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Relevant bibliographies by topics / Free Methodist Church – Zambia

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Academic literature on the topic 'Free Methodist Church – Zambia'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Free Methodist Church – Zambia"

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Kangwa, Jonathan. "The Legacy of Peggy Hiscock: European Women’s Contribution to the Growth of Christianity in Zambia." Feminist Theology 28, no. 3 (May 2020): 316–33. http://dx.doi.org/10.1177/0966735020906940.

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The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United Church of Zambia. Hiscock established the Order of Diaconal Ministry and founded a school for the training of deaconesses in the United Church of Zambia. This article argues that although the nineteenth- and twentieth-century missionary movement in Africa is associated with patriarchy and European imperialism, there were European women missionaries who resisted imperialism and patriarchy both in the Church and society.

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Hollister, J. Elliott, and Michael J. Boivin. "Ethnocentrism among Free Methodist Leaders and Students." Journal of Psychology and Theology 15, no. 1 (March 1987): 57–67. http://dx.doi.org/10.1177/009164718701500109.

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An ethnic awareness survey was used to evaluate ethnocentrism in a national sample of denominational lay leaders, clergy, and college students of the Free Methodist Church of North America Those found to demonstrate the greatest degree of ethnocentricity were individuals with little or no college education and/or nonprofessionals from smaller churches. Those demonstrating the least degree of ethnocentricity were college graduates, pastors, conference superintendents, those from inner-city churches, and those involved in professional occupations. Among college students in the sample, senior level students were significantly less ethnocentric with respect to the questionnaire scales than their freshman counterparts. Level of education and the demographic nature of the respondent's church and home environment seemed to override the purely theological dimensions of religious and church involvement. The result is a discrepancy between the theological ideals of a church or faith and the way in which social values and attitudes are expressed in day-to-day settings.

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Walsh, John. "Religious Societies: Methodist and Evangelical 1738–1800." Studies in Church History 23 (1986): 279–302. http://dx.doi.org/10.1017/s0424208400010652.

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One does not have to believe in free trade to recognize that in religion as well as economic life the erosion of a monopoly can provoke an uprush of private enterprise. It must be more than coincidental that two modern ‘church in danger’ crises which accompanied an erosion of Anglican hegemony - the Revolution of 1688 and the constitutional crises of 1828–32 – were followed by bursts of voluntary activity. Clusters of private societies were formed to fill up part of the space vacated by the state, as it withdrew itself further from active support of the establishment. After the Toleration Act perceptive churchmen felt even more acutely the realities of religious pluralism and competition. Anglicanism was now approaching what looked uncomfortably like a market situation; needing to be promoted; actively sold. Despite the political and social advantages still enjoyed by the Church, the confessional state in its plenitude of power had gone, and Anglican pre-eminence had to be preserved by other means. One means was through voluntary societies. The Society for the Reformation of Manners hoped by private prosecutions to exert some of the social controls once more properly exercised by the Church courts. The S.P.G. sought to encourage Anglican piety in the plantations and the S.P.C.K. to extend it at home by promoting charity schools and disseminating godly tracts. It was a task of voluntarism to reassert, as far as possible, what authority remained to a church which, because it could not effectively coerce, had to persuade.

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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (August 22, 2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.

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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.

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RAILTON, NICHOLAS M. "German Free Churches and the Nazi Regime." Journal of Ecclesiastical History 49, no. 1 (January 1998): 85–139. http://dx.doi.org/10.1017/s0022046997005691.

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There are a number of excellent studies on the Protestant Churches in the Third Reich, but none contains a thorough treatment of the smaller Free Churches. Ernst Christian Helmreich included a short chapter on these in his 1979 work on The German Churches under Hitler: background, struggle and epilogue. The recent publication of a work by Andrea Strübind on the German Baptist Churches, Die unfreie Freikirche: der Bund der Baptistengemeinden im Dritten Reich (1995), and by Herbert Strahm on the Episcopal Methodist Church, Die Bischöfliche Methodistenkirche im Dritten Reich (1989), should encourage research on a topic that has been badly neglected in the past.This article seeks to shed light on the relationship of German evangelicalism as embodied in the Free Churches to the mainline provincial churches as well as to the regime of National Socialism. It will show that evangelicals were actually far less united than is generally perceived to be the case.

