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1
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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Lancaster, Sarah Heaner. "Baptism and Justification: A Methodist Understanding." Ecclesiology 4, no. 3 (2008): 289–307. http://dx.doi.org/10.1163/174553108x341288.
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AbstractThe association of the Methodists with the Roman Catholic and Lutheran Joint Declaration on the Doctrine of Justification was a significant ecumenical event. The Methodist Statement that allowed this agreement, though, does not include a description of the connection between baptism and justification. This paper examines John Wesley's understandings of baptism and justification to suggest a way that they may be held together in Methodist theology. The Methodist practice of infant baptism stands in tension with an understanding of justification built on the model of adult conversion experience, and this tension is found in Wesley's own work. It is possible, though, to find in the way Wesley engaged certain questions some indications of how baptism and justification may be both connected and distinguished in order to display a flexible understanding of God's ongoing work in human life.
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Dreyer, Frederick. "A “Religious Society under Heaven”: John Wesley and the Identity of Methodism." Journal of British Studies 25, no. 1 (January 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 another man's humbug. The very qualities that Outler admires are those that E. P. Thompson condemns inThe Making of the English Working Class. Here Methodist theology is dismissed as “opportunist, anti-intellectual, and otiose.” Wesley “appears to have dispensed with the best and selected unhesitatingly the worst elements of Puritanism.” In doctrinal terms Methodism was not a plastic synthesis but “a mule.” What offends Thompson is not so much Wesley's incoherence as the social ambivalence of the movement that he had created. In class terms Methodism was, Thompson says, “hermaphroditic.” It attracted both masters and men. It catered to hostile social interests. It served a “dual role, as the religion of both the exploiters and the exploited.” The belief that Methodism is socially incomprehensible and perhaps in some sense socially illegitimate is not original with Thompson. Early statements of this assumption can be found in Richard Niebuhr'sThe Social Sources of Denominationalismand in John and Barbara Hammond's The Town Labourer.
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Field, David N. "Holiness, social justice and the mission of the Church: John Wesley’s insights in contemporary context." Holiness 1, no. 2 (April 5, 2020): 177–98. http://dx.doi.org/10.2478/holiness-2015-0005.
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AbstractJohn Wesley summarised Methodism’s mission as spreading ‘scriptural holiness’. This article argues that the praxis of social justice as an expression of holiness is integral to the mission of the Church. The following themes from Wesley’s theology are examined: holiness as love; ‘justice, mercy, and truth’; social holiness; works of mercy as a means of grace; stewardship, and ‘the outcasts of men’. It argues that the praxis of justice, mercy and truth is integral to holiness and hence to mission of the Church. A contextualisation of this theme in the context of secularisation and migration is then developed.
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Jones, Margaret P. "From ‘The State of my Soul’ to ‘Exalted Piety’: Women’s Voices in the Arminian/Methodist Magazine, 1778–1821." Studies in Church History 34 (1998): 273–86. http://dx.doi.org/10.1017/s0424208400013693.
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John Wesley’s version of evangelical Christianity was distinguished by its insistence on the universal availability of salvation (‘Free Grace’), an insistence which rapidly led to the definition of Wesleyan theology as ‘Arminian’ in contradistinction to the Calvinist evangelicalism of Whitfield, Toplady, and others. Controversy was violent in the 1740s, and flared up again in the 1770s. It was against this background that John Wesley founded the Arminian Magazine in 1778. It was to function in defence of Arminianism, and to consist of ‘tracts on the universal love of God, wrote in this and the last century’, together with ‘Original Pieces’. This might seem an unlikely place for women to speak, or even to be spoken about, but Arminianism was not defended solely by means of tracts. By the year of Wesley’s death (1791), besides significant amounts of poetry and short anecdotes (the latter characterized by Wesley in 1781 as ‘bits and scraps’, with which he would scorn to fill up the Magazine), there are also fifteen letters written by women, and eleven accounts of women’s lives (slightly outnumbering both letters from and accounts of men). Later years show an even greater preponderance of women’s ‘Lives’. Leaving on one side the value of this source to the historian, this paper seeks only to analyse women’s opportunities to speak publicly in their own voice in the Arminian (later Methodist) Magazine under John Wesley’s editorship and later.
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Clarke, Martin V. "The Illingworth Moor Singers' Book: A Snapshot of Methodist Music in the Early Nineteenth Century." Nineteenth-Century Music Review 7, no. 1 (June 2010): 81–103. http://dx.doi.org/10.1017/s1479409800001154.
