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Journal articles on the topic 'Wesleyan Holiness Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Friesen, Aaron T. "Pentecostal Antitraditionalism and the Pursuit of Holiness." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 191–215. http://dx.doi.org/10.1163/17455251-02301004.

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This paper introduces the Wesleyan Quadrilateral and summarizes how each of the sources (Scripture, tradition, experience and reason) were used in the thought of John Wesley. Next, an overview is given of the developments in the radical wing of the Holiness movement during the late nineteenth century that led to many Pentecostals valuing only three of the four sources: Scripture (through the Bible Reading Method), reason (through pragmatism and Common Sense Realism), and experience (through an emphasis on encountering God through supernatural manifestations of the Holy Spirit). In particular, the role of tradition in the Wesleyan-Holiness movement is compared and contrasted with early Pentecostal responses to church tradition as a viable source for theological reflection and decision-making. The issues of women in ministry, pacifism and oneness in early Pentecostalism are examined in order to demonstrate how Pentecostals either grounded their decisions in tradition or broke with tradition in the task of theological discernment. Finally, some proposals are made concerning how Pentecostals might learn from Wesley in order to reincorporate tradition as a Spirit-empowered resource for theological reflection.

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2

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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3

Glendenning, Cezarina. "“Not All Roads Lead to God, but God Walks All Roads to Reach People.”." Kairos 15, no. 1 (May 27, 2021): 81–93. http://dx.doi.org/10.32862/k.15.1.5.

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The doctrine of prevenient grace in the Wesleyan tradition has always played an important role in shaping the way we understand and participate in the mission of God (Missio Dei) and the role of the church in it. The doctrine of prevenient grace, in the Wesleyan-Arminian tradition, continues to shape the understanding of holiness as God’s activity to restore broken relationships. Holiness, as it is often misunderstood, is not a physical separation between what we consider holy and unholy, churchy and worldly, pure and impure, but the redemption of broken relationships (God and humans, humans with each other, humans and creation and human with the self). The goal of this paper is to further explore the theological and missiological bases of the doctrine of prevenient grace, as understood by Wesley, and the practical implication that this doctrine has in shaping the way the church fulfills its missiological call in the world. This paper is divided into three main sections: the first part of the paper will focus on defining prevenient grace and its relationship to the mission of God (Missio Dei); the second part will explore the missiological and theological implications of the doctrine of prevenient grace, and the last part will illustrate practically the theological and missiological motivation of the work of the Church of the Nazarene with refugees in Zagreb, Croatia.

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4

Thorsen, Don. "A Wesleyan-Holiness Perspective on The Church: Towards a Common Vision." Journal of Ecumenical Studies 50, no. 2 (2015): 295–98. http://dx.doi.org/10.1353/ecu.2015.0026.

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5

Alexander, Kimberley Ervin. "The holiness of the Church: an analysis of Wesleyan-Pentecostal thought." International Journal for the Study of the Christian Church 11, no. 4 (November 2011): 269–78. http://dx.doi.org/10.1080/1474225x.2011.631767.

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6

Wellings, Martin. "Renewing Methodist Evangelicalism: the Origins and Development of the Methodist Revival Fellowship." Studies in Church History 44 (2008): 286–96. http://dx.doi.org/10.1017/s042420840000365x.

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When the Wesleyan, Primitive and United Methodist Connexions combined in 1932 to form the Methodist Church of Great Britain, much was made of their shared evangelical heritage. The doctrinal clause of the founding Deed of Union affirmed that the Connexion ‘ever remembers that in the Providence of God Methodism was raised up to spread Scriptural Holiness through the land by the proclamation of the Evangelical Faith and declares its unfaltering resolve to be true to its Divinely appointed mission.’

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7

Coulter, Dale M. "Toward a Pentecostal Theology of Black Consciousness." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 74–89. http://dx.doi.org/10.1163/17455251-02501010.

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This article offers a historical argument that a cultural program existed among the Sanctified churches in the first half of the twentieth century. This cultural program cultivated a distinct form of black consciousness around three elements: 1) a rehabilitation of slave religion; 2) an embrace of Ethiopianism as a global vision of pan-Africanism; and 3) an effort at Black uplift through education. One can detect features of this consciousness among important figures like Charles H. Mason, Charles Price Jones, Blind Willie Johnson, and Mother Rosa Horn. With it’s distinctive fusion of Pentecostal ecstasy and Wesleyan holiness with the concerns of Sanctified churches, this cultural consciousness must be placed alongside other visions offered by persons such as W.E.B. Dubois as seeking to advance a theology addressing the concerns of the Black Church.

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8

Stockard, Jean, Susie C. Stanley, and Benton Johnson. "Moving from Sect to Church: Variations in Views regarding Sanctification among Wesleyan/Holiness Clergy." Review of Religious Research 43, no. 1 (September 2001): 70. http://dx.doi.org/10.2307/3512244.

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9

Alvarado, Johnathan E. "Worship in the Spirit: Pentecostal Perspectives on Liturgical Theology and Praxis." Journal of Pentecostal Theology 21, no. 1 (2012): 135–51. http://dx.doi.org/10.1163/174552512x633330.