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Mink, Júlia. "The Hungarian Act CCVI of 2011 on Freedom of Conscience and Religion and on the Legal Status of Churches, Religious Denominations and Religious Associations in Light of the Jurisprudence of the European Court of Human Rights." Religion and Human Rights 8, no. 1 (2013): 3–22. http://dx.doi.org/10.1163/18710328-12341240.

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Abstract In 2011 Hungary replaced and completely reversed its formerly existing ‘liberal’ regulation of the registration of churches and church status by constituting a system built upon a highly dubious procedure and a set of stricter criteria. The aim of this article is to provide—after a brief summary of the process leading to the adoption of the present regulation—an assessment of the controversial, much debated Act CCVI of 2011 on freedom of conscience and religion and on the legal status of churches, religious denominations and religious associations in view of international human rights law standards as set by the ECHR and the jurisprudence of the ECtHR. The actual implementation and impact of the new Act will be demonstrated via the case of the Hungarian Evangelical Fellowship, a small, formerly registered free protestant church of Methodist denomination, which lost its church status after 30 years of lawful operation and still strives for recognition.

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Kangwa, Jonathan. "Reading The Bible With African Lenses: Exodus 20:1–17 As Interpreted by Simon Kapwepwe." Expository Times 132, no. 11 (June 23, 2021): 465–76. http://dx.doi.org/10.1177/00145246211021861.

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The bible has been differently received, read, interpreted and appropriated in African communities. Political freedom fighters in Zambia used the bible to promote black consciousness and an awareness of African identity. The first group of freedom fighters who emerged from the Mwenzo and Lubwa mission stations of the Free Church of Scotland in North Eastern Zambia read and interpreted the bible in a manner that encouraged resistance against colonialism and the marginalization of African culture. This paper adds to current shifts in African biblical scholarship by considering Simon Mwansa Kapwepwe’s interpretation of Exodus 20:1–17 in the context of Zambia’s movement for political and ecclesiastical independence. Kapwepwe belonged to the first group of freedom fighters - fighting alongside Kenneth Kaunda who would become the first President of Zambia. The present paper shows how Kapwepwe brought the biblical text into dialogue with the African context to address urgent issues of his time, including colonialism.

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Binfield, Clyde. "Collective Sovereignty? Conscience in the Gathered Church c. 1875-1918." Studies in Church History. Subsidia 9 (1987): 479–506. http://dx.doi.org/10.1017/s014304590000212x.

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Sovereignty ought to be a natural concept for Christians whose rhetoric is full of words or collections of words like ‘Lord’ or ‘King’ or ‘Kingdom’ or ‘Crown Rights of the Redeemer’. It ought to be doubly natural for the Christian inhabitants of an earthly kingdom whose monarch protects a national church. In fact, ‘sovereignty’ is not a word which comes trippingly to ordinary Christian lips, and it is a religious concept as fraught with theological ambiguity for Christians as it is a political concept fraught with secular ambiguity for citizens. Indeed, for British Christians and citizens the ambiguities merge. For a Roman Catholic who recently edited The Times, ‘Liberty puts the individual in command of his own decisions; his vote is the ultimate political sovereign in a democracy; his purchase is the ultimate economic sovereign in a free market.’ For a critic of the Methodist-turned-Anglican who was Prime Minister when that was written, ‘Where the Church of England lists thirty-nine essential articles of faith, Mrs Thatcher names three: the belief in the doctrine of Free-Will; in the divinely created sovereignty of individual conscience; and in the Crucifixion and Redemption as the exemplary, supreme act of choice.’ Yet to a political journalist, interpreting the same Prime Minister’s view of British sovereignty as opposed to any Western European understanding, it seems that Parliament alone is sovereign: ‘no citizen or subordinate authority can have any unalienable rights against the state, which can lend out power to groups or individuals but never give it away.’ Whose vote then is ultimate political sovereign? Whose conscience then is divinely-created sovereign?

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Stanley, Brian. "‘The Miser of Headingley’: Robert Arthington and the Baptist Missionary Society, 1877–1900." Studies in Church History 24 (1987): 371–82. http://dx.doi.org/10.1017/s0424208400008457.

