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Books on the topic 'Free Methodist Church – Zambia'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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

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2

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

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3

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

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4

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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5

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

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6

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

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7

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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8

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

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9

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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10

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

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11

Cook, E. Dean. Chaplaincy: Being God's presence in closed communities : a Free Methodist history 1935-2010. Bloomington, IN: AuthorHouse, 2010.

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12

McKenna, David L. A future with a history: The Wesleyan witness of the Free Methodist Church, 1960-1995. Indianapolis, IN: Light and Life Press, 1995.

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13

Maria. Indianapolis, IN: Light and Life Communications, 1998.

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14

Whedon, D. D. Freedom of the will: A Wesleyan response to Jonathan Edwards. Eugene, Or: Wipf & Stock, 2009.

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15

D, Wagner John, ed. Freedom of the will: A Wesleyan response to Jonathan Edwards. Eugene, Or: Wipf & Stock, 2009.

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16

Like a tree planted: The life story of Leslie Ray Marston. Winona Lake, Ind: Light and Life Press, 1985.

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17

With His joy: The life and leadership of David McKenna. Indianapolis, IN: Light & Life Communications, 2000.

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18

Free Methodist Church of North America. The book of discipline, 1989. Indianapolis, Ind: The Free Methodist Pub. House, 1990.

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19

John Bennet and the origins of Methodism and the Evangelical Revival in England. Lanham, Md: Scarecrow Press, 1997.

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20

Out of the briars: An autobiography and sketch of the Twenty-Ninth Regiment Connecticut Volunteers. [Petersburg, Va.]: Pamplin Historical Park, 2000.

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21

Mays, Ira Dale. Ira Dale Mays: Stories of a second-generation ironworker from Iowa. Berkeley, Calif: Regional Oral History Office, Bancroft Library, University of California, 1992.

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22

Slider, Dr John Wesley. Free Methodist Handbook : Marriage and Weddings: Virtual Church Resources. CreateSpace Independent Publishing Platform, 2011.

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23

Anderson, Mays Harriet, and Mays Harry Roy, eds. Daring hearts and spirits free: South Carolina women in the United Methodist tradition. Franklin, Tenn: Providence House Publishers, 1995.

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24

Knox, Lloyd H. Building holy relationships: Prayers, sermons, and other writings. Light and Life Communications, 1999.

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25

Roberts, Benjamin Titus. Ordaining Women. Light & Life Communications, 1992.

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26

Iner, Dempsey, and Loughridge John, eds. Gravestone inscriptions at Cullybackey Old Methodist Church (1839): (formerly the United Presbyterian Church, then United Free Church of Scotland). Ballymena): Ballymena Borough Council, 1994.

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27

Mercer, Francis Dean. The liturgical and sacramental development of the Free Methodist Church in Canada: With special attention to the rituals of baptism and the Lord's Supper. 1991.

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28

A Future with a History: The Wesleyan Witness of the Free Methodist Church, 1960-1995. Light & Life Communications, 1997.

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29

McKenna, David L. A Future with a History: The Wesleyan Witness of the Free Methodist Church, 1960-1995. Light & Life Communications, 1997.

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30

Populist Saints: B. T. and Ellen Roberts and the First Free Methodists. Wm. B. Eerdmans Publishing Company, 2006.

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31

Glory Land. Zondervan Publishing Company, 1999.

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32

Shelhamer, E. E. Sixty years of thorns and roses. Nicholasville, Ky. : Schmul Pub., Co, 2011.

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33

D, Smith Patricia, ed. Crescent Community of Kiowa and Edwards counties, Kansas: A history including Bethel/Crescent School, Bethel Cemetery tombstone inscriptions, Bethel Church, Bethany Free Methodist Church, Salem School. Garden City, Kan. (P.O. Box 1, Garden City 67846-0001): P.D. Smith, 1997.

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34

Return Of The Raider. Creation House, 2010.

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35

Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.

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John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.

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36

Watson, Kevin M. Old or New School Methodism? Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190844516.001.0001.

