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Journal articles on the topic 'Davyhulme (Wesley) Methodist Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

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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2

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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3

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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4

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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6

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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7

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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8

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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11

Yates, Kelly Diehl. "‘Perhaps he cannot know’: John Wesley's Use of Doubt as a Principle of his ‘Catholic Spirit’." Studies in Church History 52 (June 2016): 331–46. http://dx.doi.org/10.1017/stc.2015.19.

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John Wesley published his sermon ‘Catholic Spirit’ in 1750, after he and his preachers had experienced persecution by Church leaders. Wesley stressed that persecution stemmed from lack of tolerance, and one of the reasons for this was the absence of liberty of thinking in the Church. In order for liberty of thinking to be practised, one had to be able to doubt one's own opinions, thereby accepting the limitations of one's knowledge. Most of this sermon, now lauded for its ecumenical brilliance, asserts that such acceptance provides space for tolerance. This tolerance leads to Christian unity.

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12

Mtshiselwa, Ndikho. "‘SURELY, GOODNESS AND MERCY SHALL FOLLOW ME...’: READING PSALM 23:6 IN CONVERSATION WITH JOHN WESLEY." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 116–30. http://dx.doi.org/10.25159/2412-4265/381.

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On the understanding that the addressees of Psalm 23 experienced the challenges of poverty, corruption, injustices and conflict, the interest of this article lies at asking three cardinal questions: First, what Imago Dei does Ps 23 present in the context of poverty, corruption, injustice and conflict, and more importantly with respect to the ‘goodness and mercy’ of YHWH? Second, how does the idea of ‘goodness and mercy’ (cf. Ps 23:6) relate to John Wesley’s theology on the ‘works of mercy’ and ‘doing good’ − particularly in light of the mission imperatives of the Methodist Church of Southern A

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Chastain, Emily Nelms. "‘Break[ing] the System’: How the Methodist Student Movement Motivated a Generation to Challenge Their Denomination’s Segregationist Polity." Wesley and Methodist Studies 17, no. 1 (2025): 62–90. https://doi.org/10.5325/weslmethstud.17.1.0062.

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ABSTRACT The Methodist Student Movement (MSM) emerged just before the 1939 denominational inauguration and catalyzed engaged youth within the Methodist Church. Facilitated through national to local leadership, it aimed at educating and empowering young adults via Wesley Foundations, National Conferences, and civic involvement. Its work turned contentious as youth pressed for quicker desegregation in defiance of the Church’s sluggish stance. This conflict highlighted a divergence in theological adherence regarding equality, leading to the gradual dissolution of MSM tools and youth participation

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Takao, Kawanishi. "Wesley in Oxford and the Legend of Holy Grail’s Knight: The Study about the Root of Methodism to the World, and the Foundation of Kwansei-Gakuin in Japan." Academic Journal of Interdisciplinary Studies 6, no. 1 (2017): 9–16. http://dx.doi.org/10.5901/ajis.2017.v6n1p9.

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Abstract John Wesley (1703-91）is known as the founder of Methodism in his time of Oxford University’s Scholar. However, about his Methodical religious theory, he got more spiritual and important influence from other continents not only Oxford in Great Britain but also Europe and America. Through Wesley’s experience and awakening in those continents, Methodism became the new religion with Revival by the spiritual power of “Holy Grail”. By this research using Multidisciplinary approach about the study of Legend of Holy Grail’s Knight, - from King Arthur and Knights of the Round Table in the Medi

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Osei-Bonsu, Robert, and Samson Dakio. "Small group ministry through the eyes of John Wesley as a disciplining and membership retention model for the SDA Church." Journal of Asia Adventist Seminary 16, no. 1 (2013): 51–68. https://doi.org/10.63201/pffd3262.

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Membership retention is obviously one of the greatest challenges for ministers of the gospel. There seems to be an exponential membership loss across denominations in Christendom for the past few decades. This status quo finds—to a great extent—its roots in the methods employed to nurture a church. It is in this perspective that John Wesley’s method of creating small, interactive groups in order to retain converts is evoked. This study employs a quasi-historical approach to appraise the small group ministry method revolutionized by J. Wesley—for he was not the instigator of it. Upon analysis o

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Kurniawan, Markus. "Doktrin Kesempurnaan Kristen menurut Pandangan John Wesley dan Relevansinya di Era Digital." RERUM: Journal of Biblical Practice 1, no. 2 (2022): 165–83. http://dx.doi.org/10.55076/rerum.v1i2.15.