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Congregational song occupies a central place in the history of Methodism and offers an insight into the theological, doctrinal, cultural and educational principles and practices of the movement. The repertoire, performance styles and musical preferences in evidence across Methodism at different points in its history reflect the historical influences that shaped it, the frequent tensions that emerged between local practices and the movement's hierarchy and the disputes that led to a proliferation of breakaway groups during the nineteenth century. The focus of this article will be the implicit tension between the evidence of local practice contained within the Illingworth Moor Singers' Book, which forms part of the archives at Mount Zion Methodist Church and Heritage Centre, near Halifax, UK, and the repertoire and performance practice advocated by John Wesley in the latter part of the eighteenth century. While the study of a single, locally produced collection cannot be regarded as representative of wider practices, it is nonetheless useful in highlighting the need for a more nuanced approach to the history of Methodist music, which takes account of local circumstances and practices.
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Gregersen, Niels Henrik. "Guds frie nåde, troens frie gensvar: Frelsens betingelser hos N. F. S. Grundtvig og John Wesley." Grundtvig-Studier 55, no. 1 (January 1, 2004): 103–33. http://dx.doi.org/10.7146/grs.v55i1.16458.
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Guds frie nåde, troens frie gensvar: Frelsens betingelser hos N. F. S. Grundtvig og John Wesley[Free Divine Grace andfree Response o f Faith: Conditionalist Motives in N. F. S. Grundtvig and John Wesley]By Niels Henrik GregersenThe essay aims to point out common theological grounds between John Wesley (1703-1791) and N. F. S. Grundtvig (1783-1872). It is argued, first, that Wesley and Grundtvig share the same problem of how to reformulate the Reformation insight in God’s unconditional justification in a context of modernity, in which human freedom is seen as essential also in spiritual matters. It is furthermore argued that Wesley and Grundtvig concur in criticizing the Augustinian-Reformed doctrine of double predestination. Both argue that grace is for all humankind, but grace is not an irresistible force that captivates the human mind. Grace, rather, is a divine self-offering that stimulates the sinner to give a positive response to God’s free offer. Due to his Arminian allegiance, Wesley was an outspoken conditionalist, who explicitly criticized Augustine, Luther, and Calvin. Grundtvig’s critique of Augustine and Luther, by contrast, was mostly of a more indirect nature and couched in his independent use of the Augustinian motifs of grace. The most important difference between Wesley and Grundtvig, however, is that whereas Wesley develops an expanded notion of prevenient grace, Grundtvig expands the traditional notion of creation and imago dei. According to Grundtvig’s doctrine of baptism (central to his so-called Church View), the invitation by Christ to become baptized puts the requirement on the old human being (who is not yet baptized by the Holy Spirit) that he or she must renounce the Devil and embrace the truth of God. Grundtvig’s rich doctrine of imago dei and divine providence can thus be seen as a functional equivalent to Wesley’s doctrine of prevenient grace. Grundtvig, however, never shared Wesley’s view of the possibility of a Christian perfection. Instead, Grundtvig developed a theory of the possibility of a post-mortal conversion (cf. 1 Pet 3). This eschatological vision has the same universal scope as Wesley’s doctrine of prevenient grace, but involves a temporal relaxation as compared with Wesley’s evangelicalism.The common ground between Grundtvig and Wesley casts a new light on the very structure of Grundtvig’s theology. Grundtvig’s “Church View” should not be understood as a precursor to 20th century dialectical theology. Divine action, according to Grundtvig, is certainly primary to human activity, but it is not unilateral. The baptismal covenant between God and the human person involves an “agreement”, or contract, between two parties, God and humanity. God offers His divine grace, but human beings should themselves accept grace in order to be part of salvation. This important motif is reflected in Grundtvig’s doctrinal writings, especially in his doctrine of baptism; however, conditionalist motifs can also be found in his hymns and sermons.
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Smith, John Q. "Occupational Groups Among the Early Methodists of the Keighley Circuit." Church History 57, no. 2 (June 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 largely impressionistic overviews of the social structure of early Methodism. The best way to obtain a more precise picture is to look at those records of individual circuits, such as the Keighley Methodist circuit, which provide occupational data.
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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 (March 28, 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 Medieval Period, and in 18th century Wesley, who went to America in the way on ship where he met the Moravian Church group also called Herrnhut having root of Pietisms, got important impression in his life. After this awakening, he went to meet Herrnhut supervisor Zinzendorf (1700-60) in Germany who had root of a noble house in the Holy Roman Empire, - and to Legend of Holy Grail’s Knight Opera “Parsifal” by Richard Wagner at Bayreuth near Herrnhut’s land in the 19th century, Wesley’s Methodism is able to reach new states with the legend, such as the historical meaning of Christianity not only Protestantism but also Catholicism. I wish to point out Wesley’s Methodism has very close to Legend of Holy Grail’s Knight. In addition, after the circulation in America, in the late 19th century Methodism spread toward Africa, and Asian Continents. Especially in Japan, by Methodist Episcopal Church South, Methodism landed in the Kansai-area such international port city Kobe. Methodist missionary Walter Russel Lambuth (1854-1921) who entered into Japan founded English schools to do his missionary works. Afterward, one of them became Kwansei-Gakuin University in Kobe. Moreover, Lambuth such as Parsifal with Wesley’s theories went around the world to spread Methodism with the Spirit’s the Legend of Holy Grail’s Knight as World Citizen.
