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Journal articles on the topic 'Religion / Methodism'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Cooley, Steven D. "Manna and the Manual: Sacramental and Instrumental Constructions of the Victorian Methodist Camp Meeting during the Mid-Nineteenth Century." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 131–59. http://dx.doi.org/10.1525/rac.1996.6.2.03a00020.

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“The character of the place on which one Stands is the fundamental symbolic and social question,” Claims historian of religion Jonathan Z. Smith. From this sense of place, there follows a “whole language of Symbols and social structures.” Studies of Methodist history have also considered sensitivity to Methodism's distinctive sense of place essential to their subject. It is now commonplace to observe that Methodism shattered the geographic bounds of church and parish in order to situate religion for activity across an open, unbounded terrain. This proved one of the most offending characteristi

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2

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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Green, S. J. D. "‘Spiritual Science‘ and Conversion Experience in Edwardian Methodism: The Example of West Yorkshire." Journal of Ecclesiastical History 43, no. 3 (1992): 428–46. http://dx.doi.org/10.1017/s0022046900001378.

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Victorian Methodism was a religion of experience. More specifically, it was a religion of conversion experience. A personal, attested, conversion experience, undergone in a chapel, a mission hall or even the home, was an essential prerequisite of becoming a Methodist. Subsequently relived and dissected in a class meeting, it was a vital part of living as a Methodist. Finally, recounted and honoured in circuit obituaries and station records, it was posthumous testimony of the grace and fellowship accorded to an individual who had been a Methodist. For all that, it was a curiously unsystematised

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4

TABRAHAM, BARRIE. "Early Methodism." Journal of Ecclesiastical History 55, no. 2 (2004): 325–29. http://dx.doi.org/10.1017/s0022046904009947.

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John Wesley. The evangelical revival and the rise of Methodism in England. By John Munsey Turner. Pp. x+214. Peterborough: Epworth Press, 2002. £14.95 (paper). 0 7162 0556 4Wesley and the Wesleyans. Religion in eighteenth-century Britain. By John Kent. Pp. vi+229. Cambridge: Cambridge University Press, 2002. £37.50 (cloth), £13.95 (paper). 0 521 45532 4; 0 521 45555 3A brand plucked from the burning. The life of John Wesley. By Roy Hattersley. Pp. vii+451+18 plates. London: Little, Brown, 2002. £20. 0 316 86020 4Mirror of the soul. The diary of an early Methodist preacher, John Bennet, 1714–17

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5

Johnson, Wayne J. "Piety Among ‘The Society of People’: The Witness of Primitive Methodist Local Preachers in the North Midlands, 1812–1862." Studies in Church History 26 (1989): 343–56. http://dx.doi.org/10.1017/s0424208400011037.

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The chief business of Primitive Methodism,’ wrote the editor of the denominational magazine, ‘is to cultivate personal religion, and to seek the salvation of souls.” Although statements at the national level seldom made their way unhampered down to the lay-dominated local circuit, nevertheless, this was one directive which was generally pursued by a substantial number of its local preachers. Indeed, this search for personal holiness, as well as the seeking of it in others seems to have been the two main strands tying Primitive Methodism together. A frustrated Primitive Methodist, however, wrot

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6

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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7

Hatch, Nathan O. "The Puzzle of American Methodism." Church History 63, no. 2 (1994): 175–89. http://dx.doi.org/10.2307/3168586.

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Picture, if you will, the rich landscape of American religious history that has taken shape over the last half century. At least three features of this terrain stand out, the first being a richly-textured panorama before us, a recognizable field of study that has come into existence in a relatively short span of time. This field has been shaped by a varietyof forces, among them the vast expansion of religion departments since 1960, the recovery of the role of religion in the broader disciplines of history, literature, sociology and political science, and the stubborn persistence of religion in

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8

Dreyer, Frederick. "A “Religious Society under Heaven”: John Wesley and the Identity of Methodism." Journal of British Studies 25, no. 1 (1986): 62–83. http://dx.doi.org/10.1086/385854.

