A Selected Bibliography for the Study of the Wesleyan-Holiness Movement
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The Free Methodist Church, the Wesleyan Methodist Church, the Salvation Army and the Church of the Nazarene)
A Study of Denominations 1 Corinthians 14:33 (KJV 1900) - 33 For God is not the author of confusion, but of peace, as in all churches of the saints. Holiness Churches - Introduction • In historical perspective, the Pentecostal movement was the child of the Holiness movement, which in turn was a child of Methodism. • Methodism began in the 1700s on account of the teachings of John and Charles Wesley. One of their most distinguishing beliefs was a distinction they made between ordinary and sanctified Christians. • Sanctification was thought of as a second work of grace which perfected the Christian. Also, Methodists were generally more emotional and less formal in their worship. – We believe that God calls every believer to holiness that rises out of His character. We understand it to begin in the new birth, include a second work of grace that empowers, purifies and fills each person with the Holy Spirit, and continue in a lifelong pursuit. ―Core Values, Bible Methodist Connection of Churches • By the late 1800s most Methodists had become quite secularized and they no longer emphasized their distinctive doctrines. At this time, the "Holiness movement" began. • It attempted to return the church to its historic beliefs and practices. Theologian Charles Finney was one of the leaders in this movement. When it became evident that the reformers were not going to be able to change the church, they began to form various "holiness" sects. • These sects attempted to return to true Wesleyan doctrine. Among the most important of these sects were the Nazarene church and the Salvation Army. -
The Korean-American Methodists' Response to the UMC Debate Over
religions Article Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over LGBTQ Individuals in Everyday Life Jeyoul Choi Department of Religion, University of Florida, Gainesville, FL 32611, USA; [email protected] Abstract: The recent nationwide debate of American Protestant churches over the ordination and consecration of LGBTQ clergymen and laypeople has been largely divisive and destructive. While a few studies have paid attention to individual efforts of congregations to negotiate the heated conflicts as their contribution to the denominational debate, no studies have recounted how post-1965 immigrants, often deemed as “ethnic enclaves apart from larger American society”, respond to this religious issue. Drawing on an ethnographic study of a first-generation Korean Methodist church in the Tampa Bay area, Florida, this article attempts to fill this gap in the literature. In brief, I argue that the Tampa Korean-American Methodists’ continual exposure to the Methodist Church’s larger denominational homosexuality debate and their personal relationships with gay and lesbian friends in everyday life together work to facilitate their gradual tolerance toward sexual minorities as a sign of their accommodation of individualistic and democratic values of American society. Keywords: homosexuality and LGBTQ people; United Methodist Church; post-1965 immigrants; Korean-American evangelicals Citation: Choi, Jeyoul. 2021. Loving My New Neighbor: The Korean-American Methodists’ Response to the UMC Debate over 1. Introduction LGBTQ Individuals in Everyday Life. The discourses of homosexuality and LGBTQ individuals in American Protestantism Religions 12: 561. https://doi.org/ are polarized by the research that enunciates each denomination’s theological stance 10.3390/rel12080561 and conflicts over the case studies of individual sexual minorities’ struggle within their congregations. -
Tuscola United Methodist Church 901 N
