Thematische Bibliographien / Davyhulme (Wesley) Methodist Church

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Auswahl der wissenschaftlichen Literatur zum Thema „Davyhulme (Wesley) Methodist Church“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 29. Juli 2025

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Zeitschriftenartikel zum Thema "Davyhulme (Wesley) Methodist Church"

Madden, Deborah. "Medicine and Moral Reform: The Place of Practical Piety in John Wesley's Art of Physic." Church History 73, no. 4 (2004): 741–58. http://dx.doi.org/10.1017/s0009640700073030.

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It was the Primitive Christians of the “purest ages” who inspired and encouraged the Methodist leader, John Wesley, to create a movement based on his vision of the ancient Church. Wesley was convinced that Methodist doctrine, discipline, and depth of piety came nearer to the Primitive Church than to any other group. Methodism, he argued in his sermon forLaying the Foundation of the New Chapelin 1777, was the “old religion, the religion of the Bible, the religion of the Primitive Church.”

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Chapman, David. "Holiness and Order: British Methodism's Search for the Holy Catholic Church." Ecclesiology 7, no. 1 (2011): 71–96. http://dx.doi.org/10.1163/174553110x540879.

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AbstractThis article investigates British Methodism's doctrine of the Church in relation to its own ecclesial self-understanding. Methodists approach the doctrine of the Church by reflecting on their 'experience' and 'practice', rather than systematically. The article sketches the cultural and ecclesial context of Methodist ecclesiology before investigating the key sources of British Methodist doctrinal teaching on the Church: the theological legacy of John Wesley; the influence of the non-Wesleyan Methodist traditions as represented by Primitive Methodism; twentieth-century ecumenical develop

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Morris-Chapman, Daniel J. Pratt. "John Wesley and Methodist Responses to Slavery in America." Holiness 5, no. 1 (2020): 37–58. http://dx.doi.org/10.2478/holiness-2019-0003.

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AbstractJohn Wesley considered the slave trade to be a national disgrace. However, while the American Methodist Church had initially made bold declarations concerning the evils of slavery, the practical application of this principled opposition was seriously compromised, obstructed by the leviathan of the plantation economy prominent in this period of American history. This paper surveys a variety of Methodist responses to slavery and race, exploring the dialectical germination of ideas like holiness, liberty and equality within the realities of the Antebellum context.

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NOCKLES, PETER. "Reactions to Robert Southey's Life of Wesley (1820) Reconsidered." Journal of Ecclesiastical History 63, no. 1 (2011): 61–80. http://dx.doi.org/10.1017/s0022046910001223.

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This article analyses the varying contemporary and later responses to Robert Southey's Life of Wesley (1820). Acclaimed for its literary qualities, its appearance in the shadow of the Evangelical Revival and the growing Methodist movement meant that its biographical perspective was long obscured by the nineteenth-century ‘Wesley legend’. Methodist reviewers such as Henry Moore and Richard Watson, repelled by his critique of ‘enthusiasm’ as well as his claim that Wesley was motivated by power and ‘ambition’, questioned Southey's theological credentials and religious orthodoxy. A more nuanced vi

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Stobart, Andrew. "‘Storying the leading’: curating narratives of leadership in conversation with Vaughan S. Roberts and David Sims, Leading by Story." Holiness 4, no. 1 (2020): 149–65. http://dx.doi.org/10.2478/holiness-2018-0002.

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AbstractThis article has been developed from a conversation held and recorded at the Wesley House community in January 2018, as part of its regular Thursday evening Methodist Studies sessions. The session used Roberts’ and Sims’ recently published book Leading by Story to consider how leadership is embodied in ministry. Sharing stories of leadership in Wesley House's cross-cultural community led to significant insights, which arose as one particular leadership story was explored using Roberts’ and Sims’ central concept of ‘curating stories’. This article offers the conversation as a reflective

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Wellings, Martin. "‘In perfect harmony with the spirit of the age’: The Oxford University Wesley Guild, 1883–1914." Studies in Church History 55 (June 2019): 479–93. http://dx.doi.org/10.1017/stc.2018.36.

