This is a major 2008 study of the daily life and spirituality of early Methodist men and women. Phyllis Mack challenges traditional, negative depictions of early Methodism through an analysis of a vast array of primary sources - prayers, pamphlets, hymns, diaries, recipes, private letters, accounts of dreams, and rules for housekeeping. She examines how ordinary men and women understood the seismic shift from the religious culture of the seventeenth century to the so-called 'disenchantment of the world' that developed out of the Enlightenment. She places particular emphasis on the experience of women, arguing that both their spirituality and their contributions to the movement were different from men's. This revisionist account sheds light on how ordinary people understood their experience of religious conversion, marriage, worship, sexuality, friendship, and the supernatural, and what motivated them to travel the world as missionaries.

Hugh Bourne (1772-1852) was a Methodist preacher who is best known as the co-founder of the Primitive Methodist movement. After converting to Methodism in 1799, Bourne became influenced by the evangelical American Lorenzo Dow (1777-1834) and together with William Clowes held an open-air evangelical meeting in 1807. Such gatherings were prohibited by the Methodist Conference, and the two were expelled by the Methodist Society in 1808. They formed the Primitive Methodist Connexion in 1810, with Bourne assuming a leading role in the movement. This volume, first published in 1854 and written by Bourne's nephew John Walford, contains a detailed biography of Bourne. Using private papers inherited on Bourne's death, his childhood, conversion and the founding of the movement are described, with his leadership of the Connexion also discussed. This biography provides valuable information concerning Bourne's life and motivations during and after the founding of the movement.

Methodist missionary Thomas Birch Freeman (1809 1890) was one of the most successful missionaries of his day, founding churches in Nigeria and the Gold Coast. The son of an African father and English mother, he possessed great diplomatic skills in dealing with colonial administrators and native rulers, and Methodist churches spread rapidly using literate converts as lay preachers, particularly among freed and repatriated slaves. His resignation was caused by financial problems due to poor accounting. His Journal was serialised in a Methodist periodical between 1840 and 1843, published as a book in 1843, and revised the following year. His attempts to get the slave trade and the practice of human sacrifice abolished in Dahomey were frustrated, but he was much more successful in founding missions. The book is a fascinating picture of life in West Africa in the mid-nineteenth century.

Holliday Bickerstaff Kendall (1844 1919) was a Methodist minister and a social historian. Born into a family of Primitive Methodist ministers, Kendall himself served as a minister between 1864 and 1903. This volume, written during his retirement and first published in 1919, contains Kendall's history of the origins and development of the Primitive Methodist movement. The movement originated with Hugh Bourne (1772 1852) and William Clowes (1780 1851), who attempted to restore the mass evangelism they thought had been lost in the Wesleyan Church after 1810. Kendall explores the social and political context of this period, and discusses Bourne's and Clowes' influence on the origins of the movement. He then describes the growth and development of the movement in the nineteenth century, discussing the expansion of the church until 1918. This clear and concise volume is considered the definitive work on the history of the movement.

In Three Simple Rules, Rueben Job offers an interpretation of John Wesley's General Rules for today's readers. For individual reading or group study, this insightful work calls us to mutual respect, unity and a deeper daily relationship with God. This simple but challenging look at three commands, "do no harm, do good, stay in love with God." Every year I review the three general rules of the United Methodist Church with those who are being ordained. Now I have a wonderful ordination gift to give them in Bishop Job s, Three Simple Rules, to start and deepen the conversation as they enter a new relationship with the church. Bishop Job has described by attending upon all the ordinances of God to be to stay in love with God. It s a fresh language that speaks especially to long-time Christians and United Methodists. Sally Dyck, Resident Bishop, Minnesota Area

Three Simple Rules is a new catechism for everyone wanting to follow Jesus Christ. These practices for holy living should replace the membership vows in every church Don t let the title fool you. Bishop Job writes, The rules are simple, but the way is not easy. Only those with great courage will attempt it, and only those with great faith will be able to walk this exciting and demanding way. John Hopkins, Resident Bishop, East Ohio Area"

This is a major new study of the daily life and spirituality of early Methodist men and women. Phyllis Mack challenges traditional, negative depictions of early Methodism through an analysis of a vast array of primary sources - prayers, pamphlets, hymns, diaries, recipes, private letters, accounts of dreams, rules for housekeeping - many of which have never been used before. She examines how ordinary men and women understood the seismic shift from the religious culture of the seventeenth century to the so-called 'disenchantment of the world' that developed out of the Enlightenment. She places particular emphasis on the experience of women, arguing that both their spirituality and their contributions to the movement were different from men's. This revisionist account sheds new light on how ordinary people understood their experience of religious conversion, marriage, worship, sexuality, friendship, and the supernatural, and what motivated them to travel the world as missionaries.

A Real Christian: The Life of John Wesley fills a void in available books in Wesleyan studies by providing a brief, solid biography that focuses on Wesley himself. While exploring Wesley's ancestry, birth, death, and every major biographical and theological event between, Collins also explores the theme of John Wesley's spiritual growth and maturation.