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This book argues that an initial moment of fragmentation occurred in American Methodism in the 1850s and 1860s. While a commitment to entire sanctification had been a core unifying doctrine within the broad American Methodist family up until the 1850s, the expulsion of Benjamin Titus (B.T.) Roberts from the Methodist Episcopal Church (MEC) and the subsequent formation of the Free Methodist Church (FMC) represent an initial fragmentation of what had been a coherent theological tradition. This detailed account of a crucial moment in American Methodist theology focuses on the ministries and theological emphases of Matthew Simpson, the influential MEC bishop best known for being a confidant of Abraham Lincoln during the Civil War, and B.T. Roberts, a pastor who was expelled from the MEC due to his harsh criticism of “New School Methodism.” Old or New School Methodism? is a detailed study that points to the need for a broader reevaluation of the history of American Methodism as a theological tradition. Previous historiography has often privileged big-tent visions of American Methodism in a way that has not taken with sufficient seriousness the disagreements such historical figures had with each other. By comparing and contrasting a key leader of the MEC with the founder of a holiness denomination, the book contributes to the history of American Methodism, and the broader study of religion in America, by widening the lens from what has often tended toward denominational history to a broader perspective that includes multiple denominations sharing a common heritage.

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37

Ledger-Lomas, Michael. Unitarians and Presbyterians. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0005.

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Methodism was originally a loosely connected network of religious clubs, each devoted to promoting holy living among its members. It was part of the Evangelical Revival, a movement of religious ideas which swept across the North Atlantic world in the eighteenth century. This chapter charts the growth and development, character and nature, and consolidation and decline of British Methodism in the nineteenth century from five distinct perspectives. First, Methodism grew rapidly in the early nineteenth century but struggled to channel that enthusiasm in an effective way. As a result, it was beset by repeated secessions, and the emergence of rival Methodist groups, each with their own distinctive characteristics, of which Wesleyan Methodism was the largest and most influential. Second, while Methodism grew rapidly in England, it struggled to find a successful footing in the Celtic fringes of Wales, Ireland, and Scotland. Here, local preoccupations, sectarian tensions, and linguistic differences required a degree of flexibility which the Methodist leadership was often not prepared to concede. Third, the composition of the Methodist membership is considered. While it is acknowledged that most Methodists came from working-class backgrounds, it is also suggested that Methodists became more middle class as the century progressed. People were attracted to Methodism because of its potential to transform lives and support people in the process. It encouraged the laity to take leadership roles, including women. It provided a whole network of support services which, taken together, created a self-sufficient religious culture. Fourth, Methodism had a distinctive position within the British polity. In the early nineteenth century the Wesleyan leadership was deeply conservative, and even aligned itself with the Tory interest. Wesleyan members and almost all of Free Methodism were reformist in their politics and aligned themselves with the Whig, later Liberal interest. This early conservatism was the result of Methodism’s origins within the Church of England. As the nineteenth century progressed, this relationship came under strain. By the end of the century, Methodists had distanced themselves from Anglicans and were becoming vocal supporters of Dissenting campaigns for political equality. Fifth, in the late nineteenth century, Methodism’s spectacular growth of earlier decades had slowed and decline began to set in. From the 1880s, Methodism sought to tackle this challenge in a number of ways. It sought to broaden its evangelical message, and one of its core theological precepts, that of holiness. It embarked on an ambitious programme of social reform. And it attempted to modernize its denominational practices. In an attempt to strengthen its presence in the face of growing apathy, several branches of Methodism reunited, forming, in 1932, the Methodist Church in Britain. However, this institutional reorganization could not stop the steady decline of British members into the twentieth century. Instead, Methodism expanded globally, into previously non-Christian areas. It is now a denomination with a significant world presence. British Methodism, however, continues to struggle, increasingly of interest only as a heritage site for the origins of a much wider and increasingly diverse movement.

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38

LaRoche, Cheryl Janifer. Rocky Fork, Illinois. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038044.003.0002.

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This chapter examines the Rocky Fork community's relationship to other nearby Black communities and to the Underground Railroad. Drawing on oral and family histories, it reconstructs the story of the African American presence at Rocky Fork, first by discussing the site's originating families. It then considers the African Methodist Episcopal Church, the first social institution and the earliest AME church built in Illinois, and how the Underground Railroad emerged as a multi-pronged vehicle for Black resistance and escape from slavery. The chapter identifies evidence of cooperation between Black settlements on the frontlines of freedom and known abolitionist towns and shows that the abolitionist center and Underground Railroad town of Alton played a powerful role in the fight against slavery in the region. Minister William Paul Quinn and the early influence of the AME Church embedded in the Underground Railroad history of the Rocky Fork settlement and its free Blacks characterizes the geography of resistance.

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