Relevant bibliographies by topics / Wesley, John, Theology Methodist Church

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Academic literature on the topic 'Wesley, John, Theology Methodist Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Wesley, John, Theology Methodist Church"

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Kloes, Andrew. "Reading John Wesley through Seventeenth-Century Continental European Reformed Theologians." Bulletin of the John Rylands Library 94, no. 2 (September 2018): 73–93. http://dx.doi.org/10.7227/bjrl.94.2.3.

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This article analyses the theological development of the eighteenth-century Church of England priest Augustus Montague Toplady through two manuscript collections. The first of these is a copy of John Wesley’s Explanatory Notes upon the New Testament that Toplady heavily annotated during his time as a university student in 1758. This book is held in the Methodist Archives and Research Centre at the John Rylands Library. Toplady’s handwritten notes total approximately 6,000 words and provide additional information regarding the development of his views of John Wesley and Methodism, ones which he would not put into print until 1769. Toplady’s notes demonstrate how he was significantly influenced by the works of certain Dutch, German and Swiss Reformed theologians. The second is a collection of Toplady’s papers held by Emory University in Atlanta, Georgia. Together, these sources enable Toplady’s own theology and his controversies with Methodists to be viewed from a new perspective. Moreover, these sources provide new insights into Toplady’s conceptualisation of ‘Calvinism’ and changes in the broader Anglican Reformed tradition during the eighteenth century.
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Mtshiselwa, Ndikho. "‘SURELY, GOODNESS AND MERCY SHALL FOLLOW ME...’: READING PSALM 23:6 IN CONVERSATION WITH JOHN WESLEY." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 116–30. http://dx.doi.org/10.25159/2412-4265/381.

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On the understanding that the addressees of Psalm 23 experienced the challenges of poverty, corruption, injustices and conflict, the interest of this article lies at asking three cardinal questions: First, what Imago Dei does Ps 23 present in the context of poverty, corruption, injustice and conflict, and more importantly with respect to the ‘goodness and mercy’ of YHWH? Second, how does the idea of ‘goodness and mercy’ (cf. Ps 23:6) relate to John Wesley’s theology on the ‘works of mercy’ and ‘doing good’ − particularly in light of the mission imperatives of the Methodist Church of Southern Africa? Third, how could the Methodist people be the interlocutors of ‘goodness and mercy’ in South Africa today?
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Campbell, Ted. "John Wesley and the legacy of Methodist theology." Bulletin of the John Rylands Library 85, no. 2-3 (June 2003): 405–20. http://dx.doi.org/10.7227/bjrl.85.2-3.26.

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Madden, Deborah. "Medicine and Moral Reform: The Place of Practical Piety in John Wesley's Art of Physic." Church History 73, no. 4 (December 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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Morris-Chapman, Daniel J. Pratt. "John Wesley and Methodist Responses to Slavery in America." Holiness 5, no. 1 (June 16, 2020): 37–58. http://dx.doi.org/10.2478/holiness-2019-0003.

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AbstractJohn Wesley considered the slave trade to be a national disgrace. However, while the American Methodist Church had initially made bold declarations concerning the evils of slavery, the practical application of this principled opposition was seriously compromised, obstructed by the leviathan of the plantation economy prominent in this period of American history. This paper surveys a variety of Methodist responses to slavery and race, exploring the dialectical germination of ideas like holiness, liberty and equality within the realities of the Antebellum context.
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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 developments; and British Methodist Faith and Order statements on the subject. The phenomenon of 'emerging expressions of Church' makes the question of the nature and location of the Church pertinent at the present time for all Christian traditions.
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Ballu, Marthen. "Membangun Teologi dalam Prespektif Wesleyan-Arminian." SANCTUM DOMINE: JURNAL TEOLOGI 2, no. 1 (December 8, 2019): 17–30. http://dx.doi.org/10.46495/sdjt.v2i1.9.

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In the XVIII century, theology development was oriented to the conclusions that fulfilled human ratio demand. All super natural things that could not be measured by ratio would be disposed. All super natural forms in the bible were considered as myths and ancient society believe that they were no more relevant for modern society. Regarding to theology formulas relaid on human being ratio, John Wesley had come up with a genuine approach in developing theology. John Wesley used resources to develop his Theology that can be grouped as two parts: Scripture as a prime source and Church tradition, experiences, mind as a secondary source. Resources that John Wesley used are resources which are still relevant today to develop Wesleyan-Arminian Theology.
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Leach, Jane. "The end of theological education – is wisdom the principal thing?" Holiness 1, no. 1 (April 5, 2020): 21–55. http://dx.doi.org/10.2478/holiness-2015-0002.