TUSCOLA UNITED METHODIST CHURCH 901 N. Prairie The first society of the Methodist Church in Tuscola was organized in May of 1858, at the home of A. G. Wallace, with the following charter members: Mr. and Mrs. A. G. Wallace, Mr. and Mrs. Thos. Woody, Mr. and Mrs. Prose and daughter, Mary. Rev. Amos Garner was the pastor. With the need for a permanent place of worship, ground was broken and the first building dedicated on September 10, 1865, at the corner of Niles and Sale Streets. With the increasing membership, the building had to grow, and the building located at the same address was dedicated on November 24, 1895. On Mother’s Day, May 13, 2001, the present Tuscola United Methodist Church was dedicated at 901 N. Prairie Street. Their vision is threefold: Make disciples of Jesus Christ, Engage in Ministry and Transform the world. PASTORS OF TUSCOLA UNITED METHODIST CHURCH 1858 A. R. Garner 1883 G. W. Lowther 1928 Howard Leach 1859 J. P. Hillerby 1886 A. H. Reat 1934 E. H. Sauer 1860 A. Buckner 1893 W. S. Calhoun 1939 O. Harmon Kelly 1861 J. T. Orr 1897 E. A. Hamilton 1942 John W. Armstrong 1862 J. A. Palmer 1900 A. S. Flanigan 1948 Frank H. Ebright 1863 W. H. McVey 1903 Wm. Brandon 1955 David Lemkau 1865 S. S. Meginnis 1905 M. G. Coleman 1959 Lawrence L. Tagg 1867 J. Shaw 1909 E. P. Hall 1965 Kenneth V. McConkey 1869 M. W. Everhart 1910 F. A. Havinghurst 1973 Belmont K. Metzger 1871 M. C. Hawes 1912 A. -
An Unholy Trinity: the Liberal, Charismatic, and Evangelical Movements in the Lutheran Church Today by Martin R
An Unholy Trinity: The Liberal, Charismatic, and Evangelical Movements in the Lutheran Church Today by Martin R. Noland Presented to the Lutheran Bible Conference at The Lutheran Church of Our Savior, Cupertino, California, on June 30, 2001. Basis of radio show on “Issues, etc.”, February 20, 2002; rebroadcast nationally on “Issues, etc.”, March 10, 2002. I. Introduction Anniversaries are designed to be times of remembrance. This year is the silver anniversary of the departure of the Liberal faction of the Lutheran Church— Missouri Synod in 1976 to form the Association of Evangelical Lutherans Churches, i.e., the AELC. It is time for members of the LC-MS to remember that history and to ask some deep questions about its impact on us today. What was going on in the Missouri Synod in 1976? The synod was on the verge of schism in the midst of a long and bloody ecclesiastical civil war.1 In April 1976, President J. A. O. Preus of the Missouri Synod removed four district presidents from office for ordaining Seminex graduates. In December 1976, the AELC, was organized, taking with it about 250 congregations of the Lutheran Church-Missouri Synod.2 Eventually about 200,000 people left the Missouri Synod for the AELC,3 a little bit less than 10% of its lay membership. In his memoirs, Liberal leader John Tietjen observed that 1200 congregations were expected to leave the LC-MS, but only 250 did.4 If his calculations were correct, that means that nearly 950 LC-MS congregations and their ministers, i.e., about 16% of the total, remained in the synod organizationally but were loyal to the goals and ideals of the Seminex group, Evangelical Lutherans in Mission (ELIM), and the AELC. -
[AJPS 3/1 (2000), Pp. 33-60] “TRUTH on FIRE”: PENTECOSTAL THEOLOGY of MISSION and the CHALLENGES of a NEW MILLENNIUM Veli-Ma
[AJPS 3/1 (2000), pp. 33-60] “TRUTH ON FIRE”:1 PENTECOSTAL THEOLOGY OF MISSION AND THE CHALLENGES OF A NEW MILLENNIUM Veli-Matti Kärkkäinen 1. Introduction: Pentecostals and the Challenge of “Transforming Mission” Pentecostal mission has been successful, extremely successful when we look at the numbers. Whatever reservations one might have with regard to the calculations of D. Barrett2 and of others,3 there is no denying the fact that the advance of Pentecostal/Charismatic mission work has been astonishing. “A growth of from zero to 400 mission in ninety years is unprecedented in the whole of church history.”4 1 The first part of the title is taken from L. Grant McClung, “Truth on Fire Pentecostals and the Urgent Missiology,” in Azusa Street and Beyond, ed. L. Grant McClung (South Plainfield, NJ: Bridge Publishing, 1985), pp. 47-55. For ecumenical perspectives on Pentecostal missiology, see my “Pentecostal Missiology in Ecumenical Context,” International Review of Mission (July 1999, forthcoming). 2 See, David B. Barrett and Todd M. Johnson, “Annual Statistical Table on Global Mission: 1999,” International Bulletin of Missionary Research 23:1 (1999), pp. 24-25. 3 See, e.g., C. Peter Wagner, “Church Growth,” in Dictionary of Pentecostal and Charismatic Movements, eds. S. M. Burgess and G. B. McGee (Grand Rapids: Zondervan, 1988), pp. 180-95. (This dictionary will be indicated henceforth as DPCM.) 4 Walter J. Hollenweger, “From Azusa Street to the Toronto Phenomenon,” Concilium 3, eds. Jürgen Moltmann and Karl-Josef Kuschel (1996), pp. 3-14 (3). 34 Asian Journal of Pentecostal Studies 3/1 (2000) Pentecostals, however, would do well if they, instead of continuing to glory in church growth numbers,5 would have another look at the impending challenges as we are crossing into the third millennium. -
