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Journal articles on the topic 'Preaching of John Wesley'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Pobuti, Kezia Inriyani, and Rohani Siahaan. "LAGU HIMNE KARYA CHARLES WESLEY DAN RELEVANSINYA BAGI PENGINJILAN MASA KINI." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 4, no. 1 (February 10, 2021): 1–19. http://dx.doi.org/10.36972/jvow.v4i1.60.

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Penulisan karya ilmiah ini dilatar belakangi dengan sebuah tujuan untuk melihat lagu hymn karya Charles Wesley memiliki relevansi di dalam sebuah penginjilan, yang dilakukan oleh Wesley bersaudara. Wesley bersaudara merupakan salah satu tokoh gerejawi yang mempunyai peran besar dalam berkembangnya pelayanan penginjilan di Inggris. Masing-masing diantara Wesley bersaudara mempunyai peran tersendiri ketika menjalankan pelayanan. John Wesley terkenal dengan khotbahnya yang membangun dan displin dalam iman kepada Yesus Kristus, sedangkan Charles Wesley terkenal dengan kemampuannya dalam menulis lirik lagu. Metode penelitian yang digunakan dalam penulisan karya ilmiah ini adalah dengan menggunakan metode kualitatif. Dan untuk melakukan metode penelitian tersebut hal yang akan dilakukan, yaitu: Pertama, pengambilan dan pengumpulan data melalui buku, jurnal, dan skripsi online yang berkaitan dengan judul yang dibahas dalam karya tulis ini. Kedua, observasi lagu-lagu ciptaan Charles Wesley. Dalam karya ilmiah ini, penulis mencoba untuk membuktikan bahwa lagu hymn karya Charles Wesley mempunyai relevansi di dalam penginjilan Wesley bersaudara berperan sejauh mana nyanyian yang diciptakan oleh Charles Wesley, mendukung khotbah dari John Wesley, dan pelayanan penginjilan yang dikerjakan menghasilkan makna baru. Setiap syair mengandung makna yang mendalam dalam menggugah hati jemaat, sehingga lewat nyanyian mampu membuat jemaat bertobat, dan mengalami peneguhan iman di dalam Yesus kristus.The writing of this scientific work was motivated to see the role of a song in evangelism, carried out by the Wesley brothers. The Wesley brothers were one of the ecclesiastical figures who had a large role in developing evangelistic services in England. Each of the Wesley brothers has its role when running services. John Wesley is famous for his constructive preaching and discipline in faith in Jesus Christ, while Charles Wesley is famous for writing song lyrics. The research method used in writing this thesis is to use qualitative methods. And to do the research method, the things that will be done are: First, data collection and collection through books, journals, and online thesis related to the title discussed in this paper. Second, observation of songs by Charles Wesley. In this scientific work, the author tries to prove that the role of singing in the Wesley evangelization of brothers plays the extent to which the song was created by Charles Wesley, supporting John Wesley’s sermon. Each poem contains a profound meaning in moving the congregation's hearts so that singing can make the church repent and experience the confirmation of faith in Jesus Christ.

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2

Walsh, John. "John Wesley and the Community of Goods." Studies in Church History. Subsidia 7 (1990): 25–50. http://dx.doi.org/10.1017/s0143045900001320.

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And all that believed were together, and had all things common. And sold their possessions and goods, and parted them to all men, as every man had need. And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart.Acts 2. 44–5.Among the strangest of the rumours circulating about early Methodism was the charge that it promoted the notion of Christian communism—‘the community of goods’. In the early summer of 1739 Lord Egmonc, one of the Georgia Trustees, got wind of the story and after hearing Whiteficld preach at Blackheath pressed him whether, among other eccentricities, he held that ‘all things should be in common’. The same year two anti-Methodist pamphlets raised the same issue, and in 1740 it surfaced again in the papers when another former Oxford Methodist, Benjamin Ingham, was accused by his local vicar of helping to foment a violent riot of Dewsbury cloth workers by ‘preaching up … a community of goods, as was practised by the Primitive Christians’. Ingham was said to urge a sharing of wealth so drastic that his brother had remarked in disgust, ‘if I mind our Ben, he would preach me out of all I have’.

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3

SCHOFIELD, ROBERT A. "Methodist Spiritual Condition in Georgian Northern England." Journal of Ecclesiastical History 65, no. 4 (September 11, 2014): 780–802. http://dx.doi.org/10.1017/s0022046913000547.