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AbstractThis article invites reflection on the theological purposes of the education of church leaders. It is conceived as a piece of practical theology that arises from the challenge to the Wesley House Trustees in Cambridge to reconceive and re-articulate their vision for theological education in a time of turbulence and change. I reflect on Wesley House’s inheritance as a community of formation (paideia) and rigorous scholarship (Wissenschaft); and on the opportunities offered for the future of theological education in this context by a serious engagement with both the practices and concepts of phronēsis and poiēsis and a dialogical understanding of biblical wisdom, as Wesley House seeks to offer itself as a cross-cultural community of prayer and study to an international Methodist constituency.
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Wellings, Martin. "‘In perfect harmony with the spirit of the age’: The Oxford University Wesley Guild, 1883–1914." Studies in Church History 55 (June 2019): 479–93. http://dx.doi.org/10.1017/stc.2018.36.

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From the middle of the nineteenth century, educational opportunities at the older English universities were gradually extended beyond the limits of the Church of England, first with the abolition of the university tests and then with the opening of higher degrees to Nonconformists. Wesleyan Methodists were keen to take advantage of this new situation, and also to safeguard their young people from non-Methodist influences. A student organization was established in Oxford in 1883, closely linked to the city centre chapel and its ministers, and this Wesley Guild (later the Wesley Society, and then the John Wesley Society) formed the heart of Methodist involvement with the university's undergraduates for the next century. The article explores the background to the guild and its development in the years up to the First World War, using it as a case study for the engagement of Methodism with higher education in this period.
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Yates, Kelly Diehl. "‘Perhaps he cannot know’: John Wesley's Use of Doubt as a Principle of his ‘Catholic Spirit’." Studies in Church History 52 (June 2016): 331–46. http://dx.doi.org/10.1017/stc.2015.19.

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John Wesley published his sermon ‘Catholic Spirit’ in 1750, after he and his preachers had experienced persecution by Church leaders. Wesley stressed that persecution stemmed from lack of tolerance, and one of the reasons for this was the absence of liberty of thinking in the Church. In order for liberty of thinking to be practised, one had to be able to doubt one's own opinions, thereby accepting the limitations of one's knowledge. Most of this sermon, now lauded for its ecumenical brilliance, asserts that such acceptance provides space for tolerance. This tolerance leads to Christian unity. In addition to exploring the sermon, this essay addresses An Answer to the Rev. Mr. Church's Remarks on the Rev. Mr. John Wesley's Last Journal (1745), Letter to a Roman Catholic (1749) and Wesley's correspondence with Gilbert Boyce (1750). The argument thus provides an example of how doubt contributed to the Methodist emphasis on tolerance.
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Dissertations / Theses on the topic "Wesley, John, Theology Methodist Church"

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Shaddox, Billy Mack. "Church growth movement theology in a Wesleyan setting." Theological Research Exchange Network (TREN), 1985. http://www.tren.com/search.cfm?p100-0142.

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Hiatt, R. Jeffrey. "Salvation as healing John Wesley's missional theology /." PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&did=1539489531&SrchMode=1&sid=5&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249055898&clientId=10355.

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Mitchell, Robert Daniel. "The Wesleyan Quadrilateral relocating the conversation /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1367834161&SrchMode=1&sid=5&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220041911&clientId=10355.

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Maddock, Ian Jules. "Predestination calmly considered?" Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0572.

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Lohrstorfer, Christopher Lee. "Teaching Wesleyan theology a study of Wesleyan-related Bible colleges and Maddox's Responsible grace /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Kindelberger, Roy D. "The Lord's Supper in the theology of John Wesley, Charles Finney, and Stanley Horton a Wesleyan, holiness, and classical Pentecostal perspective /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Boafo, Paul Kwabena. "An examination of the theology of John Wesley with particular reference to his socio-political teaching and its relevance to the Ghanaian situation." Thesis, Queen's University Belfast, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287262.

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Houff, D. Michael. "A model for developing a United Methodist mission church for the poor and homeless born out of Wesleyan/Methodist ethos and theology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Elliott, Mark V. "Writing the third draft of a primer of the Christian faith." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p100-0122.

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Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 2005.
Abstract and vita. Includes the 3rd draft of: "Wake up and smell the coffee, you are standing on holy grounds" (leaves 123-164). Includes bibliographical references (leaves 165-167).
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Wilson, David. "Church and chapel : parish ministry and Methodism in Madeley, c.1760-1785, with special reference to the ministry of John Fletcher." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/church-and-chapel-parish-ministry-and-methodism-in-madeley-c17601785-with-special-reference-to-the-ministry-of-john-fletcher(1e7d35c4-f662-4cfb-a3c9-89417fd629cb).html.