Wesley came to the conclusion that real Christians are those whose inward (and outward) lives have been transformed by the bountiful sanctifying grace of God -- what he termed real Christianity, and this he strove to obtain for himself. Real Christianity, as Wesley understood it, embraces both works of piety and mercy, the person and the social.

John Wesley s Teaching is the first systematic exposition of John Wesley's theology that is also faithful to Wesley's own writings. Wesley was a prolific writer and commentator on Scripture---his collected works fill eighteen volumes---and yet it is commonly held that he was not systematic or consistent in his theology and teachings. On the contrary, Thomas C. Oden demonstrates that Wesley displayed a remarkable degree of internal consistency over sixty years of preaching and ministry. This series of 4 volumes is a text-by-text guide to John Wesley s teaching. It introduces Wesley s thought on the basic tenets of Christian teaching: God, providence, and man (volume 1), Christ and salvation (volume 2), the practice of pastoral care (volume 3), and issues of ethics and society (volume 4). In everyday modern English, Oden clarifies Wesley s explicit intent and communicates his meaning clearly to a contemporary audience. Both lay and professional readers will find this series useful for devotional reading, moral reflection, sermon preparation, and for referencing Wesley s opinions on a broad range of pressing issues of contemporary society."

The ways in which people change and grow, and learn to become good, are not only about conscious decisions to behave well, but about internal change which allows a loving and compassionate response to others. Such change can take place in psychotherapy; this book explores whether similar processes can occur in a religious context. Using the work of Julia Kristeva and other post-Kleinian psychoanalysts, change and resistance to change are examined in the lives of John Wesley, the founder of Methodism, and his brother Charles, the greatest English hymn-writer. Their mother's description of them as young men as 'two scrubby travellers', was a prescient expression indicating their future pilgrimage, which they negotiated through many struggles and compromises; it points towards the 'wounded healer', a description which could be applied to John in later years. The use of psychoanalytic thought in this study allows the exploration of unconscious as well as conscious processes at work and interesting differences emerge, which shed light on the elements in religion that promote or inhibit change, and the influence of personality factors. 'Two scrubby travellers': A psychoanalytic view of flourishing and constraint in religion through the lives of John and Charles Wesley enriches our understanding of these two important historical figures. It questions the categorising of forms of religion as conducive to change and so 'mature', and other forms as 'immature', at a time when many, particularly young people, are attracted by fundamentalist, evangelical forms of belief. This book will be essential reading for researchers working at the intersection of psychoanalysis and religious studies; it will also be of interest to psychotherapists and psychoanalysts more generally, and to researchers in the philosophy of religion.

A critical contribution to the history of Britain and the U.S., this book demonstrates how the search for personal supernatural power lay at the heart of the so-called eighteenth-century English evangelical revival. John Kent rejects the view that the Wesleys rescued the British from moral and spiritual decay by reviving primitive Christianity. The study is of interest to everyone concerned with the history of Methodism and the Church of England, the Evangelical tradition, and eighteenth-century religious thought and experience.

Scholars have historically associated John Wesley's educational endeavours with the boarding school he established at Kingswood, near Bristol, in 1746. However, his educational endeavours extended well beyond that single institution, even to non-Methodist educational programmes. This book sets out Wesley's thinking and practice concerning child-rearing and education, particularly in relation to gender and class, in its broader eighteenth-century social and cultural context. Drawing on writings from Churchmen, Dissenters, economists, philosophers and reformers as well as educationalists, this study demonstrates that the political, religious and ideological backdrop to Wesley's work was neither static nor consistent. It also highlights Wesley's eighteenth-century fellow Evangelicals including Lady Huntingdon, John Fletcher, Hannah More and Robert Raikes to demonstrate whether Wesley's thinking and practice around schooling was in any way unique. This study sheds light on how Wesley's attitudes to education were influencing and influenced by the society in which he lived and worked. As such, it will be of great interest to academics with an interest in Methodism, education and eighteenth-century attitudes towards gender and class.

Features & Benefits- Examines the faith of John and Charles Wesley- Organized around four themes: message, community, discipline and servanthood- Concise but comprehensive- Highlights the unique strengths of Wesleyan theology- Draws on John Wesley's writings and Charles Wesley's hymns- Written by a scholar and teacher specializing on the Wesleys

In recent years, new music and worship styles have enriched the worship styles have enriched the worship experience, from contemporary worship and praise music to world music. New hymnody offers modern images and refreshing tunes that tell the old, old story. Now churches can continue to sing the hymns they treasure and add newer music to their worship life! All editions come with Cross & Flame emblem on the cover except for the "Cross Only" version of the Pew Edition.

The Primitive Methodist Connexion's mature social character may have been working-class, but this did not reflect its social origins. This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows that the Primitive Methodist Connexion was a religious movementled by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actual respectability, deterred potential recruits. SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector.

The second of three volumes devoted to Wesley s theological writings contains two major sets of material. The first set (edited by Paul Chilcote) contains writings throughout Wesley s ministry devoted to defense of the doctrine of Christian perfection, including "A Plain Account of Christian Perfection." The second set (edited by Kenneth Collins) collects Wesley s various treatises focused on predestination and related issues, often in direct debate with Calvinist writers, including "Predestination Calmly Considered."

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.