A response to the prominent Methodist historian David Hempton's call to analyse women's experience within Methodism, this book is the first to deal with British Methodist women preachers over the entire nineteenth century. The author covers women preachers in Wesley's lifetime, the reason why some Methodist sects allowed women to preach and others did not, and the experience of Bible Christian and Primitive Methodist female evangelists before 1850. She also describes the many other ways in which women supported their chapel communities. The book also includes discussion of the careers of mid-century women revivalists, the opportunities home and foreign missions offered for female evangelism, the emergence of deaconess evangelists and Sisters of the People in late century, and the brief revival of female itinerancy among the Bible Christians. -- .

Through an examination of Methodist mission to Southeast Asia at the turn of the twentieth century, this broad-ranging book unites the history of globalization with the history of Christian mission and the history of Southeast Asia. The book explores the international connections forged by the Methodist Episcopal Church's Malaysia Mission between 1885 and 1915, putting them in the context of a wave of globalization that was sweeping the world at that time, including significant developments in Southeast Asia. To establish intellectual connections between the study of globalization and this historical setting, the book suggests six metaphors for understanding the mission. Each metaphor is based on some aspect of secular globalization: the Methodist connection as a migratory network, mission agencies as multinational corporations, the Malaysia Mission as a franchise system, the Methodist Episcopal Church as a media conglomerate, mission institutions as civil society organizations, and Methodist mission as a global vision. In chapters exploring each metaphor separately, the book reviews how each form of secular globalization functions to create transnational connections before examining the details of how the Malaysia Mission functioned in a similar fashion. Along the way, the book investigates the lives of all involved in the mission: missionaries, church members of the mission, and mission supporters. Although Southeast Asia (including the Straits Settlements, Federated Malay States, Sarawak, and Netherlands Indies) and the United States are important geographic foci for the book, India, China, Britain, Sri Lanka, Sweden, Germany, Australia, and Canada all have parts to play. In exploring these metaphors, the book draws on several scholarly fields including migration studies, business history, media studies, political theory, and cultural history, blending them together into a social history of the mission. By so doing, it identifies both ways in which the effects of Christian mission paralleled other globalizing forces and unique contributions Christian mission made to turn-of-the-twentieth-century globalization.

Why did the Wesleyan Methodists and the Anglican evangelicals divide during the middle of the eighteenth century? Many would argue that the division between them was based narrowly on theological matters, especially predestination and perfection. Ryan Danker suggests, however, that politics was a major factor throughout, driving the Wesleyan Methodists and Anglican evangelicals apart. Methodism was perceived to be linked with the radical and seditious politics of the Cromwellian period. This was a charged claim in a post-Restoration England. Likewise Danker explores the political force of resurgent Tory influence under George III, which exerted more pressure on evangelicals to prove their loyalty to the Establishment. These political realities made it hard for evangelicals in the Church of England to cooperate with Wesley and meant that all their theological debates were politically inflected. Rich in detail, here is a book for all who seek deeper insight into a critical juncture in the development of evangelicalism and early Methodism.

Methodism has played a major role in all areas of public life in Australia but has been particularly significant for its influence on education, social welfare, missions to Aboriginal people and the Pacific Islands and the role of women. Drawing together a team of historical experts, Methodism in Australia presents a critical introduction to one of the most important religious movements in Australia's settlement history and beyond. Offering ground-breaking regional studies of the development of Methodism, this book considers a broad range of issues including Australian Methodist religious experience, worship and music, Methodist intellectuals, and missions to Australia and the Pacific.

The dominant activities of the eighteenth century Wesleyan Methodist Connexion, in terms of expenditure, were the support of itinerant preaching, and the construction and maintenance of preaching houses. These were supported by a range of both regular and occasional flows of funds, primarily from members' contributions, gifts from supporters, various forms of debt finance, and profits from the Book Room. Three other areas of action also had significant financial implications for the movement: education, welfare, and missions. The Financing of John Wesley's Methodism c.1740-1800 describes what these activities cost, and how the money required was raised and managed. Though much of the discussion is informed by financial and other quantitative data, Clive Norris examines a myriad of human struggles, and the conflict experienced by many early Wesleyan Methodists between their desire to spread the Gospel and the limitations of their personal and collective resources. He describes the struggle between what Methodists saw as the promptings of Holy Spirit and their daily confrontation with reality, not least the financial constraints which they faced.

The important questions in ecumenical dialogue centre upon issues of authority and order. This book uses the development of ministry in the early Methodist Church to explore the origins of the Methodist Order and identify the nature of authority exercised by John Wesley, the founder of the Methodist Church. Showing Methodism as having been founded upon Episcopalian principles, but in a manner reinterpreted by its founder, Adrian Burdon charts the journey made by John Wesley and his people towards the ordination of preachers, which became such a major issue amongst the first Methodist Societies. Implications for understanding the nature and practice of authority and order in modern Methodism are explored, with particular reference to the covenant for unity between English Methodists and the Church of England.