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This thesis examines the ministry of John Fletcher (1729-85), vicar of Madeley, Shropshire (vic. 1760-85) as a case study on the Church of England and Methodism in the eighteenth century. Studies of Fletcher have tended to focus either on his contribution to Methodist theology or on his designation as Wesley's successor as the leader of the Methodists. The parish of Madeley has been, for the most part, peripheral to Fletcher studies. The present thesis, however, has aimed to examine Fletcher in his parochial context; to study both what the parish tells us about Fletcher, but also what Fletcher tells us about the parish, and more specifically, about the church in the eighteenth century in a local context. The main argument of this thesis is that Fletcher's ministry at Madeley was representative of a variation of a pro-Anglican Methodism--localized, centred upon the parish church, and rooted in the Doctrines and Liturgy of the Church of England. Three recent publications have provided a triad for understanding Fletcher: (1) in his industrial context; (2) in his theological context; and (3), in his relationship with leaders in the Evangelical Revival. This thesis has sought to examine a fourth component: Fletcher's work as an ordained clergyman of the Church of England, that is, in his ecclesial and ministerial context. The main body of the thesis focuses on two primary aspects of Fletcher's parish ministry: his stated duties and his diligence in carrying out other responsibilities and meeting other needs which arose, including addressing the various tensions which developed during his incumbency. Fletcher's background and his call to parochial ministry as well as the religious history of Madeley are outlined first (Chapter 1). There are three chapters which examine his performance of stated duties: worship services and preaching (Chapter 2); pastoral care andeducation (Chapter 5); and confrontation of erroneous doctrine (Chapter 6). Fletcher's ministry also included a scheme of church extension, represented primarily by his development of religious societies on which other aspects of his parochial duty built (Chapter 3). His evangelicalism and commitment to his parish simultaneously raised tensions between Fletcher and his parishioners (provoked by his 'enthusiasm' or zeal), and between Fletcher and John Wesley, whose variations of Methodism had similar aims, but different models of practice. A chapter is devoted specifically to these issues (Chapter 4).Fletcher's chapel meetings formed an auxiliary arm of the church, operating as outposts throughout his parish. His parishioners considered his ministerial model a 'Methodist' one even though it was not technically part of Wesley's Connexion (other than the fact that his itinerants were guests in the parish). In all, it is the conclusion of this thesis that Fletcher's pastoral ministry represents some of the best work of Anglicanism in the eighteenth century, demonstrating that despite the manifest challenges of industrializing society, residual dissent, and competition from the church's rivals, the Establishment was not incapable of competing in the religious marketplace.
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Books on the topic "Wesley, John, Theology Methodist Church"

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Gibson, Stephen. A timeless faith: John Wesley for the 21st century. Nappanee, Ind: Evangel Pub. House, 2006.

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John Wesley and slavery. Nashville: Abingdon Press, 1986.

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McEwan, David B. Wesley as a pastoral theologian: Theological methodology in John Wesley's doctrine of Christian perfection. Milton Keynes: Paternoster, 2011.

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Colyer, Elmer M. The Trinitarian dimension of John Wesley's Theology. Nashville: New Room Books, 2019.

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John, Wesley. The essential works of John Wesley: Selected sermons, essays, and other writings. Uhrichsville, Ohio: Barbour, 2011.

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editor, Collins Kenneth J., ed. The sermons of John Wesley: A collection for the Christian journey. Nashville: Abingdon Press, 2013.

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John, Wesley. The works of John Wesley. Edited by Baker Frank 1910-, Ward W. R. 1925-, and Heitzenrater Richard P. 1939-. Nashville, Tenn: Abingdon Press, 1990.

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Borgen, Ole E. John Wesley on the sacraments: A theological study. Grand Rapids, Mich: Francis Asbury Press, 1985.

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Men of one book: A comparison of two Methodist preachers, John Wesley and George Whitefield. Eugene, Or: Pickwick Publications, 2011.

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Coe, Bufford W. John Wesley and marriage. Bethlehem: Lehigh University Press, 1996.

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Book chapters on the topic "Wesley, John, Theology Methodist Church"

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Chilcote, Paul W. "John and Charles Wesley." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0016.