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John Wesley required detailed records to be compiled of Methodist society members. One extant list is that of the Keighley circuit for 1763–5. This article, breaking new ground in Wesley studies, argues that symbols in this and other catalogues recorded members’ spiritual condition. These symbols are used to analyse recruitment, losses and spiritual change on a quarterly basis. They reveal that although recruitment in the circuit was high during a revival at the start of a new preaching regime, it fell quickly, many members departed and there was little overall improvement in spiritual condition. Recruitment and changes were not uniform across the circuit, pointing to local rather than regional or national influences.

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4

오광석. "John Wesley and the Development of Female Preaching in the Early Methodism." THEOLOGICAL THOUGHT ll, no. 152 (March 2011): 1–18. http://dx.doi.org/10.35858/sinhak.2011..152.004.

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5

Macquiban, Tim. "Imprisonment and Release in the Writings of the Wesleys." Studies in Church History 40 (2004): 240–52. http://dx.doi.org/10.1017/s0424208400002904.

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This essay focuses on repentance, with respect to one particular aspect of the work and witness of the Methodists as exemplified in the writings of their founders, John and Charles Wesley (1703–91 and 1707–88 respectively). A predominant motif of their preaching and hymn-writing came from the experience of working with condemned prisoners in Oxford and London gaols, an experience which became paradigmatic for the evangelical conversionist stance of the movement. The metaphors of imprisonment and freedom were realities arising from the physical conditions of the few, pressed upon a general population perceived to be languishing in spiritual stupor and captivity as the kairos of Gospel revelation called all those under sentence of death to repentance: This is the time, no more delay; This is the Lord’s appointed day’.

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6

Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.

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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians often confidently propagated the belief that they lived in an age inherently superior to the unreformed eighteenth century. The view that the Church of England from the Restoration to the Evangelical Revival was dominated by Latitudinarian moralism leading to dead and formal religion has recently been challenged but was a regular feature of Victorian scholarship that has persisted in some recent work. The traditional tendency to highlight the perceived dichotomy between mainstream Anglicanism and the Revival has served to obscure areas of continuity such as the fact that Whitefield and the Wesleys intentionally addressed much of their early evangelistic preaching to like-minded brethren in pre-existing networks of Anglican religious societies and that Methodism thrived as a voluntary religious society. Scores of historians have refuted the Victorian propensity to assert the Revival’s independence from the Church of England.

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7

Hempton, David. "Gideon Ouseley: Rural Revivalist, 1791-1839." Studies in Church History 25 (1989): 203–14. http://dx.doi.org/10.1017/s0424208400008688.

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Gideon Ouseley was born in the year of John Wesley’s second visit to County Galway, was ‘converted’ in the year of Wesley’s death, and died on the one hundredth anniversary of Wesley’s introduction to field preaching. A Methodist rural revivalist could have no better pedigree. I first encountered him, not in a dream as many Methodist contemporaries seem to have done, but in the correspondence of Joseph Butterworth, MP, to whom Ouseley sent graphic details of the nature of Irish Catholicism for his controversial speeches against Roman Catholic emancipation, and in the records of the Wesleyan Methodist Missionary Society, in which Ouseley stands out as the most flamboyant missionary of his generation. In terms of published works Ouseley’s career can also be traced through his prolific anti-Catholic pamphleteering and in the pages of William Arthur’s unexceptional Victorian biography. But by far the most revealing record of his life and work is to be found in the manuscripts collected by John Ouseley Bonsall, a Dublin businessman who hero-worshipped his missionary uncle.

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8

Ganske. "Preaching Christ: John Wesley's Definition of the Gospel, 1746–51." Wesley and Methodist Studies 11, no. 2 (2019): 113. http://dx.doi.org/10.5325/weslmethstud.11.2.0113.

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9

Phillips, Pete. "Wesley's parish and the digital age?" Holiness 2, no. 3 (June 16, 2020): 337–58. http://dx.doi.org/10.2478/holiness-2016-0008.

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AbstractThe following article was delivered as the annual lecture of the Methodist Sacramental Fellowship at the 2016 Methodist Conference in London. Beginning with the original context of John Wesley's well-known phrase, ‘the world as my parish’, this article explores the digital aspects of our global parish today. Putting the digital age on the agenda of the Church's mission is seen as a similar response to Wesley's decision to become ‘more vile’ and enter the world of field preaching. The lecture concludes by offering a fresh approach to Methodist identity magnified by aspects of digital culture, calling for the creation of digital Arminianism, digital field preaching, digital creativity and, ultimately, a digital parish. The article proposes that Methodism embrace a digital social holiness to spread scriptural holiness throughout the geographic and digital landscape.