John William Fletcher (1729-1785) was a seminal theologian during the early Methodist movement and in the Church of England in the eighteenth century. Best known for the Checks to Antinomianism, he established a theology of history to defend the church against the encroachment of antinomianism as a polemic against hyper-Calvinism. Fletcher believed that the hyper-Calvinist system of divine fiat and finished salvation did not take seriously enough either the activity of God in salvation history or an individual believer's personal progress in salvation. Fletcher made the doctrine of accommodation a unifying principle of his theological system and further developed the doctrine of divine accommodation into a theology of ministry. As God accommodated divine revelation to the frailties of human beings, Fletcher argued that ministers of the gospel must accommodate the gospel to their hearers in order to gain a hearing for the gospel without losing the goal of true Christianity. 'True Christianity' contains insights from Fletcher, who devoted himself, according to Wesley, to being 'an altogether Christian'.

This is the first study of an important group in early Methodism. It was quite separate from Wesley's followers, with its own preachers, chapels, training college, and statement of belief. The book shows how the Connexion operated at the grass roots - including how congregations formed, how chapels came to be built, and how the Connexion related to other religious groups.

Perceptible inspiration, a term used by John Wesley to describe the complicated relationship between Holy Spirit, religious knowledge, and the nature of spiritual being, is not unlike the term 'Methodist' which was also coined by critics of Methodism during the eighteenth century in Britain. John Wesley's adversaries, especially the pseudonymous John Smith with whom Wesley exchanged letters for a period of three years, frequently challenged the plausibility of direct spiritual sensation, which Wesley defended. What does Wesley mean by perceptible inspiration? What does the teaching reveal about the nature and existence of God in Wesley's thinking? What does it suggest about the spiritual nature of humankind? In John Wesley's Pneumatology, it is argued that 'perceptible inspiration' more than a sidebar of Methodist thought, offers a useful model for considering the various features of Wesley's views on the work of the Spirit in relation to human existence, participatory religious knowledge, and moral theology.

John Wesley has arguably influenced more English-speaking Christians than any other Protestant interpreter. One reason for this wide influence is that Wesley often spoke about the "heart" and its "affections"-that realm of life where all humans experience their deepest satisfactions, as well as some of their deepest conundrums. However, one of the problems of interpreting and appropriating Wesley is that we have been blinded to Wesley's actual views about "heart religion" by contemporary stereotypes about "affections" or "emotions." Because of this, it is rare that either Wesley's friends or his critics appreciate his sophisticated understanding of affective reality. To make clear what Wesley meant when he emphasized the renewal of the heart, Gregory S. Clapper summarizes some recent paradigm-changing accounts of the nature of "emotion" produced by contemporary philosophers and theologians, and then applies them to Wesley's conception of the heart and its affections. These accounts of emotion throw new light on Wesley's vision of Christianity as a renewal of the heart and make it possible to reclaim the language of the heart, not as a pandering or manipulative rhetoric, but as the framework for a comprehensive theological vision of Christian life and thought. The book closes with several practical applications that make clear the power of Wesley's vision to transform lives today.

Methodism played an important part in the spread of Christianity from its European heartlands to the Americas, Asia, Africa and the Pacific. From John Wesley's initial reluctance, via haphazard ventures and over-ambitious targets, a well-organized and supported Wesleyan Society developed. Smaller branches of British Methodism undertook their own foreign missions. This book, together with a companion volume on the 20th century, offers an account of the overseas mission activity of British and Irish Methodists, its roots and fruits. John Pritchard explores many aspects of mission, ranging from Labrador to New Zealand and from Sierra Leone to Sri Lanka, from open air preaching to political engagement, from the isolation of early pioneers to the creation of self-governing churches. Tracing the nineteenth-century missionary work of the Churches with Wesleyan roots which went on to unite in 1932, Pritchard explores the shifting theologies and attitudes of missionaries who crossed cultural and geographical frontiers as well as those at home who sent and supported them. Necessarily selective in the personalities and events it describes, this book offers a comprehensive overview of a world-changing movement - a story packed with heroism, mistakes, achievements, frustrations, arguments, personalities, rascals and saints.