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This chapter examines the theologies of the sacraments of the eighteenth-century brothers John and Charles Wesley, two of the most influential leaders of the eighteenth-century evangelical movement in the Church of England. Based on the synergistic relationship between worship and theology, and combining evangelical experience and sacramental grace, the Wesley brothers asserted that God in Christ initiates the work of grace in believers through Baptism and sustains it through Eucharist. In short, believers receive inward grace through the outward means of the sacraments. In their theological writing and hymns, the grace-focused sacramental theology of the Wesley brothers found creative and vigorous expression that remains influential today, particularly in the Methodist tradition.
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"John Wesley." In Christian Theologies of Salvation, edited by Thomas H. McCall. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0017.

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This chapter examines the teachings of John Wesley, one of the most influential men of the eighteenth century. Wesley’s theology of salvation, though not unique in Christian history, is an important and unmistakably Protestant view, rooted in the theology of the early church, though with an emphasis on God’s universal salvific will together with unlimited atonement.
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Winckles, Andrew O. "Sally Wesley, the Evangelical Bluestockings, and the Regulation of Enthusiasm." In Eighteenth-Century Women's Writing and the Methodist Media Revolution, 176–210. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620184.003.0006.

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Chapter Six considers the networks surrounding Sally Wesley, John Wesley’s niece and Charles Wesley’s only daughter. Wesley was at the center of a network of latter day Bluestockings who produced and circulated material around the turn of the nineteenth century. Of particular interest to this diverse group was the nature and influence of evangelical feeling and enthusiasm on British life and letters. Analysis of Wesley’s network reveals members from all social and religious backgrounds debating and discussing the proper role of religious enthusiasm—arguing for the importance of a well-regulated enthusiasm to the creation and distribution of literary work. Specifically, it explores how other women in Wesley’s circle, particularly Mary Tighe, Elizabeth Hamilton, and Maria Spilsbury, addressed the issue of religious enthusiasm. Based on this evidence it considers the question of how religion and theology helped women like Sally Wesley structure and inform their artistic production in conversation with the shifting roles for women in Regency society and artistic movements like Romanticism.
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McCall, Thomas H., and Keith D. Stanglin. "Hearts and Hands." In After Arminius, 99–136. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190874193.003.0003.

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In Chapter 3, we explore some of the theological developments of eighteenth-century Arminianism; here focused attention is given to the very influential, classically orthodox expressions of Arminian theology that are found within early Methodism and especially the thought of John Wesley and his colleagues. A brief examination of religious epistemology leads in turn to a look at the doctrine of the Triune God, the doctrines of creation, and providence. Wesley’s understanding of theological anthropology is then explored further. The heart of Wesley’s theology is soteriology; accordingly, we examine his “scripture way of salvation” and pay close attention to early Methodist understandings of the relationship between justification, regeneration, and sanctification. The chapter concludes with a summary of how Wesley’s theology informed and shaped the Methodist ethos with respect to mission and ethics.
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Watson, Kevin M. "Holiness." In Old or New School Methodism?, 18–57. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190844516.003.0002.

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This chapter argues that holiness was an essential mark of American Methodist theology from the beginnings of American Methodism through the first half of the nineteenth century. The chapter summarizes the initial commitment to holiness in John Wesley and early British Methodism. The commitment to holiness and entire sanctification of early American Methodism is then discussed. The chapter points to the importance of holiness as marking a theological tradition that was consistent across varieties of American Methodism as well as in popular Methodist experience. The chapter concludes by pointing to signs of coming tension, especially the rise of Phoebe Palmer and the Holiness Movement, the division that created the Wesleyan Methodist Connection, and the croakers, who initially complained about changes and compromise they saw in Methodism. The core argument of the chapter is that from 1784 through the 1840s there was a coherent theological tradition in American Methodism.
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Gordon, James R. "Theologies of Sacraments in the Eighteenth to Twenty-First Centuries." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0015.

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This overview chapter for the third part of the book covers theologies of sacraments in the context of the development of modernity in the eighteenth to twenty-first centuries. It explores the relationship of sacraments to the ideas of conversion and regeneration, particularly in the ministries of eighteenth-century pastors Jonathan Edwards and John and Charles Wesley. Sacramental theology in the nineteenth century is addressed in relation to the First Vatican Council (1868), the Oxford Movement, and the writing of Friedrich Schleiermacher. Twentieth-century theologies of the sacraments are described in terms of what transpired at the Second Vatican Council (1962) and the 1982 document Baptism, Eucharist, and Ministry from the World Council of Churches, as well as the work of theologians Henri de Lubac, Hans Urs von Balthasar, and Alexander Schmemann. All these perspectives contribute to what is often emphasized in theologies of the sacraments in the twenty-first century, that “the things the church does in the liturgy, including the sacraments, already implicitly contain the things we believe about God and therefore should be a foundational starting point for thinking about who God is.”
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