The Origins and Progress Of
[AJPS 14:1 (2011), pp. 108-146] THE ORIGINS AND ORGANIZATIONAL DEVELOPMENTS OF THE PENTECOSTAL MISSIONARY ENTERPRISE IN CHINA R. G. Tiedemann We have taken for granted an obscure history of Pentecostalism for so long that the multitudes of nameless people responsible for its grassroots expansion have passed into history unremembered and their memory is now very difficult to retrieve. Allan Anderson1 The Pentecostal movement owes its inspiration and formation to the emergence of radical evangelical currents during the second half of the nineteenth century. These new religious movements were significantly different in their eschatological expectations and missionary methods and began to severely challenge mainstream Protestantism in Europe and North America. Several innovative theological currents had a decisive influence on the formation of a host of new denominations and new missionary bodies. Holiness Wesleyans, higher life fundamentalists, the ascendancy of premillennialism, including its dispensationalist variant, restorationist currents, sabbatarian ideas, as well as diverse strands of German and Scandinavian Pietism all contributed to forge the new Evangelicalism as a protest against the growing ‘worldliness’ of the ‘mainline’ Protestant denominations in Western countries.2 1 Allan Anderson, An Introduction to Pentecostalism (Cambridge: Cambridge University Press, 2004), p. 175. 2 See Melvin Easterday Dieter, The Holiness Revival of the Nineteenth Century, 2nd ed. (Lanham, Md.: Scarecrow Press, 1996). For a brief background discussion and the relevant literature, see Allan Anderson, Spreading Fires: The Missionary Nature of Early Pentecostalism (London: SCM Press, 2007), Tiedemann, Pentecostal Missionary Enterprise 109 The Holiness leaders, for example, rejected the optimistic postmillennial convictions of mainline Protestantism. Instead, they insisted that the world was about to come to an apocalyptic conclusion, ushering in the imminent Second Coming of Christ prior to the establishment of his millennial kingdom on earth. -
Two Separate Unions Formed One United Church by David Oberlin, 1979
Two Separate Unions Formed One United Church by David Oberlin, 1979 The United Methodist Church is the product of two recent church mergers – one in 1946, which brought the Evangelical and United Brethren in Christ denominations together to form the Evangelical United Brethren Church (hereafter called the EUB Church); and one in 1968, which combined the EUB and Methodist denominations to form the United Methodist Church. Each merger created a new denomination, altered church organization, and had an impact on its membership. This paper examines these two mergers and their impact on members of affected congregations in Union County, Pennsylvania. Located in a rural setting in central Pennsylvania, Union County includes many small communities and two major towns – Lewisburg with almost 9,000 residents, and Mifflinburg with a population close to 7,000. Within the county are 17 United Methodist churches – three of which are former Methodist, and fourteen of which are former EUB. While the United Brethren in Christ Church was active in central Pennsylvania, all of the former EUB congregations in Union County were originally Evangelical. Each of the former Methodist congregations has its own pastor, and ten of the fourteen former EUB congregations make up three circuits within the county. Because there were no United Brethren in Christ churches in Union County, the 1946 merger did not have much of an impact on the congregations of the county. The 1968 merger, on the other hand, had a large impact in Union County because EUB and Methodist churches were located throughout the county. In Mifflinburg and Lewisburg, for example, the 1968 merger resulted in two United Methodist churches located within a block of each other. -
The Nineteenth Century Apostolic Christian Church: the Emergence, Establishment, and Fragmentation of a Neo- Anabaptist Sect