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A gravestone in a Teignmouth cemetery displays the following inscription: Robert ArthingtonBorn at Leeds May 20th, 1823Died at Teignmouth Oct. 9th, 1900His life and his wealth were devoted to the spread of the Gospel among the Heathen.That unassuming epitaph bears testimony to one of the most remarkable figures in the story of Victorian missionary expansion. The missionary movement from both Britain and North America depended for its regular income on the enthusiasm of the small-scale contributor, but the munificence of the wealthy was essential to the financing of special projects or the opening up of new fields. The role of, for example, the jam manufacturer William Hartley as treasurer of the Primitive Methodist Missionary Society, or of the chemical manufacturers James and John Campbell White in providing much of the finance for the Free Church of Scotland’s Livingstonia Mission, is relatively well known.

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Coleman, Marie. "Protestant Depopulation in County Longford during the Irish Revolution, 1911–1926*." English Historical Review 135, no. 575 (August 2020): 931–77. http://dx.doi.org/10.1093/ehr/ceaa135.

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Abstract The experience of the Protestant minority in Ireland during the years of the Irish revolution has been the subject of much academic and popular debate in recent years. At issue is the extent to which the decline by one-third of the Protestant population of the Irish Free State between 1911 and 1926 was a result either of intimidation, sectarianism or ethnic cleansing during the revolution itself, or of more mundane factors such as long-term patterns of migration and low marriage and birth rates. Drawing upon digitised census returns and the rich detail contained in the records of the Church of Ireland, Presbyterian, and Methodist churches in County Longford, this article will show that the causes of depopulation are better understood when precise chronological, local, denominational and gender perspectives are brought to bear. It will argue for greater engagement with sociological literature to define more effectively the meaning of sectarianism in revolutionary Ireland. It will also invert the principal question of why the Protestants left and seek to explain why those who remained chose to do so. County Longford is chosen as a suitable case-study because it was affected by both long-term socio-economic factors and revolutionary violence, and the three Protestant denominations in the county have extensive archives which help to fill the gap in civil data occasioned by the absence of a census of population for fifteen years between 1911 and 1926. The article identifies dynamics present in Longford that can be explored in other regional contexts to achieve a wider national understanding of this demographic shift.

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Dissertations / Theses on the topic "Free Methodist Church – Zambia"

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White, Ronald. "A sacrament of joy the discovery of the Lord's Table as a weekly celebration at the Stanwood Free Methodist Church in Stanwood, Michigan /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Lee, Joel Chi-hung. "A gospel team training program for the Kaohsiung Tsz Chiang Free Methodist Church." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Adams, Frederick Allan. "A case study of the Elim Farm Project of the Filipino Free Methodist Church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Ward, Daniel Thomas. "Identifying critical areas of need for the future development of teaching lesson plans for the India Free Methodist Church." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Walrath, Brian D. "Exploring the correlation between authentic worship and health in selected congregations of the Free Methodist Church." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Fang, Lois Li-Huci. "Formative evaluation of a leadership development course in spiritual formation for the China Free Methodist Church in Taiwan." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Mannoia, Kevin W. "A Study of the Perception of Faculty Concerning Integration of Faith and Learning at Free Methodist Colleges." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331950/.

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The problem with which this study is concerned is the perception of faculty members at Free Methodist colleges regarding the integration of faith and learning in the total environment of their institution. In order to study this problem, the entire population of faculty was studied at Greenville College, Greenville, IL.; Roberts Wesleyan College, Rochester, N.Y.; Seattle Pacific University, Seattle, WA.; and Spring Arbor College, Spring Arbor, MI. The purposes of this study are fourfold: (1) to identify and to validate statements which describe individual criteria which must exist if integration of faith and learning is occurring on Christian college campuses; (2) to use these criterion statements in evaluating the perception of faculty at Free Methodist colleges concerning integration of faith and learning at their institutions; (3) to study the effect of age on the perception of integration of faith and learning among faculty; (4) to study the effect of the undergraduate alma mater on the perception of integration of faith and learning among faculty. An instrument containing forty-seven statements of criteria for integration of faith and learning was developed for this study and given to the faculty at the four institutions. Content validity was established by using nine experts in the Delphi Technique. Criterion-related validity was established by means of a discrimination study of faculty at Wheaton College and Southern Methodist University. A significant difference was found at the .01 level. A reliability coefficient of .93 was established through a test for internal consistency. Instruments were sent to 298 faculty representing all full-time faculty at the four schools under examination. The response rate was 49.7% or 148. Based on the findings of three hypotheses which were tested, it can be concluded that (1) age makes a difference in the perception of integration of faith and learning, (2) the four institutions under study are different in their effectiveness of integrating faith and learning, and (3) the undergraduate alma mater has no impact on the perception of integration of faith and learning.