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One of the figures in the history of the world church, is a man named John Wesley. Due to the influence of the Methodist movement that he initiated, Europe, especially in England, for some time experienced a revival. An event that cannot be ignored because it had the effect that kept Britain from collapsing morally. The movement's greatest influence was to push for the policy of abolishing slavery. One of the most important teachings of the Wesleyans is about Christian perfections (Christian Perfections). A centuries-old teaching that John Wesley interpreted differently. The idea of Christian

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Clarke, Martin V. "The Illingworth Moor Singers' Book: A Snapshot of Methodist Music in the Early Nineteenth Century." Nineteenth-Century Music Review 7, no. 1 (2010): 81–103. http://dx.doi.org/10.1017/s1479409800001154.

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Congregational song occupies a central place in the history of Methodism and offers an insight into the theological, doctrinal, cultural and educational principles and practices of the movement. The repertoire, performance styles and musical preferences in evidence across Methodism at different points in its history reflect the historical influences that shaped it, the frequent tensions that emerged between local practices and the movement's hierarchy and the disputes that led to a proliferation of breakaway groups during the nineteenth century. The focus of this article will be the implicit t

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18

Kloes, Andrew. "Reading John Wesley through Seventeenth-Century Continental European Reformed Theologians." Bulletin of the John Rylands Library 94, no. 2 (2018): 73–93. http://dx.doi.org/10.7227/bjrl.94.2.3.

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This article analyses the theological development of the eighteenth-century Church of England priest Augustus Montague Toplady through two manuscript collections. The first of these is a copy of John Wesley’s Explanatory Notes upon the New Testament that Toplady heavily annotated during his time as a university student in 1758. This book is held in the Methodist Archives and Research Centre at the John Rylands Library. Toplady’s handwritten notes total approximately 6,000 words and provide additional information regarding the development of his views of John Wesley and Methodism, ones which he

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19

Smith, John Q. "Occupational Groups Among the Early Methodists of the Keighley Circuit." Church History 57, no. 2 (1988): 187–96. http://dx.doi.org/10.2307/3167185.

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The success of early Methodism in the textile-manufacturing region of Yorkshire and Lancashire is an important part of the overall story of the success of the Methodists. That Wesley's teachings and societies should have thrived in this rough area is almost as surprising as the success of the Wesleyans in Cornwall. Any attempt to explain this growth must include an investigation into the question: what kind of people chose to join the Methodists? Earlier historians of Methodism, including John Wesley Bready, Leslie F. Church, Maldwyn Edwards, W. J. Warner, and Robert F. Wearmouth, have offered

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20

Macquiban, Tim. "Industrial Day-Dreams: S. E. Keeble and the Place of Work and Labour in Late Victorian and Edwardian Methodism." Studies in Church History 37 (2002): 331–42. http://dx.doi.org/10.1017/s0424208400014832.

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Discussion of the use of time in industrial Britain hardened in the nineteenth century into debates about the morality of work and its rewards, about the ethics of labour and the exploitation of the labourer, issues neglected in a Methodism dominated by the prevailing social thought of evangelicalism which persisted throughout most of the century. While much valuable work has been done recently on a re-assessment of the place of Wesleyan Methodist businessmen’s influence in politics, commerce, and industry in the heyday of Victorian and Edwardian Britain, not so much has been done on the attit

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21

Assanful, Vincent. "“To Fast or not to Fast”: Religious Diversity and Peaceful Coexistence in Ghana." Oguaa Journal of Religion and Human Values 7, no. 1 (2023): 1–18. http://dx.doi.org/10.47963/ojorhv.v7i1.1146.

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During the 2021 Ramadan fasting, a controversy arose in the Wesley Girls‘ High School, Cape Coast that brought to the fore theneed to deepen the discussions on religious diversity and accommodation of different faiths in Ghanaian public schools. Thedisagreement stemmed from the fact that the school prevented a Muslim girl from engaging in the annual Muslim Ramadan fasting, with the excuse that it would affect the health of the child. The school, which was built by the Wesleyan Methodist Missionaries, had the support of the Methodist Church. The Muslim groupings in Ghana felt that the attempt t

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22

Clarke, Martin V. "Music and Charles Wesley’s Legacy." Journal of Religious History, Literature and Culture 10, no. 2 (2024): 57–80. https://doi.org/10.16922/jrhlc.10.2.5.

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Charles Wesley is one of the most prominent figures in the history of Methodism, arguably second only in the popular imagination to his older brother, John. In large part, this is due to Charles’s prolific achievements as a hymn writer. A significant number of his hymns, albeit a small proportion of the estimated nine thousand he wrote, have been widely and continuously sung in worship by Methodists and other Christians in Great Britain and beyond since the eighteenth century. Charles’s hymn texts were written to be sung, whether by the early followers of Methodism in the small group meetings

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23

Napitupulu, Berty Kristina. "KAJIAN TEOLOGI KONTEMPORER JOHN WESLEY TENTANG SPIRITUALITAS KRISTEN SEBAGAI DASAR PENGHAYATAN MENGASIHI TUHAN DAN SESAMA DI DALAM IBADAH SECARA DARING PADA MASA PANDEMI." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 5, no. 1 (2022): 1–11. https://doi.org/10.36972/jvow.v5i1.124.