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From the middle of the nineteenth century, educational opportunities at the older English universities were gradually extended beyond the limits of the Church of England, first with the abolition of the university tests and then with the opening of higher degrees to Nonconformists. Wesleyan Methodists were keen to take advantage of this new situation, and also to safeguard their young people from non-Methodist influences. A student organization was established in Oxford in 1883, closely linked to the city centre chapel and its ministers, and this Wesley Guild (later the Wesley Society, and the

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Fumanti, Mattia. "‘A Light-Hearted Bunch of Ladies’: Gendered Power and Irreverent Piety in the Ghanaian Methodist Diaspora." Africa 80, no. 2 (2010): 200–223. http://dx.doi.org/10.3366/afr.2010.0202.

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This article explores the making of gendered and religious identities among a group of Ghanaian Methodist women in London by bringing to the fore the complex and irreverent ways in which the women of Susanna Wesley Mission Auxiliary (SUWMA) negotiate their recognition within the predominantly patriarchal settings of the Methodist Church. If, on the one hand, the association and its members conform to Christian values and widely accepted Ghanaian constructions of womanhood, on the other hand, flouting expectations of pious femininity, they claim a unique, elevated position within the church. Th

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Samosir, Nettina, and Mangatas Parhusip. "PERJAMUAN KUDUS BAGI ANAK DALAM GEREJA METHODIST." Majalah Ilmiah METHODA 13, no. 1 (2023): 22–26. http://dx.doi.org/10.46880/methoda.vol13no1.pp22-26.

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This study aims to find out about the attitude of the Methodist Church in involving children to receive the elements of the communion. The Holy Communion is one of the two sacraments recognized by Protestant Christian churches. This Holy Communion is a direct command from the Lord Jesus to be carried out by His churches on this earth. This can be seen from the words of Jesus who stated "Do this in remembrance of me". According to John Wesley, communion is a suggestion of grace that God has given to every human being. That gift was given by God to everyone by God's will, everyone can receive it

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Leach, Jane. "The end of theological education – is wisdom the principal thing?" Holiness 1, no. 1 (2020): 21–55. http://dx.doi.org/10.2478/holiness-2015-0002.

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AbstractThis article invites reflection on the theological purposes of the education of church leaders. It is conceived as a piece of practical theology that arises from the challenge to the Wesley House Trustees in Cambridge to reconceive and re-articulate their vision for theological education in a time of turbulence and change. I reflect on Wesley House’s inheritance as a community of formation (paideia) and rigorous scholarship (Wissenschaft); and on the opportunities offered for the future of theological education in this context by a serious engagement with both the practices and concept

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Sibarani, Apriani Magdalena. "EKKLESIOLOGI GEREJA DALAM RELASI KESETARAAN DAN KEADILAN GENDER." Majalah Ilmiah METHODA 11, no. 1 (2021): 25–34. http://dx.doi.org/10.46880/methoda.vol11no1.pp25-34.

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Gender injustice is a challenge in Indonesian society in general and sadly this condition is still happening in the church which should teach and proclaim love, equality and justice for women and men as the image and of God. In this regard, the author will outline the roles and challenges of women in church ministry, the elements that affect the inequalities and injustices experienced by women in church ministry. Furthermore, the author also explores the thoughts and experiences of John Wesley as a "Methodist Father" regarding the role of women in church ministry. The exploration of John Wesle

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Dissertationen zum Thema "Davyhulme (Wesley) Methodist Church"

Shaddox, Billy Mack. "Church growth movement theology in a Wesleyan setting." Theological Research Exchange Network (TREN), 1985. http://www.tren.com/search.cfm?p100-0142.

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McElwain, Randall D. "Singing the word: the role of the Old Testament in selected hymns of Charles Wesley and some implications for Twenty-First Century worship in terms of the 'Blueprint' model /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Mitchell, Robert Daniel. "The Wesleyan Quadrilateral relocating the conversation /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1367834161&SrchMode=1&sid=5&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220041911&clientId=10355.

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Maddock, Ian Jules. "Men of one book : a comparison of two methodist preachers, John Wesley and George Whitefield." Thesis, University of the Highlands and Islands, 2009. https://pure.uhi.ac.uk/portal/en/studentthesis/men-of-one-book(2411830a-ff83-4a98-8e27-958a6f311805).html.

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This thesis compares various aspects of the preaching ministries conducted by two Methodist contemporaries, preachers, and professed ‘men of one book’, John Wesley and George Whitefield. One of the principal ways in which Wesley and Whitefield manifested their desire to be ‘men of one book’ was through a life-long commitment to itinerant preaching. Indeed it was especially in their capacity as ‘preachers of one book’ that Wesley and Whitefield feature so prominently in an evangelical revival that spanned not only England, Scotland, Wales, Ireland and the American colonies, but also included

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Royals, Gary C. "The decline of God a model for understanding Christian doctrine in the local United Methodist Church /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Boafo, Paul Kwabena. "An examination of the theology of John Wesley with particular reference to his socio-political teaching and its relevance to the Ghanaian situation." Thesis, Queen's University Belfast, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287262.