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Methodism figures as a kind of puzzle in the history of eighteenth-century England. Even writers who are not unsympathetic to John Wesley sometimes find his thought incoherent and confused. “The truth should be faced,” writes Frank Baker, “that Wesley (like most of us) was a bundle of contradictions.” Albert Outler celebrates Wesley's merits not as a thinker but as a popularizer of other men's doctrines. His Wesley was “by talent and intent, afolk-theologian: an eclectic who had mastered the secret of plastic synthesis, simple profundity, the common touch.” One man's eclecticism, however, is a

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9

Mansilla, Miguel Ángel, Nicolás Panotto, and Esteban Quiroz. "Religious and Political Synergism: Chilean Methodist Leaders as Builders of Ideological Bridges to Socialism (1930s–1970s)." Wesley and Methodist Studies 17, no. 2 (2025): 188–211. https://doi.org/10.5325/weslmethstud.17.2.0188.

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ABSTRACT This article aims to transcend the antagonist position (friend-enemy) and the agonist (adversarial) perspective when viewing Evangelical-socialist history. It incorporates two social dimensions that in the past have been considered contrary or purely instrumental—religion and politics—through the concept of synergism. As a case study, we highlight linkages between Socialism and Methodism in Chile, as well as Methodism’s later contributions to Chilean politics. The article sheds light upon a social and political historical reality that today is almost unknown in the Evangelical and the

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10

Juster, Susan, and Russell E. Richey. "Early American Methodism. Religion in North America." Journal of Southern History 59, no. 2 (1993): 340. http://dx.doi.org/10.2307/2209792.

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11

Elliott, David. "Has Methodism’s ‘White History’ Determined Its ‘Black Future’? African Traditional Healing and the Methodist Church of Southern Africa." Religions 16, no. 4 (2025): 513. https://doi.org/10.3390/rel16040513.

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Postcolonial discourses on religion have extensively explored the intersections of race and religion. Particular research within such discourses has been conducted to explore the intersection of Whiteness and Christianity in postcolonial contexts. The Methodist Church of Southern Africa (MCSA) is an example of a postcolonial Christian denomination that seeks to assert itself as ‘authentically African’ whilst having a distinctly colonial, missionary history in Southern Africa. This article explores the enduring intersections of Whiteness and Christianity in the MCSA through analyzing the method

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12

Woodfin, Jen. "Religion in care homes: perspective of a Methodist minister." Nursing and Residential Care 21, no. 12 (2019): 693–95. http://dx.doi.org/10.12968/nrec.2019.21.12.693.

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During the festive period, practising Christians join together to celebrate their beliefs. In a care home, this is no different. Jen Woodfin explains the practicalities of her role as chaplain in a residential home and care home life through the prism of Methodism

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13

Hunter, Justus H. "Toward a Methodist Communion Ecclesiology." Ecclesiology 9, no. 1 (2013): 9–18. http://dx.doi.org/10.1163/17455316-00901003.

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The International Methodist-Catholic Dialogue Commission’s Seoul Report (2006) reflects an emerging Methodist communion ecclesiology arising from the Dialogue Commission. One benefit of such an ecclesiology to Methodism is considered: its potential for resolving tensions created by two competing ecclesiologies (Anglican and evangelical) internal to Methodism. Against Albert Outler’s proposal that the aforementioned tensions can be resolved by Methodism’s return to its original role as a movement within a church, as well as Russell Richey’s contention that contemporary Methodism holds the tensi

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14

McInelly, Brett. "Redeeming religion: Wesleyan and Calvinistic Methodism in Humphry Clinker." Bulletin of the John Rylands Library 85, no. 2-3 (2003): 285–96. http://dx.doi.org/10.7227/bjrl.85.2-3.18.

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15

Holmes, Janice. "Review: The Religion of the People: Methodism and Popular Religion, c. 1750–1900." Irish Economic and Social History 24, no. 1 (1997): 157–58. http://dx.doi.org/10.1177/033248939702400118.