Teaching on the sanctification of Christians using the difficult word "perfection" has been part of Christian spirituality through the centuries. The Fathers spoke of it and Augustine particularly contributed his penetrating analysis of human motivation in terms of love. Medieval theologians such as Bernard and Thomas Aquinas developed the tradition and wrote of levels or "degrees" of "perfection" in love.However, the doctrine has not fared so well among Protestants. John Wesley was the one major Protestant leader who tried to blend this ancient tradition of Christian "perfection" with the Reformation proclamation of justification by grace through faith. This book seeks to develop Wesley's synthesis of patristic and Reformation theology in order to consider how Christian "perfection" can be expressed in a more nuanced way in today's culture. Noble examines what basis may be found for Wesley's understanding of sanctification in the central doctrines of the church, particularly the atonement, the doctrine of Christ, and the most comprehensive of all Christian doctrines, the doctrine of the Holy Trinity. What he sets out is a fully trinitarian theology of holiness.

This first volume of a two volume edition contains letters written between 1727 and 1756 by the famous hymn writer, poet, and co-founder of Methodism, Charles Wesley (1707-1788), Volume 2 will contain letters written between 1757 and 1788. The edition brings together texts which are located in libraries and archives from across the globe and here presents them as a complete collection for the first time - many of the letters have never been previously published. The appended notes help the reader locate the letters in their proper historical and literary context and provide full information regarding the location of the original source and, where possible, something of its provenance.
These texts provide an intimate glimpse into the world of early Methodism and Charles' own struggles and triumphs as a central figure within it. They collectively document the story of Charles Wesley's early experiences as he sought to find his own place in Methodism and, of key importance for Charles, Methodism's place in the wider purposes of God. Here are letters of a theological kind, letters that reflect on his experiences as an itinerant preacher, letters that show something of his rather unsettled personality and letters that relate to his own personal and domestic circumstances. Here we see something of the inner workings of a nascent religious group. These are not sanitised accounts written by those looking back, but first-hand accounts written from the heart of a lived experience.
While this book will naturally appeal to those who have a specialist interest in the early history of Methodism, for others there is much to be gained from the picture it gives of the wider eighteenth-century world in which Charles and his co-religionists worked and lived.

The Wesleyan tradition of the 18th century and its related movements has had a global impact that has often been understated and underestimated. Charles Yrigoyen, Jr. presents a diverse collection of essays that document the Wesleyan traditions from founder John Wesley's preaching across Great Britain to his followers' spread of Methodist views throughout Latin America, Asia, Africa, Australia, and Europe. Through a series of essays, The Global Impact of the Wesleyan Traditions and Their Related Movements documents the influence of Methodist missionaries on peoples and religions throughout the world. The text is divided into three parts: Part I includes four essays about basic missiological and methodological issues; Part II includes 15 essays that illuminate the global impact of the Wesleyan traditions and related movements on topics such as independent churches in Africa and the Hwa Nan College in China; and Part III describes the resources for researching and extending the global impact of traditions of Wesley's works, such as the Obras de Wesley (the Spanish version of Wesley's works) and the valuable collection of Wesleyana and Methodistica materials at the John Rylands University Library in Manchester, Great Britain. Diverse in scope, The Global Impact of the Wesleyan Traditions and Their Related Movements is a comprehensive volume for religious scholars and historians interested in the Wesleyan traditions.

This resource displays the variety of ways in which the Wesleys' concept of 'the religion of the heart' (that is, the affective dimension of Christian faith) has been understood and embodied in the Methodist tradition. The author then offers some practical suggestions on how a livelier piety, a more deeply felt faith, can be fostered in local congregations, without leading into anti-intellectualism, fanatical emotionalism or maudlin sentimentality. This part approaches theology, worship, preaching, pastoral care, and educational ministry.

A collection of essays that aim to consider broad questions of the role of religion in late eighteenth- and early nineteenth-century Britain by studying a single geographical area. Coalbrookdale in the parish of Madeley, Shropshire is seen as the "birthplace of the industrial revolution" while remaining one of the last examples of a Methodist parish in England. These works engage with a variety of areas of study: Methodism's roots and growth in relation to the Church of England, religion and gender in eighteenth century Britain, and religion and the emergence of an industrial society, and do so from a variety of different approaches: historical, theological, economic and sociological. The result is not only a through examination of a single parish but a consideration of its relation to larger themes in eighteenth-century Britain and the impact of English Methodism on nineteenth-century American Methodism.

A Contoversial Spirit offers a new perspective on the origins and nature of southern evangelicalism. Most recent historians have focused on the differences between evangelicals and non-evangelicals, leading to the perception that during the "Era of Awakenings" American evangelicals constituted a united front. Philip N. Mulder dispels this illusion by examining the internal dynamics of evangelicalism. Although the denominations shared the goal of saving souls, he finds they disagreed over the correct definition of true religion and conversion. Examining conversion narratives, worship, polity and rituals, as well as more formal doctrinal statements in creeds and sermons, Mulder is able to provide a far more nuanced portrait of southern evangelicals than previously available, revealing the deep differences between denominations that the homogenization of religious history has until now obscured.