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Houff, D. Michael. "A model for developing a United Methodist mission church for the poor and homeless born out of Wesleyan/Methodist ethos and theology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Curtis, Jonathan Paul. "Methodism and abstinence : a history of the Methodist Church and teetotalism." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/25394.

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This thesis has two overarching aims. The first aim is to understand the origins and development of temperance and abstinence in British Methodism, particularly through the theology that informed what may broadly be called the Methodist teetotal movement in its period of greatest popularity from 1830 until 1919. The second is to consider the downfall of this movement in the period from 1945 until 1974, when the Methodist Connexion adopted the view that each Methodist “must consider his personal attitude to all drugs in relation to his Christian vocation”. The need for the study arises from the

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Blowers, LaVerne P. "Love divine all loves compelling missionary motives in the Wesleyan tradition /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Maddock, Ian J. "Men of one book a comparison of two methodist preachers, John Wesley and George Whitefield /." Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=26050.

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Bücher zum Thema "Davyhulme (Wesley) Methodist Church"

Centre, Manchester Wesley Research. Wesley and Methodist studies. Didsbury Press, 2009.

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Neville, Richardson, and Malinga Purity, eds. Rediscovering Wesley for Africa: Themes from John Wesley for Africa today. 2nd ed. Methodist Church of Southern Africa, Education for Ministry and Mission Unit, 2006.

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Christianity, Currents in World, ed. John Wesley and early Methodist conversion. Currents in World Christianity Project, 1997.

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Wellman, Sam. John Wesley: Founder of the Methodist Church. Barbour & Co., 1997.

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Wellman, Sam. John Wesley: Founder of the Methodist Church. Chelsea House Publishers, 1999.

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Bevins, Winfield H. Rediscovering John Wesley. Pathway Press, 2004.

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1964-, Stacey John fl, ed. John Wesley: Contemporary perspectives. Epworth Press, 1988.

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John, Wesley. John Wesley in Devon: Extracts from the Journals of John Wesley ... (M. Wickes?), 1985.

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Byrne, Herbert W. Wesley and the Methodist movement: Portraits of John Wesley and his influence. Schmul Publishing Co., 2003.

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Wesleyan Methodist Church. Wesley Guild. The Wesley Guild manuscript collection (Reference WG). John Rylands Research Institute, 1996.

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Buchteile zum Thema "Davyhulme (Wesley) Methodist Church"

Tyson, John R. "/ The First Fruits of the Methodist Revival." In Charles Wesley. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195134858.003.0004.

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Abstract Charles Wesley’s conversion began in him a tidal wave of spiritual energy and action. Two days after his personal Pentecost, Charles began spreading the good news about salvation by faith. In the afterglow of his own experience he spoke to a few friends, and ministered in intercessory prayer, serving most directly through spiritual conversation. As his health returned he stepped into his ministerial vocation with renewed strength and vigor. His journal for the days following the conversion finds him writing sermons, officiating at vespers, and speaking to others about spiritual format

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Charles, Wallace. "The Evening Prayers Controversy." In Susanna Wesley. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195074376.003.0007.

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Abstract A dispute in the winter of 1711 / 171 2 over Susanna’s conduct of irregular worship services gives another stunning example of how far a woman’s conscience might oppose both the prerogatives of her husband and priest and the canons of the established church. The story, well known in Methodist legend because of its presumed impact on the nine-year-old John Wesley, ranks with the earlier theological, marital, and political quarrel over who was rightfully king (see chapter 1, the Yar borough and Hickes correspondence, in part I of this volume).

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Johnson, Dale A. "The Methodist Quest For An Educated Ministry." In The Changing Shape Of English Nonconformity, 1825-1925. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121636.003.0004.

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Abstract The Methodist pattern of education for ministry, as was briefly noted earlier, differed considerably from that of the older Nonconformist groups. That difference was rooted in part in the centralized Methodist structure, first in the person of John Wesley and later in the continuing authority of the Conference, as opposed to the independency of the Congregational and Baptist churches. For one thing, Methodists did not establish an institution for ministerial training until 1834. To have done so in the eighteenth century would have meant separating from the Church of England, an action

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Chilcote, Paul W. "John and Charles Wesley." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0016.