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Oh, Sung Wook. "Reconsideration of the Doctrine of Sanctification in the Theology of John Wesley from the Perspective of the Church Renewal." Theology and Mission ll, no. 56 (September 2019): 181–217. http://dx.doi.org/10.35271/cticen.2019..56.181.
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오성욱. "Forming a Theological Dialogue between the Wesleyan Quadrilateral in John Wesley and the Baptist Vision in James McClendon: Focused on Theological Methodology and Emphasis in Methodist Church and Baptist Church in the USA." Korean Jounal of Systematic Theology ll, no. 49 (December 2017): 135–67. http://dx.doi.org/10.21650/ksst..49.201712.135.
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Michelsen, William. "Vejen fra tvang til frihed i Grundtvigs liv og forfatterskab." Grundtvig-Studier 42, no. 1 (January 1, 1991): 33–55. http://dx.doi.org/10.7146/grs.v42i1.16057.
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The Way from Force to Freedom in Grundtvig’s Life and WritingsBy William MichelsenAs it was shown by Kaj Thaning in Grundtvig Studies, 1981, Grundtvig, in 1825, made the discovery, new at the time, that the Christian church is older than The New Testament. He utilized the discovery to claim that the Apostolic Confession is the criterion of genuine Christianity, and the same year, in .The Rejoinder of the Church., he used it against H.N. Clausen, Professor of Theology, in an attempt to force him to lay down his office if he did not admit and apologize for his ‘scandalous teaching’. However, Grundtvig was charged instead, and, in 1826, received a sentence for libel of Clausen, and therefore resigned his office as a clergyman himself. Nonetheless, from 1832 to his death in 1872, Grundtvig became the most unswerving supporter of freedom in Danish spiritual life. The standpoint is clearly expressed in .Norse Mythology., 1832, and the same year Grundtvig was permitted to preach in the state church, from 1839 until his death as a vicar of Vartov Church. How can this change of attitude on Grundtvig’s part be explained?The assertion of the present article is that the apparently dramatic changes in Grundtvig’s attitude to freedom are consistent on a more fundamental level, partly depending on his religious development, partly on his concept of freedom which differed from the usual philosophical thinking of his time.Already before his birth, his parents had decided that Grundtvig was to become a clergyman, and in 1810, when his father demanded that he should make a personal application to the King for permission to be his father’s personal curate, he consequently felt force to submit, though it had always been his own wish to be a historian. So he saw himself as obliged through his ordination to defend genuine Christianity against any kind of Rationalist falsification - first on the basis of Luther scripturalism, and from 1825 on the basis of the Apostolic Confession. When H.N. Clausen did not lay down his office, Grundtvig had to lay down his.How then can it be explained that already in 1831 Grundtvig admitted that one must allow one’s opponent the same freedom to speak as one demands for oneself - the following year, even within the same state church. The explanation is to be found in Grundtvig’s experiences from his journeys to England, perhaps in particular from a conversation with Clara Bolton in 1830. More particularly the present article claims that his attitude rests on the assessment of John Wesley’s withdrawal from the state church, proposed by Grundtvig in his ‘Prospect of the World Chronicle’, 1817: it was not necessary because Wesley was not - like Luther – ‘excommunicated’ from the church, but only ‘excluded from the office of teaching’ - the same situation as Grundtvig felt he was in from 1826 to 1832.Grundtvig’s characteristic concept of freedom can be traced as far back as to 1814 (cf. Grundtvig Studies, 1986, pp. 8-9): Man is created with a will of his own, which may be either obedient or disobedient to the will of the Creator, and which is therefore free. Man, however, is not an independent being in the universe. Grundtvig was an opponent of the usual notion that the human personality is free by virtue of his reason.
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Van Wyk, H. F. "Verlossing: van Pelagius tot Joseph Smith." In die Skriflig/In Luce Verbi 44, no. 2 (July 25, 2010). http://dx.doi.org/10.4102/ids.v44i2.156.