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16

Jäger, Anton. "Populism and the Crisis of American Methodism." International Journal of Religion 3, no. 1 (2022): 49–61. http://dx.doi.org/10.33182/ijor.v3i1.1862.

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A rich literature on ‘populism’ and ‘religion’ has flourished in the preceding decade. Following a now consensual vision of ‘populism’ as ‘anti-pluralism’, scholars such as Cas Mudde, Daniel Steinmetz-Jenkins, and Duncan McDonnell have homed in on how populists weaponize religious themes and live off the decline of organized religiosity. This paper revisits these theses through a re-examination of the first self-declared populist movement in history, the American People’s Party of the late nineteenth century and two of its most prominent political personalities – Georgia Populist Thomas E. Wat

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17

Jaffe, J. A. "The “Chiliasm of Despair” Reconsidered: Revivalism and Working-Class Agitation in County Durham." Journal of British Studies 28, no. 1 (1989): 23–42. http://dx.doi.org/10.1086/385924.

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The role of evangelical religion in the social history of the English working class has been an area of both bewildering theories and un-founded generalizations. The problem, of course, was given a degree of notoriety by Elie Halévy who, according to the received interpretation, claimed that the revolutionary fervor characteristic of the Continental working class in the first half of the nineteenth century was drained from its British counterpart because of the latter's acceptance of Evangelicalism, namely, Methodism.It was revived most notably by E. P. Thompson, who accepted the counterrevolu

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18

Cantor, Geoffrey. "John Tyndall's religion: a fragment." Notes and Records: the Royal Society Journal of the History of Science 69, no. 4 (2015): 419–36. http://dx.doi.org/10.1098/rsnr.2015.0017.

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Both contemporaries and historians have focused on the high-profile 1874 Belfast Address in which John Tyndall was widely perceived as promulgating atheism. Although some historians have instead interpreted him as a pantheist or an agnostic, it is clear that any such labels do not accurately capture Tyndall's religious position throughout his life. By contrast, this paper seeks to chart Tyndall's religious journey from 1840 (when he was in his late teens) to the autumn of 1848 when he commenced his scientific studies at Marburg. Although he had been imbued with his father's stern conservative

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Ozturk, Ahmet Erdi. "Editorial." International Journal of Religion 3, no. 1 (2022): 1–2. http://dx.doi.org/10.33182/ijor.v3i1.2316.

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Under the cover of these general arguments, International Journal of Religion aims to be a venue for scholarly discussion on religion in reference to society, politics, economics and relevant issues and topics. Therefore, it wants to be a suitable place to examine various topics, including, inter alia, the late Samuel Huntington’s controversial – yet influential – ‘clash of civilisations’ paradigm, the international effects of migration, religion’s impact on the climate emergency, the influence of religious non-state actors on international outcomes, and how religion can affect political extre

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20

Schneider, A. Gregory. "Social Religion, the Christian Home, and Republican Spirituality in Antebellum Methodism." Journal of the Early Republic 10, no. 2 (1990): 163. http://dx.doi.org/10.2307/3123556.

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21

Jones, David Ceri. "Narratives of Conversion in English Calvinistic Methodism." Studies in Church History 44 (2008): 128–41. http://dx.doi.org/10.1017/s0424208400003533.

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In May 1741, an anonymous Yorkshire Methodist sent George Whitefield a long letter in which he recorded the details of his nine-year-old daughter’s evangelical conversion. Within a fortnight the letter was printed in The Weekly History, the magazine which had become the official mouthpiece of the Calvinistic wing of the Evangelical Revival by this point. Here is how Whitefield began his account: We have a little daughter about nine years old; one Lord's Day in the last winter, when she staid at home, she read one of your journals, and afterwards some sermons of yours we had got from London. It

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22

Smith, Mark. "Religion, Gender and Industry: Exploring Church and Methodism in a Local Setting." Wesley and Methodist Studies 5 (January 1, 2013): 167–69. http://dx.doi.org/10.2307/42909867.