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10

Laws, Edward R. "John Wesley Chambers." Neurosurgery 30, no. 3 (March 1992): 463. http://dx.doi.org/10.1097/00006123-199203000-00037.

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11

Laws, Edward R. "John Wesley Chambers." Neurosurgery 30, no. 3 (March 1, 1992): 463. http://dx.doi.org/10.1227/00006123-199203000-00037.

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12

Lee, Jeffrey A. "John Wesley Powell." Focus on Geography 50, no. 2 (September 2007): 34–36. http://dx.doi.org/10.1111/j.1949-8535.2007.tb00195.x.

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13

Black. "John Wesley and History." Wesley and Methodist Studies 9, no. 1 (2017): 1. http://dx.doi.org/10.5325/weslmethstud.9.1.0001.

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14

Maddox. "John Wesley on ‘Patriotism’." Wesley and Methodist Studies 9, no. 2 (2017): 184. http://dx.doi.org/10.5325/weslmethstud.9.2.0184.

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15

Baker, Frank. "John Wesley: publishing apprenticeship." Bulletin of the John Rylands Library 70, no. 1 (March 1988): 71–80. http://dx.doi.org/10.7227/bjrl.70.1.6.

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16

Baker, Frank. "John Wesley: Biblical commentator." Bulletin of the John Rylands Library 71, no. 1 (March 1989): 109–20. http://dx.doi.org/10.7227/bjrl.71.1.7.

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17

Fujimoto, M. "Y. Noro: John Wesley." THEOLOGICAL STUDIES IN JAPAN, no. 46 (2007): 191–96. http://dx.doi.org/10.5873/nihonnoshingaku.2007.191.

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18

Storey, Geoffrey O. "John Wesley (1708–91)." Journal of Medical Biography 14, no. 4 (November 2006): 218–22. http://dx.doi.org/10.1177/096777200601400409.

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19

Laffey, Paul. "John Wesley on insanity." History of Psychiatry 12, no. 48 (October 2001): 467–79. http://dx.doi.org/10.1177/0957154x0101204805.

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20

Kent, John. "Book Review: John Wesley." Theology 106, no. 831 (May 2003): 233–34. http://dx.doi.org/10.1177/0040571x0310600337.

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21

Vickers, John A. "Book Reviews : John Wesley." Expository Times 114, no. 7 (April 2003): 249–50. http://dx.doi.org/10.1177/001452460311400719.

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22

O'day, Gail R. "Book Review: Preaching John." Interpretation: A Journal of Bible and Theology 57, no. 3 (July 2003): 326–28. http://dx.doi.org/10.1177/002096430005700323.

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23

Ditchfield. "John Wesley, Heterodoxy, and Dissent." Wesley and Methodist Studies 10, no. 2 (2018): 109. http://dx.doi.org/10.5325/weslmethstud.10.2.0109.

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24

Rivers, Isabel. "John Wesley and religious biography." Bulletin of the John Rylands Library 85, no. 2-3 (June 2003): 209–26. http://dx.doi.org/10.7227/bjrl.85.2-3.14.

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25

Ramos, L. C. "Prática Homilética de John Wesley." Caminhando 9, no. 1 (June 30, 2004): 134–53. http://dx.doi.org/10.15603/2176-3828/caminhando.v9n1p134-153.

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26

Lee, Eunjae. "Devotion: Learning from John Wesley." Theology and the World 98 (June 30, 2020): 113–44. http://dx.doi.org/10.21130/tw.2020.6.98.113.

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27

Noble, Thomas A. "John Wesley as a theologian:." Evangelical Quarterly 82, no. 3 (April 30, 2010): 238–57. http://dx.doi.org/10.1163/27725472-08203004.

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The twentieth century saw a revival of interest in John Wesley as a theologian, but whereas the standard treatments of his theology have arranged his thought in the customary shape of Systematic Theologies, this article takes the shape of Wesley’s theology from the way he arranged and prioritized his doctrines pastorally in his Standard Sermons. This demonstrates that he began with the evangelical doctrine of the Reformation on Justification and the Atonement (focusing on Christ), understood regeneration and assurance in relation to the Holy Spirit, and saw the sovereign grace of God the Father as extending to ‘all his works’. The underlying structure is Trinitarian. His much misunderstood doctrine of ‘perfection’ was inherited from the Fathers and was his most creative contribution to Evangelical theology, but needs further development and clarification.