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Mesaros-Winckles, Christy Ellen. "Only God Knows the Opposition We Face: The Rhetoric of Nineteenth Century Free Methodist Women’s Quest for Ordination." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1342832308.

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Mahoney, Michael A. "The impact of formational prayer upon spiritual vitality." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0278.

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Ongley, Mark L. "The impact of training in inner healing for sexual brokenness upon attitudes toward homosexuals." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Books on the topic "Free Methodist Church – Zambia"

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The people called Free Methodist: Snapshots. Winona Lake, Ind: Light and Life Press, 1985.

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Free Methodist and other missions in Zimbabwe. Kopje, Harare: Priority Projects Pub., 2000.

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A heart set free: The life of Charles Wesley. Westchester, Ill: Crossway Books, 1988.

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America, Free Methodist Church of North. Foundations of a living faith: The catechism of the Free Methodist Church. Indianapolis, IN: Light and Life Communications, 1996.

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Shepherd, Victor A. Mercy immense and free: Essays on Wesley and Wesleyan theology. Toronto: Clements Academic, 2010.

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John, Matthews. Amos: Rev. Amos B. Matthews : Victorian Methodist traveller. Hanley Swan [England]: Self Publishing Assn., 1992.

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Phillip, Tovey, ed. Methodist and United Reformed Church worship: Baptism and Communion in two "free" churches. Bramcote, Nottingham: Grove Books, 1992.

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Ordaining women. Indianapolis, IN: Light and Life Communications, 1997.

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Theological education that makes a difference: Church growth in the Free Methodist Church in Malawi and Zimbabwe. Blantyre, Malawi: Christian Literature Association in Malawi, 2002.

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No swimming on Sunday: Stories of a lifetime in church. Grand Rapids, Mich: Zondervan, 2001.

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Book chapters on the topic "Free Methodist Church – Zambia"

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"Sipilingas: Intraregional African Initiatives and the United Methodist Church in Katanga and Zambia, 1910–1945." In The Objects of Life in Central Africa, 65–91. BRILL, 2013. http://dx.doi.org/10.1163/9789004256248_005.

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Fernández, Johanna. "The Church Offensive." In The Young Lords, 155–92. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469653440.003.0007.

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In winter 1969, the Young Lords recited scripture, channeled the revolutionary Jesus, and occupied the First Spanish United Methodist Church for its indifference to social violence, which combined with its promises of happiness in the hereafter, they argued, cloaked a project of social control. Rechristened, The People’s Church, the Lords’ prefigurative politics and project included a free medical clinic and redress of community grievances and needs, from housing evictions to English translation at parent-teacher meetings. Their hot morning meals to poor school-aged children became what is now the federal school breakfast program. As antidote to the erasure of culture and history that accompanied colonization and slavery in the Americas, they sponsored alternatives to public school curricula on the Puerto Rican independence movement, black American history, and current events. In the evening, they curated spurned elements of Afro-Puerto Rican culture and music performed by underground Nuyorican Poets and new genres of cultural expression, among them the spoken word poetry jam, a precursor to hip hop. They served revolutionary analysis with Mutual Aid. Their daily press conferences created a counternarrative to representations of Puerto Ricans as junkies, knife-wielding thugs, and welfare dependents that replaced traditional stereotypes with powerful images of eloquent, strategic, and candid Puerto Rican resistance.

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Smolla, Rodney A. "The Charleston Massacre." In Confessions of a Free Speech Lawyer, 9–13. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749650.003.0002.

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This chapter talks about Dylann Storm Roof, a white supremacist, who brutally murdered nine African Americans at the Emanuel African Methodist Episcopal Church in Charleston, South Carolina on June 17, 2015. It discusses Roof's actions that renewed debates over guns, the Second Amendment, and the right to bear arms. The Charleston massacre changed the dynamics of American debate over symbols of the Confederacy, including the Confederate battle flag and monuments to Confederate leaders such as Jefferson Davis, Stonewall Jackson, and Robert E. Lee. This chapter also looks at events prior to Roof committing the murders, in which he toured South Carolina historical sites with links to the Civil War and slavery, posting photographs and selfies of his visits. Roof's online website, which was infested with attacks on African Americans, Hispanics, and Jews, described the story of his racist radicalization.

