Books on the topic 'Wesley, John, Perfection Sanctification'

Committed unmarried relationships include being engaged and some forms of cohabitation and dating. Committed unmarried relationships place a premium on avoiding divorce. Christians emphasize their ideals about marriage in their discussions of premarital relationships. Those ideals foster anxiety that is unhelpful for Christian life and may, in fact, support exactly a climate ripe for divorce. John Wesley, the 18th-century founder of the Methodist movement, offers a view of Christian perfection that is an antidote to contemporary anxiety about marriage. He also brings wisdom from his own near-engagements and engagements, to show us that premarital committed relationships can be imperfect—or rather, help us understand perfection in more godly ways.

Methodists and Quakers had a particular interest in pre- and post-Reformation continental Catholic writers of a mystical, spiritual, or quietist tendency, including Thomas à Kempis, Madame Guyon, Fénelon, Antoinette Bourignon, de Molinos, and the lives of Armelle Nicolas, M. de Renty, and Gregory Lopez. This chapter indicates the ways in which knowledge of these Catholic models was disseminated by Pierre Poiret, William Law, John Wesley, and the Quakers Josiah Martin and James and John Gough, among others, and analyses the carefully abridged editions of Catholic works designed for Methodist and Quaker readers. Both Wesley and the Quakers were careful to separate the Catholic writers’ approved emphasis on inward religion and perfection from dangerous Catholic practices, and Wesley warned Methodists against quietism.

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.