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The phenomenon and reality of organizing online worship during the Covid-19 pandemic have been going on for more than a year with pros and cons at the beginning of the transition from offline to online based on the meaning of Christian spirituality. This study aims to describe Christian spirituality based on the appreciation of loving God and others in online worship during the COVID-19 pandemic. The research was conducted qualitatively through preliminary observations, online worship observations, documents, and unstructured interviews. Secondary data in the form of a literature review were a

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오성욱. "Forming a Theological Dialogue between the Wesleyan Quadrilateral in John Wesley and the Baptist Vision in James McClendon: Focused on Theological Methodology and Emphasis in Methodist Church and Baptist Church in the USA." Korean Jounal of Systematic Theology ll, no. 49 (2017): 135–67. http://dx.doi.org/10.21650/ksst..49.201712.135.

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Mujinga, Martin, and Jacob Mokhutso. "A critical evaluation of the context and history of the Methodist Church of Southern Africa’s “One and Undivided Church” statement." Pharos Journal of Theology, no. 104(5) (November 2023). http://dx.doi.org/10.46222/pharosjot.104.513.

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The statement “one undivided church” has always been at the centre of theology since New Testament times. Jesus in his greatest prayer in (John 17) appealed to God that his followers may be one, as he and God are one. For Jesus, oneness was proof that he was sent by God. In the history of Methodism, John Wesley, as late as a month before he died in 1791, wrote to Ezekiel Cooper in Philadelphia saying, “lose no opportunity of declaring to all people that the Methodists are one in all the world and that it is their full determination so to continue” (Wesley, 1997:260). Furthermore, the oneness t

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Adubofour, Samuel B., and Hosei Osei. "Renewal and Revivalism in Ghanaian Methodism: The Catalytic Role of Prayer Fellowships." E-Journal of Religious and Theological Studies, November 16, 2020, 374–85. http://dx.doi.org/10.38159/erats.2020114.

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Branded prayer programmes have taken centre stage in contemporary Ghanaian Christianity, and Methodism in Ghana has its fair share. The origins of these spiritual activities are nebulous. This study investigates the historical roots of the contemporary revival and renewal programmes in Methodist Church Ghana. Through historical and phenomenological research approach, the study highlights the catalytic role played by the twentieth-century prayer fellowships, which functioned as fringe groups in the Church. A re-visioning of John Wesley as a Pentecostal fore-bearer of the Christian faith constit

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Morris-Chapman, Daniel J. Pratt. "John Wesley and Methodist Responses to Slavery in America." July 10, 2020. https://doi.org/10.2478/holiness-2019-0003.

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Abstract John 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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28

Tasi, Perkins. "Wesleyanism." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573769.

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The Methodist/Wesleyan denomination can be said to have commenced in 1738 When John Wesley, an Anglican pastor, had an experience of the Holy Spirit on the road to Aldersgate in the outskirts of London. He wrote in his Journal, following the teachings of Martin Luther on righteousness that, "I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death." One of the distinctive features of Methodism/Wesleyanism is what has become referred to as its "

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Steven, Lane. "Free Methodist Church." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574295.

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A Christian denomination in the Wesleyan/Holiness tradition which broke away from the Methodist Episcopal Church in 1860. The major issue leading to the split concerned disagreements over slavery. The Methodist Episcopal Church (MEC) still had many slaveholders after the schism in 1844 saw the creation of the Methodist Episcopal Church, South (MEC, S). Official church policy recognized slaveholding as sin, but in practice had accepted the reality of the practice and attempted to justify it under several theories (e.g., paternalism toward slaves, keeping slaveholders in the church). Roberts and

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Madise, Mokhele. "Wesley’s Dream Realised in the Methodist Church of Southern Africa: The Ordination of Women Ministers." Studia Historiae Ecclesiasticae 47, no. 2 (2021). http://dx.doi.org/10.25159/2412-4265/8313.

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John Wesley’s famously adopted doctrine was the “priesthood of all believers.” This doctrine simply meant that the gospel message was or could not only be preached by a certain group of people, but that it was open to be preached by all who were inspired by the Holy Spirit. This was evident during the 18th century Methodist movement, when women were preachers and acknowledged by John Wesley himself. After John Wesley’s death in England, women were missing as both lay preachers and ordained ministers. The Methodist Church also established itself as one of the biggest denominations; however, it

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Mélena, Laudig. "African Methodist Episcopal Church." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12572396.

