who had vigorously opposed to UIC campus construction, the house is a link between the university and the neighborhood. An example of a restored historic 1246 W. Lexington Street Exterior 1246 W. Lexington St. n.d. n.d. home standing alongside new development. 125 TSCLI 130 Custom House Place 130 Custom House Pl. The escape tunnel was located where Printers Square Apartments now stands. 12 PRC Vernon Square New West Associates development that went up on the 1300 block of Fillmore Street is 1300 block of Fillmore Street Drawing 1300 block of Fillmore St n.d. n.d. typical of the new development. Pictured are buildings constructed on the north side of Fillmore. 121 TSCLI Until about 1908 the entire length of Michigan Ave. south of 12th St. was exclusively used for high class residential structures. Michigan Ave. was known for its excellent bitulithic pavement and was the longest and best paved street in the country. It became a popular location for automoble showrooms. Between 1908 and 1910 40 such showrooms replaced the old residences between 12th and 26th Sts.
    [Show full text]
  • The Brethren and the Charismatic Movement in New Zealand PETER J
    Tongues Must Cease: The Brethren and the Charismatic Movement in New Zealand PETER J. LINEHAM * In the nineteen-sixties, many churches throughout the western world were deeply affected by the Charismatic Movement. Nowhere was the impact larger than in New Zealand, and in no church in New Zealand at that time were the consequences so extensive, so divisive or so early, as they were in the Open Brethren assemblies. The aim of this paper is to investigate the reasons for this. The problem may seem a trivial one. Doctrinal and ecclesiastical dif­ ferences between the Brethren and the Pentecostals have always been accentuated because the two groups are in so many ways alike. Both have common roots in the pre-millenial movement, and both are separ­ atist churches in the English pattern of evangelical or fundamentalist fellowships which seek to be fully obedient to the New Testament. Both disdain emphasis on office and prefer to give scope to the spiritual gifts of their members. This is not a sufficient explanation of why the Brethren found it so painful to take a stand against the Charismatic Movement, nor why that stand proved so unacceptable to people within the assemblies. Nor does it explain why the New Zealand Brethren were obliged to grapple with the issue before almost any other church throughout the world except the Episcopal Church in California. This paper will show how a number of theological and personal dimensions to the confrontation gave it significance. Some people have told me that this subject is too delicate to be dis­ cussed in print.
    [Show full text]
  • Chicago Genealogist
    Summer 2019 Volume 51, No.4 Chicago Genealogist Chicago Genealogical Society PURPOSE: The Chicago Genealogical Society, founded in 1967, is a not-for-profit educational organization devoted to collecting, preserving and perpetuating the records of our ancestors, and to stimulating an interest in all people who contributed in any way to the development of Chicago and its surrounding area. MEMBERSHIP: Membership is on an annual basis. Dues are: $25.00 – Individual, Library or Society membership; $30.00 – Family membership; and, $250.00 – Life membership. Join online at www.chicagogenealogy.org. Fees payable by credit card, check or money order. MEETINGS: Most meetings are free and open to the public. Some require a fee and offer a discount for members. For date and program information please visit our website at www.chicagogenealogy.org. CHICAGO GENEALOGIST: Published quarterly. Church and school records, family stories, bible records and other materials of genealogical value relating to Chicago and Cook County will be considered for publication, provided such material has not been previously published or is out of copyright. Members can purchase extra copies of the Chicago Genealogist for $8.00 each. We welcome books for review. All materials submitted become the property of the Society and will not be returned. QUERIES: These should be 50 words or less, typed, with name and address of the sender. Include a name, date and location for each query. Queries from non-members will be accepted free of charge but are printed only when space permits. Queries may be submitted by mail, or email at [email protected] CORRESPONDENCE: Whenever possible, send to the attention of a specific person, i.e., Publications Chairperson, Quarterly Editor, etc.
    [Show full text]
  • Attempts to Develop Social Awareness in the Early Keswick Movement,” Vox Evangelica 23 (1993): 67-86
    Ian. M. Randall, “Spiritual Renewal and Social Reform: Attempts to Develop Social Awareness in the Early Keswick Movement,” Vox Evangelica 23 (1993): 67-86. Spiritual Renewal and Social Reform: Attempts to Develop Social Awareness in the Early Keswick Movement Ian M. Randall [p.67] INTRODUCTION The British holiness movement which came to be known as the Keswick movement began in the 1870s and by the end of the nineteenth century was a crucial element in world-wide evangelicalism. On 1st May 1873 sixteen people who shared a common concern for a fresh appraisal of teaching about holiness met at the Curzon Chapel, Mayfair, one of them being Evan Hopkins, who was to be the formative influence on the theology of the new movement.1 The Wesleyan emphasis on sanctification as a decisive experience was part of the evangelical mosaic in Britain, but it had little influence in other denominations and it was as a result of the visits of American speakers that British evangelicals began to reconsider their view of the holy life.2 Following the May 1873 meeting, a two-day conference ‘for the promotion of spiritual life’ was held in January 1874 at Mildmay Park, and further gatherings were convened later in the same year at the Hanover Square Rooms. Prominent evangelical laymen such as Sir Stevenson Blackwood, Lord Farnham and Sir Thomas Beauchamp played a leading part in this enterprise. 1874 saw a number of other key events. About one hundred invited guests met in July 1874 at Broadlands, the home of the future Lord and Lady Mount-Temple, to hear the Americans Hannah and Robert Pearsall Smith; Samuel Morley MP, hosted a series of breakfasts which 2,000 ministers (in groups of thirty or forty) attended, and from 29th August to 6th September 1874, 1,500 people attended a conference at Oxford ‘for the promotion of scriptural holiness’.3 The movement had gone public.
    [Show full text]