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Wuthnow, Robert. "Piety on the Plains." In Red State Religion. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691150550.003.0003.

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This chapter examines how Kansas became a bastion of Protestant Republican conservatism. The 1850s saw the first alliances between Republicans and Methodists in Kansas. The relationship of religion to politics that emerged in those years continued through the end of the nineteenth century—and shaped much of what happened in the twentieth century. The relationships between churches and public affairs in Kansas were complicated because Kansans were divided about the state being free or having slavery. Nearly all these complications were evident as Kansas moved toward statehood. The chapter first considers Abraham Lincoln's visit to the Kansas Avenue Methodist Episcopal Church in Atchison during his presidential campaign in 1859 before discussing the role of the churches in establishing civic order in the region's towns and farming communities. It also explores public religion, how abolition and temperance brought church leaders and politics together, and church expansion in Kansas.

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Watson, Kevin M. "Contesting Methodism." In Old or New School Methodism?, 183–228. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190844516.003.0005.

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This chapter connects Matthew Simpson and B.T. Roberts and shows why they should be seen as representative figures of the initial theological fragmentation in American Methodism. Simpson’s role as presiding bishop at the Genesee Annual Conference after Roberts was expelled, and the additional expulsions of “Nazarites” that happened at the 1859 Conference are discussed. The most in-depth focus is on the entry “Free Methodists” in The Cyclopaedia of Methodism, which Simpson edited. The Free Methodists disagreed strongly with the content of this one-page article. The result was the commissioning of B.T. Roberts, now a General Superintendent in the Free Methodist Church, to write a formal response. Roberts wrote a book-length rebuttal, Why Another Sect. The initial fragmentation of American Methodism is explored through the ways that Simpson and Roberts were connected from Roberts’s expulsion through the first decades of Free Methodism.

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Byrd, James P. "“Welcome to the Ransomed”." In A Holy Baptism of Fire and Blood, 125–44. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190902797.003.0009.

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Less than a week after the carnage at Shiloh, Congress voted to free enslaved people and to compensate slaveowners in Washington, DC. Daniel A. Payne, a bishop of the African Methodist Episcopal Church, visited President Lincoln and encouraged him to sign the bill, which he did on April 16, 1862. That same week, Payne preached his most influential sermon, Welcome to the Ransomed, or, Duties of the Colored Inhabitants of the District of Columbia. Lincoln impressed Payne as a man of “real greatness.” High praise for Lincoln would be in short supply, especially from African Americans. Lincoln had wavered on emancipation, many believed, and he needed to pursue a harder war focused on abolishing slavery. The war grew in intensity, and so did debates over slavery’s role in the conflict. Through this phase of the war, Americans turned to scripture to defend an even more brutal war for and against emancipation.

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"began preaching at 42. Her brief tale chronicles a successful career as a preacher who frequently toured the northern states and travelled as far west as Michigan and back again to Pennsylvania when she was 87. She lived at least 10 more years. Both Jarena Lee and Zilpha Elaw were born to free par-ents on the mid-Atlantic seaboard. Both were drawn fairly early to the Methodist Church and felt the commission to preach years before embarking upon their first missions at the age of 30. Two themes dominate the stories of all three women. First, each empha-sized the work of the Spirit in her heart. Their exceptionally strong connection with the supernatural first exhibited itself in personal experiences of conversion and sanctification. Elaw experienced conversion while milking a cow: I turned my head, and saw a tall figure approaching, who came and stood by me. He had long hair, which parted in the front and came down on his shoulders; he wore a long white robe down to the feet; and as he stood with open arms and smiled upon me, he disappeared. She originally thought that the vision might only have been in her mind, except that the cow ‘bowed her knees and cowered down upon the ground’." In The Rise of the Laity in Evangelical Protestantism, 122–23. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-60.

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Reports on the topic "Free Methodist Church – Zambia"

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Slingerland Howell, Jere'. A Study Describing the Counseling Practices of the Pastors in the Pacific Northwest Conference of the Free Methodist Church. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1799.

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