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28

Wakefield, Gordon. "John Wesley and Ephraem Syrus." Hugoye: Journal of Syriac Studies 1, no. 1 (January 1, 2010): 273–86. http://dx.doi.org/10.31826/hug-2010-010117.

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29

English, John C. "John Wesley's Indebtedness to John Norris." Church History 60, no. 1 (March 1991): 55–69. http://dx.doi.org/10.2307/3168522.

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Several scholars, including Workman, Cragg, Dreyer, and now Henry Rack, have called attention to Wesley's endorsement of Locke's philosophy (within limits) and, more broadly, to the debt which he owed to empiricist psychology and theories of knowledge. Wesley read the Essay Concerning Human Understanding in 1725 during the interval between his commencement as a Bachelor of Arts and his election to a Fellowship at Lincoln College, Oxford. The book made a favorable impression which endured to the end of his life. During the decade of the eighties, for instance, Wesley published a series of extracts from the Essay, books I and II, in his Arminian Magazine (volumes 5–7, 1782–1784). He also praised The Procedure, Extent, and Limits of Human Understanding and Things Divine and Supernatural Conceived by Analogy with Things Natural and Divine, books written by Peter Browne (died 1735), an Irish bishop and philosopher whom Locke had influenced to a considerable degree. Indeed, at one juncture, Wesley expressed a preference for Browne over Locke. He wrote in his journal for 6 December 1756, “I began reading to our preachers the late Bishop of Cork's Treatise on Human Understanding, in most points far clearer and more judicious than Mr. Locke's, as well as designed to advance a better cause.”

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30

오광석. "German Radical Pietists and John Wesley." THEOLOGICAL THOUGHT ll, no. 144 (March 2009): 223–50. http://dx.doi.org/10.35858/sinhak.2009..144.008.

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31

Lenton, John. "John Wesley and the travelling preachers." Bulletin of the John Rylands Library 85, no. 2-3 (June 2003): 99–110. http://dx.doi.org/10.7227/bjrl.85.2-3.7.

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32

Farris, J. "John Wesley e a Teologia Prática." Caminhando 9, no. 2 (December 31, 2004): 56–64. http://dx.doi.org/10.15603/2176-3828/caminhando.v9n2p56-64.

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33

최덕성. "The Catholic Spirit of John Wesley." Studies in Systematic Theology 24, no. ll (June 2016): 6–34. http://dx.doi.org/10.31777/sst.24..201606.001.

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34

Choi, Doug Sung. "The Catholic Spirit of John Wesley." Studies in Systematic Theology 24 (June 30, 2016): 6–34. http://dx.doi.org/10.24827/sst.24.1.1.

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35

Leonard, Bill. "Book Review: John Wesley and Slavery." Review & Expositor 83, no. 4 (December 1986): 651. http://dx.doi.org/10.1177/003463738608300444.

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36

Glickman, Simon. "An interview with John Wesley Harding." Popular Music and Society 16, no. 1 (March 1992): 21–30. http://dx.doi.org/10.1080/03007769208591462.

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37

Ott, Philip W. "John wesley on health as wholeness." Journal of Religion & Health 30, no. 1 (1991): 43–57. http://dx.doi.org/10.1007/bf00986678.

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38

Lunderberg, Marla Hoffman. "John Donne's Strategies for Discreet Preaching." SEL Studies in English Literature 1500-1900 44, no. 1 (2004): 97–119. http://dx.doi.org/10.1353/sel.2004.0007.

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39

Park, Changhoon. "John Wesley’s Oxford University Sermons : John Wesley as a Reformer." 韓國敎會史學會誌 48 (December 31, 2017): 139–69. http://dx.doi.org/10.22254/kchs.2017.48.04.

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40

English, John C. "The Path to Perfection in Pseudo-Macarius and John Wesley." Pacifica: Australasian Theological Studies 11, no. 1 (February 1998): 54–62. http://dx.doi.org/10.1177/1030570x9801100103.