The Nineteenth Century Apostolic Christian Church: The Emergence, Establishment, and Fragmentation of a Neo- Anabaptist Sect Joseph F. Pfeiffer Doctoral student School of Intercultural Studies Fuller Theological Seminary Abstract This article traces the emergence, proliferation, and identity formation of a 19th century Neo- Anabaptist sect known variously as Neutäufer (New Anabaptists), Nazarenes, and Apostolic Christian Church. The Neutäufer emerged during an era that was a turning point in world religious history, marked by a renewed sense of missionary vigor and the proliferation of major voluntary (as opposed to state-driven) religious movements. These movements radically transformed Western, and even global, Christianity. The article gives detailed attention to the role of Samuel Heinrich Fröhlich in synthesizing evangelical renewalist impulses with traditional Anabaptist convictions. It also follows the tensions that emerged, where agreed upon centrally held traditional Anabaptist values—e.g. non-conformity, plainness, and separation from the world—came to be understood differently as the movement diversified beyond its original context. This article not only contributes to the historical study of the Neutäufer but also contributes to understanding the sociological dynamics of the emergence, establishment, and fragmentation of religious sectarian movements more generally. Keywords Apostolic Christian Church; Neo-Anabaptist; Anabaptist; Samuel Fröhlich; Sectarian identity formation; Nazarene Acknowledgements Many thanks to the numerous members and former members of the Apostolic Christian Churches when I conducted fieldwork, and also for helping me find important documents related to Apostolic Christian Church history. Address correspondence to: Joseph Pfeiffer; [email protected] Recommended citation: Pfeiffer, Joseph. 2018. “The Nineteenth Century Apostolic Christian Church: The Emergence, Establishment, and Fragmentation of a Neo-Anabaptist Sect.” Journal of Amish and Plain Anabaptist Studies 6(1):1-25. -
53Rd Annual District Conference April 30, 2021 Granger Missionary Church
53rd Annual District Conference April 30, 2021 Granger Missionary Church HANDBOOK Missionary Church, North Central District, Inc. 3301 Benham Ave. Elkhart, IN 46517 574.293.1332 866.993.7777 Fax: 574.293.1478 www.mcncd.org 1 2 TABLE OF CONTENTS Section One 2021 District Conference Agenda Section Two Conference Committee Day Appointments ................................................................................................. 8 Committee Appointments (during 2021-22) ................................................................................................ 8 Report of the Treasurer ............................................................................................................................ 10 Missionary Church, North Central District, Inc., Auditors Report .............................................................. 11 Report of the District Superintendent ........................................................................................................ 20 Report of the District Governance Board .................................................................................................. 24 2021 District Conference Ballot ................................................................................................................ 27 2021 District Board Nominees’ Biographies ............................................................................................. 31 Section Three Report of the Assistant to the District Superintendent ............................................................................. -
Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected]
CORE Metadata, citation and similar papers at core.ac.uk Provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Trends and Issues in Missions Center for Global Ministries 2009 Pentecostal and Charismatic Movements Don Fanning Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/cgm_missions Recommended Citation Fanning, Don, "Pentecostal and Charismatic Movements" (2009). Trends and Issues in Missions. Paper 7. http://digitalcommons.liberty.edu/cgm_missions/7 This Article is brought to you for free and open access by the Center for Global Ministries at DigitalCommons@Liberty University. It has been accepted for inclusion in Trends and Issues in Missions by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Pentecostal/Charismatic