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23

Blessing, Carol. "Heart Religion in the British Enlightenment: Gender and Emotion in Early Methodism." Wesley and Methodist Studies 5 (January 1, 2013): 161–63. http://dx.doi.org/10.2307/42909864.

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24

Blessing, Carol. "Heart Religion in the British Enlightenment: Gender and Emotion in Early Methodism." Wesley and Methodist Studies 5 (January 1, 2013): 161–63. http://dx.doi.org/10.5325/weslmethstud.5.2013.0161.

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Smith, Mark. "Religion, Gender and Industry: Exploring Church and Methodism in a Local Setting." Wesley and Methodist Studies 5 (January 1, 2013): 167–69. http://dx.doi.org/10.5325/weslmethstud.5.2013.0167.

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26

Schneider, A. G. "Religion and Violence in Early American Methodism: Taking the Kingdom by Force." Journal of American History 98, no. 1 (2011): 202–3. http://dx.doi.org/10.1093/jahist/jar097.

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27

Norton, B. J. "Religion and Violence in Early American Methodism: Taking the Kingdom by Force." Journal of Church and State 53, no. 4 (2011): 678–80. http://dx.doi.org/10.1093/jcs/csr102.

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28

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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29

Heathorn, Stephen. "E.P. Thompson, Methodism, and the "Culturalist" Approach To the Historical Study of Religion." Method & Theory in the Study of Religion 10, no. 2 (1998): 210–26. http://dx.doi.org/10.1163/157006898x00079.

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30

Whelan, Timothy. "Jaspar Cragwall, Lake Methodism: Polite Literature and Popular Religion in England, 1780–1830." Romanticism 24, no. 2 (2018): 218–20. http://dx.doi.org/10.3366/rom.2018.0375.

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31

Farrelly, Maura Jane. "“God is the Author of Both”: Science, Religion, and the Intellectualization of American Methodism." Church History 77, no. 3 (2008): 659–87. http://dx.doi.org/10.1017/s0009640708001121.

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In the spring of 1831, Methodist minister John Price Durbin delivered an evangelical sermon that assumed his listeners were familiar with the basic rules of science. “Are planetary worlds seen revolving in their orbits harmoniously and steadily?” he asked his rural Kentucky audience. “Is a little microscopic insect seen in the dust, or in the down of a peach, or in a drop of water?” The answer, of course, was yes—though Durbin saw no need to say so. His questions were merely rhetorical; the Methodists listening to his sermon knew, after all, that planetary worlds and microscopic insects existe

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32

Ditchfield, G. M. "Anti-Methodism and Theological Controversy in Eighteenth-Century England: The Struggle for True Religion." Wesley and Methodist Studies 16, no. 1 (2024): 107–9. http://dx.doi.org/10.5325/weslmethstud.16.1.0107.

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33

Nuttall, Geoffrey F. "Howel Harris and ‘The Grand Table’: A Note on Religion and Politics 1744–50." Journal of Ecclesiastical History 39, no. 4 (1988): 531–44. http://dx.doi.org/10.1017/s0022046900040598.

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In the 1740s, despite personal and doctrinal disagreements, the leaders of the Revival were still at one. Between old Dissent and new Methodism suspicions were not absent but were absorbed in a common enterprise. Wales had not yet gone its separate path. The Wesleys, Whitefield, Doddridge and Howel Harris (1714–72), whom some of his countrymen consider the greatest Welshman of his age, were all actively in touch. One form of co-operation was in visits to Lady Huntingdon at her home in Chelsea. Here Whitefield, Doddridge and Harris took turns in preaching before a circle of the countess'ss nobl

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34

Haydon, Colin. "The Scholarship of John Walsh (1927‐2022): Contextualisation, Evaluation, and Influence’." Journal of Religious History, Literature and Culture 11, no. 1 (2025): 68–99. https://doi.org/10.16922/jrhlc.11.1.5.