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Salvation: from Pelagius to Joseph Smith Every Christian church believes that she is a true church and proclaims that man can be saved and has eternal life. This dogma of salvation is usually based on the Bible as the Word of God. Mormons claim that Joseph Smith, founder and first president of the Church of Jesus Christ of Latter Day Saints, received a divine message to restore the church that Jesus had started. In studying the plan of salvation the Mormons proclaim it is quite clear that that way of salvation was not restored in their church, but that it followed a pattern of false doctrine that was revealed time and again in history. The core of their preaching of salvation is that man has the free will to choose his own salvation. Mormons are not the first to preach this message. This article will show that Pelagius oisty-kated the free will of man. In the Reformation the Anabaptists preached the same message, being a third movement next to the reformed and Roman Catholic believes. The Anabaptists became part of the churches of the Netherlands and at the Synod of Dordt the theology of the free will was rejected and answered. The dogma of the free will of man did not end at this Synod: 150 years later John Wesley preached the same message of salvation during his and Whitefield’s campaigns at the dawn of the nineteenth century in the USA. During this time Joseph Smith started to seek the true church and founded the Mormon Church. Although his theology differs quite strongly from the Methodist Church in which he grew up, the core of the way of salvation is the same: man has free will in choosing his salvation.
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Adubofour, Samuel B., and Hosei Osei. "Renewal and Revivalism in Ghanaian Methodism: The Catalytic Role of Prayer Fellowships." E-Journal of Religious and Theological Studies, November 16, 2020, 374–85. http://dx.doi.org/10.38159/erats.2020114.
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Branded prayer programmes have taken centre stage in contemporary Ghanaian Christianity, and Methodism in Ghana has its fair share. The origins of these spiritual activities are nebulous. This study investigates the historical roots of the contemporary revival and renewal programmes in Methodist Church Ghana. Through historical and phenomenological research approach, the study highlights the catalytic role played by the twentieth-century prayer fellowships, which functioned as fringe groups in the Church. A re-visioning of John Wesley as a Pentecostal fore-bearer of the Christian faith constitutes an innovative attempt at situating the charismatic renewal movement in Ghana within historic Methodism. The study evinces the critical function of the laity as agents of revival and renewal of spirituality in the Church. Essentially, through the prayer fellowships, the ministry of the Methodist Church is democratised, and clericalism neutralised. The transformation of the prayer fellowship movement into the Methodist Prayer and Renewal Programme (M.P.R.P.) facilitated the formalisation, institutionalisation and regulation of the emergent charismatic movement into a "Connexional" (i.e. nationwide) Methodist activity. What makes the M.P.R.P. relevant is its dynamic response to the African worldview and existential realities of the participants. Keywords: Prayer Fellowships, Methodist Church, Renewal, Programmes, Pentecostal
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Duncan, Graham. "Lesseyton: A Wesleyan Methodist Missionary Society Experiment in African Industrial and Theological Education." Studia Historiae Ecclesiasticae 44, no. 3 (October 29, 2018). http://dx.doi.org/10.25159/2412-4265/3911.
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This article explores the long history of both industrial and theological education and ministerial formation that since the 1850s has included, inter alia: Healdtown and Lesseyton; Kamastone; D’urban (Peddie); Bollihope; Fort Hare and Rhodes Universities; the Federal Theological Seminary and John Wesley College; and Kilnerton, Pretoria. Taken together, the story of these places speaks of the Methodist Church’s long-standing commitment to invest in the education and formation of those who respond to God’s call to the ordained and other ministries (Seth Mokhitimi Methodist Seminary 2018). Compared with Healdtown and Kilnerton, Lesseyton institution is less well known and appreciated. Nevertheless, it played a significant role in South African education in the Eastern Cape and particularly in industrial training and education for ministry within the Methodist Church. This provides the focus for this article.
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Morris-Chapman, Daniel Pratt. "High and Low? The Heritage of Anglican Latitudinarianism in the Thought of John Wesley." Journal of Religious History, Literature and Culture, no. 5.1 (June 1, 2019). http://dx.doi.org/10.16922/jrhlc.5.1.4.
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An increasing number of historians have highlighted the complex nature of much eighteenth-century churchmanship. These writers argue that in this period many clergyman possessed altitudinarian and latitudinarian tendencies simultaneously. While John Wesley's theological heritage has been examined from a variety of different perspectives, a growing body of literature has accentuated the altitudinarian tendencies in his theology and ministry. For this reason, several writers have closely identified Wesley with the Anglican High Church tradition. As a result, even though many of these scholars have compared Wesley's ecclesiology with the work of Edward Stillingfleet, the question as to whether or not Wesley might possess Latitudinarian tendencies has been neglected. Given the equivocal nature of much eighteenth-century churchmanship, this essay concentrates on whether Wesley also exhibits Latitudinarian tendencies by examining whether his focus on the essentials of religion, his tolerance concerning the inessential, and his emphasis on godliness resemble similar emphases in seventeenth-century Latitudinarian writers.