Luther Lee, D.D. (1800-1889), one of the founders of Wesleyan Methodism, was a nineteenth-century reformer and an ordained minister in the Methodist Episcopal Church. Lee is known to most Methodist historians as a Methodist Episcopal minister who deserted the church that had brought him to spiritual birth and ordination. Wesleyan Methodist church historians know him as the first president of their denomination, an editor of their periodical, and unfortunately, a traitor who betrayed and then subsequently walked away from the church he had helped to establish. His significance to American history has not heretofore been observed. This volume explores Lee's life, his politics, and his theology. One of the author's particular foci is the extent to which Lee affected the antislavery movement. Paul L. Kaufman places Lee within the broad context of nineteenth-century reformism as he battled the "gag rule" of the Methodist Episcopal bishops, and then shaped the Wesleyan Methodist Connection while he served on the highest levels of Garrison's American AntiSlavery Society. Of interest to students and teachers of Methodism, American history, and the abolitionist movement.

During the last 40 years a considerable amount of scholarly attention has been given to John Wesley's way of doing theology. There is extensive debate within Wesleyan circles (particularly in North America) regarding the conception and utility of his theological method, usually identified as the Wesleyan quadrilateral (Scripture, reason, tradition and experience). Many claim it is a unique and fruitful model, with invaluable application for the church today. In this book, Wesley's theological methodology is uncovered from the perspective of his holistic vision of the God-human relationship being centred in love and defined by the qualities of trust and passion, rather than an intellectual comprehension of propositional truths about God. Accordingly, pastoral theology is much more important than academic, systematic theology for Christian experience and spiritual formation. In Wesley's theological method Scripture, reason, community ethos and Christian experience are utilised in an interconnected dynamic network, energised by the presence of the Holy Spirit. God is clearly the sole theological authority and the elements of the system are the means he uses for communication with his people.

It is much harder to define a religious movement than it is to define a religion or denomination. That applies especially when that movement almost defies definition as the Holiness Movement does. The Holiness Movement is a Methodist religious renewal movement that has over 12 million adherents worldwide. Perhaps the most familiar public manifestation of the holiness movement has been its urban holiness missions, and the Salvation Army-noted for its service ministries among poor and people suffering the dislocations that accompany war and disaster-is the most notable example. The A to Z of the Holiness Movement relates important new developments in the Holiness Movement-such as the widely discussed "Holiness Manifesto"-are thoroughly discussed, and the content has also been expanded to include information on figures from Asia and Africa to reflect the continued growth of the Holiness Movement. With a chronology, an introductory essay, a bibliography, and over 400 cross-referenced dictionary entries, this reference has information that cannot be found elsewhere.

Kevin M. Watson offers the first in-depth examination of the early Methodist band meeting: a small group of five to seven people focusing on the confession of sin in order to grow in holiness. The ''social holiness'' of the band meeting figures significantly both in the development of eighteenth-century British Methodism and in understanding shifting forms of community in the context of rapidly changing British society. Arguing that neither John Wesley's theology nor popular Methodism can be understood independent of each other, Watson shows how Wesley synthesized important aspects of Anglican (an emphasis on a disciplined practice of the means of grace) and Moravian (an emphasis on an experience of justification by faith and the witness of the Spirit) piety in his own version of the band meeting. The small groups were of particular significance in John Wesley's theology of discipleship because the bands united his emphasis on the importance of holiness with his conviction that Christians are most likely to make progress in the Christian life together, rather than in isolation.

Pain, Passion and Faith: Revisiting the Place of Charles Wesley in Early Methodism is a significant study of the 18th-century poet and preacher Charles Wesley. Wesley was an influential figure in 18th-century English culture and society; he was co-founder of the Methodist revival movement and one of the most prolific hymn-writers in the English language. His hymns depict the Christian life as characterized by a range of intense emotions, from ecstatic joy to profound suffering. With this book, author Joanna Cruickshank examines the theme of suffering in Charles Wesley s hymns, to help us understand how early Methodist men and women made sense of the physical, emotional and spiritual pains they experienced. Cruickshank uncovers an area of significant disagreement within the Methodist leadership and illuminates Methodist culture more broadly, shedding light on early Methodist responses to contemporary social issues like charity, slavery, and capital punishment.

In 2003, Methodists celebrated the 300th anniversary of the birth of their founder, John Wesley. Today, there are more than 300 Methodist denominations in 140 nations. Covering the activities of this group that plays an important role in the ecumenical movement through its many social and charitable activities in world affairs, this book offers more than 400 entries that describe important events, doctrines, and the church founders, leaders, and other prominent figures who have made notable contributions. It also includes * a list of commonly used acronyms * chronology of historical events * introductory essay on the history of Methodism * bibliography * listing of important libraries and depositories of Methodist materials The impressive list of contributors includes more than 60 specialists who are academics, administrators, pastors, and theologians.