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John Walsh (1927‐2022) was one of the most learned and accomplished religious historians of his generation. He studied religion in England from the later seventeenth century to the nineteenth, specialising in the history of Methodism and the Evangelical Revival. This article charts Walsh’s career, which it sets in the context of historical studies’ development in the later twentieth century. It examines Walsh’s sustained, painstaking empirical research and massive erudition. It analyses his publications and their distinctive characteristics and elucidates their importance ‐ always valuable, of

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35

Porter, Laura Rominger. "Religion and Violence in Early American Methodism: Taking the Kingdom by Force (review)." Register of the Kentucky Historical Society 108, no. 3 (2010): 268–70. http://dx.doi.org/10.1353/khs.2010.0032.

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36

Peter S. Forsaith. "Heart Religion in the British Enlightenment: Gender and Emotion in Early Methodism (review)." Catholic Historical Review 96, no. 3 (2010): 594–95. http://dx.doi.org/10.1353/cat.0.0834.

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37

Canuel, Mark. "Review: Lake Methodism: Polite Literature and Popular Religion in England, 1780–1830 by Jasper Cragwell." Nineteenth-Century Literature 70, no. 2 (2015): 270–74. http://dx.doi.org/10.1525/ncl.2015.70.2.270.

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38

Burton, Vicki Tolar. "Heart Religion in the British Enlightenment: Gender and Emotion in Early Methodism (review)." Scriblerian and the Kit-Cats 45, no. 1 (2012): 105–7. http://dx.doi.org/10.1353/scb.2012.0031.

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39

LOCKLEY, PHILIP. "Who Was ‘The Deluded Follower of Joanna Southcott’? Millenarianism in Early Nineteenth-Century England." Journal of Ecclesiastical History 64, no. 1 (2013): 70–95. http://dx.doi.org/10.1017/s0022046911002569.

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This article re-examines a controversial group in English religious history: the millenarian followers of the prophet Joanna Southcott. The identities of many of Southcott's supporters have remained unclear, despite notable academic attention. Their relative social dislocation is most disputed; greater consensus characterises debates over women's attraction to Southcottianism. This article uses a recently-opened archive of Southcottian material, and reinterprets previously-known sources, to revise all existing pictures of who Southcottians were. Southcottian occupations in industrial regions i

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40

Steinhoefel, Antje. "Art and Astronomy in the Service of Religion Observations on the Work of John Russell (1745–1806)." Culture and Cosmos 08, no. 0102 (2004): 437–48. http://dx.doi.org/10.46472/cc.01208.0265.

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John Russell’s lunar images have so far been neglected and misunderstood by both historians of art and of astronomy. On the one hand this is due to the fact that the images do not come within many current definitions of the notion of art, particularly when the function of art is seen as an agency of subjective experience. Ironically, the reverse of this argument explains why historians of astronomy neglected Russell’s moon images. Compared with the more technical look of lunar maps, equipped with latitude and longitude grids as well as legends, Russell’s ‘photo-realistic’ pastels came across a

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Wellings, Martin. "Presbyteral Ministry: A Methodist Perspective." Ecclesiology 1, no. 2 (2005): 57–74. http://dx.doi.org/10.1177/1744136605051887.

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AbstractThis paper traces the history of presbyteral ministry in the British Methodist tradition. It begins with the Wesleys’ Methodism and the evolution of Wesley’s preachers from ‘extraordinary messengers’ to Methodist ministers. It examines nineteenth-century developments against the background of diverging Methodist traditions and explores the issues and tensions present in the Methodist union of 1932. It then considers twentieth-century official statements in greater detail, concluding with the 2002 document What is a Presbyter?

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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 o

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Green, S. J. D. "The Religion of the Child in Edwardian Methodism: Institutional Reform and Pedagogical Reappraisal in the West Riding of Yorkshire." Journal of British Studies 30, no. 4 (1991): 377–98. http://dx.doi.org/10.1086/385990.