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John Wesley read Macarius' Homilies no later than 30 July 1736. He probably read them in a German translation provided by one of his pietist friends. Wesley was deeply impressed. He tried to give Macarius' ideas a wider circulation by publishing portions of his Homilies in the Christian Library. In 1736, however, Macarius helped Wesley to clarify his attitude toward “mysticism” and reinforced some of his cherished ideas regarding Christian perfection.

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41

Hempton, David. "John Wesley and the rise of Methodism." Bulletin of the John Rylands Library 85, no. 2-3 (June 2003): 31–55. http://dx.doi.org/10.7227/bjrl.85.2-3.4.

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42

Burrow,, Rufus. "The Personalism of John Wesley Edward Bowen." Journal of Negro History 82, no. 2 (April 1997): 244–56. http://dx.doi.org/10.2307/2717519.

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43

Spence, Mary Lee, and Leon Metz. "John Wesley Hardin: Dark Angel of Texas." Western Historical Quarterly 28, no. 3 (1997): 425. http://dx.doi.org/10.2307/971051.

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44

Dreyer, Frederick. "Evangelical Thought: John Wesley and Jonathan Edwards." Albion 19, no. 2 (1987): 177–92. http://dx.doi.org/10.2307/4050388.

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Historians suppose that men are ultimately to be understood in terms of their own time. If the age in which people live makes no difference to the way we perceive them, then historical explanation becomes superfluous. The evangelical revival, however, is often regarded as a event that occurs out of its proper time. It is the step-child of eighteenth century studies. For Peter Gay it belongs not to the eighteenth century but to the twelfth. Leslie Stephen denied all affinity between the evangelicals and their enlightened contemporaries: “There could scarcely be said to exist even the relation of contradiction.” To be sure, an affinity with the age was not a claim that the evangelicals insisted upon. No one would wish to number Jonathan Edwards and John Wesley among the philosophes. The merit claimed by the evangelicals was the merit not of thinkers but of believers. Yet, like it or not, the revival is still one of the facts of eighteenth century history. It cannot be wished away or passed off onto some other period. It started in the eighteenth century and it prospered in the eighteenth century. In any census of the times, it is a fair presumption that the saints will out-number the sceptics. Moreover, the revival is something that has to be analyzed in contemporary terms. What John Maynard Keynes once said of ranting politicians in the twentieth century works for ranting preachers in the eighteenth: “Mad men in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back.” Faith, like thought, is an historical event that occurs in a specific historical context and ultimately it must be explained in terms of that context. It may be our deepest wish to think like St. Paul, but it is hard to do so in ways that St. Paul would have understood. Few men can insulate themselves against the intellectual influence of their time. In the case of John Wesley and Jonathan Edwards, the recognition of that influence is critical for the interpretation of their thought.

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45

Magee, Reginald. "PHYSICK: IN THE STYLE OF JOHN WESLEY." ANZ Journal of Surgery 75, no. 6 (June 2005): 489–92. http://dx.doi.org/10.1111/j.1445-2197.2005.03425.x.

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46

Kent, John. "Book Review: John Wesley: A Personal Portrait." Theology 108, no. 841 (January 2005): 59–60. http://dx.doi.org/10.1177/0040571x0510800121.

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47

English, J. C. "John Wesley and the Rights of Conscience." Journal of Church and State 37, no. 2 (March 1, 1995): 349–63. http://dx.doi.org/10.1093/jcs/37.2.349.

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48

Smith, Timothy L. "John Wesley and the Wholeness of Scripture." Interpretation: A Journal of Bible and Theology 39, no. 3 (July 1985): 246–62. http://dx.doi.org/10.1177/002096438503900303.

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In an age of enlightenment, Wesley made the plain teachings of the Bible the foundation of the Christian faith and judged insufficient any Christian experience whose content was not founded in Scripture

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49

Bartlett, David. "Interpreting and Preaching the Gospel of John." Interpretation: A Journal of Bible and Theology 60, no. 1 (January 2006): 48–63. http://dx.doi.org/10.1177/002096430606000105.

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50

Mitchell, Adrian. "Preaching the Enjoyable Revolution." New Theatre Quarterly 18, no. 4 (November 2002): 299–300. http://dx.doi.org/10.1017/s0266464x02000386.

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Socialism is alive. Theatre is alive. Socialist theatre is alive. And, in every sense except the literal one, John McGrath, whose body gave up a long, brave fight against illness in January this year, is alive and kicking – Liberal and Tory arses for choice.

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