Movements Page 1 Pentecostal Movement The first two hundred years (100-300 AD) The emphasis on the spiritual gifts was evident in the false movements of Gnosticism and in Montanism. The result of this false emphasis caused the Church to react critically against any who would seek to use the gifts. These groups emphasized the gift of prophecy, however, there is no documentation of any speaking in tongues. Montanus said that “after me there would be no more prophecy, but rather the end of the world” (Philip Schaff, History of the Christian Church, Vol II, p. 418). Since his prophecy was not fulfilled, it is obvious that he was a false prophet (Deut . 18:20-22). Because of his stress on new revelations delivered through the medium of unknown utterances or tongues, he said that he was the Comforter, the title of the Holy Spirit (Eusebius, V, XIV). -
2004 July Aug Proc.Qxd
WHAT WAS NAILED TO THE CROSS? PAGE 6 …we have been released from the law so that we VOLUME 6 serve in the new way of the Spirit. Romans 7:6 NIV ISSUE 4 JULY AUGUST 2005 From striving to surrender TAMI CHESTER grew up in a staunchly legalistic Adventist family where had a fight with my sister! I cried as I realized I had “blown it” God’s mercy, love and grace were never a part of my theo - again and was far from perfect. I logical thought structure. Our family would gather most During the next several years I became increasingly despair - evenings for family devotions which usually consisted of a pas - ing. By the time I was 13, I had given up in my heart. I chucked sage from one of Ellen G. White’s books. As I grew older, my Adventism and anything else that had to do with God or reli - father would have me read books such as Patriarchs and gion. I continued to go through the motions, but my heart was Prophets, Desire of Ages , and many others and then write book hard and far away. In my later teenage years I began to rebel UPDATE FROM UGANDA reports on them. Needless to say, the picture of God that openly against God and all I had been taught. I figured since became ingrained in my heart, mind, and spirit was one of an Pastor Greg Taylor visits former Adventists angry, judgmental, distant Being who loved to execute revenge on anyone who crossed Him, a God whom I could never fully The morning of my baptism, I still remember please nor in whose presence I would be able to stand unless I ate in 2002, Life Assurance Ministries, Inc. -
Curriculum Vitae Revd. Dr Timothy R. Woolley
Curriculum Vitae Revd. Dr Timothy R. Woolley MA. 15, Westminster Drive, Burbage, Leicestershire LE10, 2HA Tel. 01455 635654 Email: [email protected] BIRTH DETAILS Date of Birth: 16 October 1966 Place of Birth: Nuneaton, Warwickshire, England EDUCATION Aston University, Birmingham BSc. (Combined Hons.) in Urban Policy and Society and Government June 1989 Birmingham Polytechnic PCGE in Primary Education June 1990 Wesley House, University of Cambridge Certificate in Theology for Ministry June 2002 Cliff College, University of Sheffield MA in Evangelism Studies (with Distinction) June 2004 Dissertation: ‘What Reason Have we to be Glad and Rejoice…’ Identity and Church Planting in the New Connexion of General Baptists. University of Chester Certificate in Adult Education with Theological Reflection June 2006 Cliff College, University of Manchester PhD July 2013 Thesis: ‘A New Appearance on The Face of Things’: Retelling the Primitive Methodist Creation Narrative. SECULAR EMPLOYMENT HISTORY Name of employer Position held Period Sandwell Borough Council, School Teacher, August 1990- 402 High Street, Shaftesbury Kent Close Primary School, July 1992 House, Hateley Heath, West Bromwich, West Midlands West Bromwich B70 9LT Nursery Teacher, Islington Education Department, August1992 – Springdale Under 5’s Centre, Laycock Street, Islington, July 1993 Islington, London, London N1 1TH School Teacher, Thurrock Education Department, August 1993- Landsdowne County Primary Civic Offices, New Road, July 1996 School, Grays, Essex, Tilbury, RM17 6GF Essex School Teacher, Havering Education Department August 1996- Langtons Infant School, Town Hall, Main Road, July 2000 Hornchurch, Romford Essex RM1 3BB MINISTRY 2002-2007 Minister, Guildford Methodist Circuit: Pastoral charge of three churches; Circuit Local Preachers Tutor; Free Church Chaplain, Milford Hospital.