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Much has been written in recent years about the history of childhood in Edwardian Britain. To some extent, that concentration of scholarly effort reflects a profound shift in academic concerns away from the superficially extraordinary and noteworthy to the apparently mundane and neglected that has characterized much of the so-called new social history, and from which redirection of academic attention the history of childhood in modern Britain has been only one of many beneficiaries. But perhaps to a greater extent, the outpourings of recent historiography on the changing nature and changing si

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44

Ragosta, John A. "Jeffrey Williams . Religion and Violence in Early American Methodism: Taking the Kingdom by Force . (Religion in North America.) Bloomington: Indiana University Press. 2010. Pp. xii, 228. $34.95." American Historical Review 116, no. 3 (2011): 793–94. http://dx.doi.org/10.1086/ahr.116.3.793.

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45

Asamoah-Gyadu, J. Kwabena. "Singing of the Spirit: Wesleyan Hymnody, Methodist Pneumatology, and World Christianity." Wesley and Methodist Studies 16, no. 1 (2024): 1–28. http://dx.doi.org/10.5325/weslmethstud.16.1.0001.

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ABSTRACT ‘Methodism was born in song’, so says the opening sentence of the preface to the 1933 edition of the Methodist Hymn Book. That edition, inherited from the Wesleyan Missionary Society from the early nineteenth century, is still in use in many Methodist Churches of British descent in Africa. Using the West African country of Ghana as a case study, this article reflects on select ‘hymns of the Holy Spirit’ in the hymn book. Through these hymns of the Spirit, we capture some of the main theological underpinnings of Wesleyan pneumatology as understood within an African context in which Met

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Rowe, Gareth L. M. "Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism." Ecclesiology 18, no. 1 (2022): 99–117. http://dx.doi.org/10.1163/17455316-18010006.

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Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the

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47

Mujinga, Martin. "Towards Re-Historicization: An Engagement of the Wesleyan Methodist Church in Zimbabwe’s Efforts to Rewrite the History of James Anta." Religions 15, no. 3 (2024): 380. http://dx.doi.org/10.3390/rel15030380.

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This paper is a follow-up to the research conducted in 2021 titled James Anta: missionary, martyr, and the unsung hero of the Wesleyan Methodist Church in Zimbabwe. The paper was a reconstruction of Anta’s life, ministry, and martyrdom. The research found out that although the blood of Anta was the seed of Methodism in Zimbabwe, the church was reluctant to honour him. The research also noted that the Wesleyan Methodist church created a biased history of African cultural epistemology, which has no place for people who die young and unmarried. The paper concluded with a call for the Wesleyan Met

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Roberts, Matthew. "E.P. Thompson, Shirley, and the Antinomian Tradition in West Riding Luddism and Popular Protest." Labour History Review: Volume 86, Issue 2 86, no. 2 (2021): 187–214. http://dx.doi.org/10.3828/lhr.2021.9.

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The novelist Charlotte Brontë and the historian E.P. Thompson both claimed that the Yorkshire Luddites of the 1810s were Antinomians, descendants of the seventeenth-century radical Christian sects who claimed, as Christ’s elect, that they were not bound by the (moral) law. This article follows a thread that links Thompson’s The Making of the English Working Class (in which he made this claim) with his later study of William Blake, Witness against the Beast, which, far from being just an esoteric study of an esoteric figure, uncovered an antinomian tradition that linked the radicalism and prote

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Khruleva, Irina Yur'evna. "The Theological Polemics of Jonathan Edwards and George Whitefield: Differences in Their Understanding of the "Great Awakening" of the 1740s in New England." Исторический журнал: научные исследования, no. 1 (January 2020): 162–71. http://dx.doi.org/10.7256/2454-0609.2020.1.30503.

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The first "Great Awakening" took hold of all British colonies in North America in the 1730s-1750s and developed contemporaneously with the Enlightenment movement, which had a significant impact on all aspects of life in the colonies, influencing religion, politics and ideology. The inhabitants of the colonies, professing different religious views, for the first time experienced a general spiritual upsurge. The colonies had never seen anything like the Great Awakening in scale and degree of influence on society. This was the first movement in American history that was truly intercolonial in nat

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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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