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This chapter examines the theologies of the sacraments of the eighteenth-century brothers John and Charles Wesley, two of the most influential leaders of the eighteenth-century evangelical movement in the Church of England. Based on the synergistic relationship between worship and theology, and combining evangelical experience and sacramental grace, the Wesley brothers asserted that God in Christ initiates the work of grace in believers through Baptism and sustains it through Eucharist. In short, believers receive inward grace through the outward means of the sacraments. In their theological w

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Wainwright, Geoffrey. "The Sacraments in Wesleyan Perspective." In Worship with One Accord. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195116106.003.0007.

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Abstract To TREAT ANY MATTER IN A WESLEYAN PERSPECTIVE IS NOT MERELY, FOR A Methodist, an act of piety toward John and Charles Wesley, the principal founders of our particular tradition, although such gestures certainly have their proper place for Christians who live in the communion of the saints. There is another reason why, in the late twentieth century, American Methodists should be looking to the Wesley brothers for guidance. Our own missionary situation bears an uncanny resemblance to the England of the eighteenth century in which the Methodist movement took its origins. For two centurie

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Lewis, Simon. "Justification and Assurance." In Anti-Methodism and Theological Controversy in Eighteenth-Century England. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0003.

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Chapter 2 explores the soteriological clashes between Methodists and their High Church opponents. It locates these exchanges as a continuation of a historic dispute over definitions of ‘true’ Church of England doctrines, as taught in the Thirty-Nine Articles of Religion. Calvinist evangelicals believed they were fulfilling the work of Reformed Anglicans, such as John Edwards (1637–1716), who had maintained the ‘good old way’ of the Reformation after the Restoration. Anti-Methodist High Churchmen, on the other hand, perceived these harangues as merely a feeble attempt to reignite a war already

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Lewis, Simon. "Epilogue and Conclusion." In Anti-Methodism and Theological Controversy in Eighteenth-Century England. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0009.

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This chapter stresses the importance of history. Far from viewing Methodism as an innovative movement, anti-Methodist authors associated John Wesley and George Whitefield’s ministries with the past. There was, however, no single conception of the past which united the theologically diverse range of authors who attacked Methodism. Thus, there was no homogeneous definition of ‘Methodism’ on which opponents could agree. This disparity was a product of the fierce contests over the doctrinal makeup of the eighteenth-century Church of England. For orthodox divines, attacking Methodism formed merely

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Lee, John W. I. "Nursed in the Arms of Poverty." In The First Black Archaeologist. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197578995.003.0002.

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This chapter traces John Wesley Gilbert’s family origins (noting the possibility that one or more of his enslaved ancestors came to Georgia from Antigua), then examines his birth into slavery in 1863. It reconstructs his childhood and family life in Augusta, Georgia, and his early education in the public schools of that city. It examines his studies at the Baptist-sponsored Augusta Institute, a training school for black ministers and teachers. When the school moved to Atlanta and became the Atlanta Baptist Seminary, Gilbert moved to Atlanta with it to continue his studies but was forced to ret

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Noll, Mark. "Hymnody." In The Oxford Handbook of Early Evangelicalism. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.34.

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Abstract Landmark hymn collections by George Whitefield (1753) and especially John Wesley (1780) broadcast the key emphases of the eighteenth-century evangelical movement. John’s brother Charles led in creating a new hymnody for the awakenings’ new sensibilities. Antecedents of evangelical hymnody included the High-Church Anglican societies of the late seventeenth century where psalm-singing played a large part. Continental hymnody, as developed by Lutherans, pietistic movements, and especially the Moravians, contributed more in both expressive content and creative forms. Puritanism was a thir

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Lee, John W. I. "A Humble Worker in the Colored Ranks." In The First Black Archaeologist. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197578995.003.0009.

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This chapter focuses on John Wesley Gilbert’s life and career from 1891 to 1910, a period in which he earned a reputation as “the finest Greek scholar in the South” and became nationally known as an educator and civic leader. The chapter begins by examining the scholarly networks that tied Gilbert to the members of the American Philological Association (APA) and the Archaeological Institute of America (AIA) and describes Gilbert’s attendance at the 1900 joint APA-AIA conference held in Philadelphia. The chapter examines the successes of Paine Institute (which became Paine College in 1903) unde

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