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In 1787, roughly a decade after America's independence from Great Britain and almost a century before Black Americans were guaranteed U.S. citizenship, a group of Black congregants walked out of Philadelphia's primarily white St. George's Methodist Episcopal Church in the middle of the Sunday service. One of these protesters, Black Methodist minister Richard Allen, eventually founded America's first independent Black denomination and its oldest formal Black institution—the African Methodist Episcopal Church. Described by W.E.B. Du Bois as the world's "greatest Negro organization," the AME Chur

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Duncan, Graham. "Lesseyton: A Wesleyan Methodist Missionary Society Experiment in African Industrial and Theological Education." Studia Historiae Ecclesiasticae 44, no. 3 (2018). http://dx.doi.org/10.25159/2412-4265/3911.

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This article explores the long history of both industrial and theological education and ministerial formation that since the 1850s has included, inter alia: Healdtown and Lesseyton; Kamastone; D’urban (Peddie); Bollihope; Fort Hare and Rhodes Universities; the Federal Theological Seminary and John Wesley College; and Kilnerton, Pretoria. Taken together, the story of these places speaks of the Methodist Church’s long-standing commitment to invest in the education and formation of those who respond to God’s call to the ordained and other ministries (Seth Mokhitimi Methodist Seminary 2018). Compa

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Mwila, Alice Muthoni. "New Wine in Old Wine Skins: Wesleyan Methodism within the Contemporary Religious Market Place in Kenya." E-Journal of Religious and Theological Studies, December 24, 2024, 33–41. https://doi.org/10.38159/erats.202410143.

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This paper purposed to explore the impact and future of Methodism in the face of challenging trends in the Kenyan religious space. Through qualitative empirical research done in the Njia Circuit of Methodist Church in Kenya (MCK) Nyambene Synod, this study identified the main practices and trends that are challenging and influencing Methodism in Kenya. They include religious commodification that has been developing and infiltrating Christian churches in the last three decades, the Pentecostal spirituality, mass and social media influence, spiritual lethargy and “quick fix mentality,” Africaniz

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Peter, Masvotore. "Methodism in Zimbabwe or Methodist Church in Zimbabwe." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573914.

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Methodism in Zimbabwe with particular reference to the Methodist Church in Zimbabwe (MCZ) is one of the largest early denominations in Zimbabwe that has its roots from John Wesley in England. Methodism has unique and distinctive doctrines, rituals, customs and belief systems that are a replica to their pastoral lifestyles. Methodist Church in Zimbabwe has a membership of plus or minus 123 262 members in Zimbabwe (MCZ Handbook 2023:167-168). The development of Methodism in Zimbabwe has its roots in Britain and South Africa who initiated the missionary propagation of the word of God from the Nor

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Mujinga, Martin. "Colonial hymns and Black Spirituals in the context of decoloniality: A theological reflection of Reverend Shadrack Ushewokunze's songs." Pharos Journal of Theology, no. 106.1 (December 2024). https://doi.org/10.46222/pharosjot.106.32.

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Methodist hymns are attributed to Charles Wesley. Most scholars in Methodist studies, theology, and religion have paid attention to his hymns. In contrast, not much attention had been given to hymns by Black Methodists that contributed to the African history, culture, spirituality, and music genres. With ten hymns, Reverend Ushewokunze tops the list of songs by the Black Methodists, and yet there is no scholarly literature that theologises his hymns written during the colonial era. Using the decolonial framework and qualitative methodology, this paper aims to argue that Ushewokunze’s hymns rep

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Van Wyk, H. F. "Verlossing: van Pelagius tot Joseph Smith." In die Skriflig/In Luce Verbi 44, no. 2 (2010). http://dx.doi.org/10.4102/ids.v44i2.156.

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Salvation: from Pelagius to Joseph Smith Every Christian church believes that she is a true church and proclaims that man can be saved and has eternal life. This dogma of salvation is usually based on the Bible as the Word of God. Mormons claim that Joseph Smith, founder and first president of the Church of Jesus Christ of Latter Day Saints, received a divine message to restore the church that Jesus had started. In studying the plan of salvation the Mormons proclaim it is quite clear that that way of salvation was not restored in their church, but that it followed a pattern of false doctrine t

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Kozak, Nadine Irène. "Building Community, Breaking Barriers: Little Free Libraries and Local Action in the United States." M/C Journal 20, no. 2 (2017). http://dx.doi.org/10.5204/mcj.1220.

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Image 1: A Little Free Library. Image credit: Nadine Kozak.IntroductionLittle Free Libraries give people a reason to stop and exchange things they love: books. It seemed like a really good way to build a sense of community.Dannette Lank, Little Free Library steward, Whitefish Bay, Wisconsin, 2013 (Rumage)Against a backdrop of stagnant literacy rates and enduring perceptions of urban decay and the decline of communities in cities (NCES, “Average Literacy”; NCES, “Average Prose”; Putnam 25; Skogan 8), legions of Little Free Libraries (LFLs) have sprung up across the United States between 2009 an

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