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A Pentecostal theology of worship is still in the making. Its distinctiveness and common practices are yet to be fully determined or developed. Because of the Pentecostal movement’s roots in the Wesleyan tradition, much of the theological emphasis has been upon holiness and not orthodox, liturgical praxis. However, because of its pneumatological emphases, the Pentecostal movement has much to offer to the church at large as it pertains to liturgy and ritual. This essay suggests some insights for crafting intentionally blended worship that honors orthodoxy and yet remains faithful to the Pentecostal practice and tradition. This essay also reflects upon several scholars’ work from various traditions in convergence with Pentecostal scholarship in order to postulate some innovative ways of envisioning Pentecostal worship and liturgics.

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10

O’BRIEN, GLEN. "Joining the Evangelical Club: The Movement of the Wesleyan-Holiness Churches in Australia Along the Church-Sect Continuum." Journal of Religious History 32, no. 3 (September 2008): 320–44. http://dx.doi.org/10.1111/j.1467-9809.2008.00717.x.

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11

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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12

Fellows, Philip. "Discipleship in Three Dimensions: A Critical Examination of John Wesley’s Doctrine of Holiness and its Implications for Contemporary Small Group Discipleship." Ecclesiology 17, no. 1 (April 15, 2021): 29–50. http://dx.doi.org/10.1163/17455316-bja10006.

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Abstract This paper critically examines John Wesley’s understanding of holiness, and the system he created to encourage it, in order to begin to understand its implications for contemporary small group discipleship. First, it is argued that Wesley understood holiness primarily as a transformation of the affections that required response from the believer. Wesley’s discipleship system was designed to facilitate that response. The system itself is then analysed to determine how this process was intended to operate. Wesley’s model is then critiqued in light of small group theory and transformative learning theory. Finally, principles are advanced that could guide a church in adapting Wesley’s system for contemporary use. Throughout it is argued that Wesley’s model flourished because of a shared understanding of the Christian life and the provision of a complex ecology of groups. It is a model that, when adjusted and simplified, could provide significant benefits for the contemporary church.

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13

Stobart, Andrew. "‘Storying the leading’: curating narratives of leadership in conversation with Vaughan S. Roberts and David Sims, Leading by Story." Holiness 4, no. 1 (June 16, 2020): 149–65. http://dx.doi.org/10.2478/holiness-2018-0002.

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AbstractThis article has been developed from a conversation held and recorded at the Wesley House community in January 2018, as part of its regular Thursday evening Methodist Studies sessions. The session used Roberts’ and Sims’ recently published book Leading by Story to consider how leadership is embodied in ministry. Sharing stories of leadership in Wesley House's cross-cultural community led to significant insights, which arose as one particular leadership story was explored using Roberts’ and Sims’ central concept of ‘curating stories’. This article offers the conversation as a reflective review of the book. Staff, students and friends of Wesley House present at the conversation represented many different contexts, including Methodist churches in the USA, Britain, Fiji, Hong Kong, Kenya, South Korea and Zambia.Leading by Story: Rethinking Church Leadership, Vaughan S. Roberts and David Sims (London: SCM Press, 2017), 256 pp, £25.00 pbk

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14

Sipahutar, Roy Charly H. P. "REVITALISASI KEKUDUSAN DALAM HIDUP PELAYAN KRISTEN." Jurnal Teologi Cultivation 2, no. 2 (December 20, 2018): 23–33. http://dx.doi.org/10.46965/jtc.v2i2.277.

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Abstrak This article attempts to discuss issues of importance in the practical struggle of faith of the church today. Holiness became a major theme in this paper that should also be the key to every Christian Minister. With the socio-historical approach then this article tries to see infull what the Bible says about holiness Holiness is not a status quo that makes stagnate and remain silent, but is a to be lived in the life of every Christian minister. Kata Kunci: Holiness, Christian minister, John Wesley

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15

O'BRIEN, GLEN. "Anti-Americanism and the Wesleyan-Holiness Churches in Australia." Journal of Ecclesiastical History 61, no. 2 (March 19, 2010): 314–43. http://dx.doi.org/10.1017/s0022046909991382.

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The Wesleyan-Holiness Churches that emerged in Australia after the Second Word War encountered considerable opposition from other Evangelicals who distrusted their brand of perfectionism. The explicitly American origin of these Churches was both the cause of their exclusion and at the same time a mechanism for their survival. The emergence of the Holiness denominations in Australia is not an example of American cultural and religious imperialism. Rather it has been a creative partnership between like-minded Evangelical Christians from two modern nations sharing a general cultural and social similarity and a common set of religious convictions.

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16

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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17

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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18

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

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

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19

King, Gerald W. "The Rise of the Korean Holiness Church in Relation to the American Holiness Movement: Wesley’s “Scriptural Holiness” and the “Fourfold Gospel”." Pneuma 33, no. 1 (2011): 138–39. http://dx.doi.org/10.1163/157007411x554893.

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20

Kim, Young Taek. "John Wesley’s Biblical/Practical Theology of Politics : Theological Foundation for Social Mission of the Korea Holiness Church." Journal of Korean Evangelical Missiological Society 50 (June 30, 2020): 177–207. http://dx.doi.org/10.20326/kems.50.2.177.

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21

Boaheng, Isaac. "From Wesleyanism To Pentecostalism: Historical And Theological Perspectives." Pentecostalism, Charismaticism and Neo-Prophetic Movements Journal, August 17, 2020, 50–59. http://dx.doi.org/10.38159/pecanep.2020082.

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Undoubtedly, Pentecostalism is the most influential religious movement of the twentieth century. Not only has this movement changed the religious landscape of the world, but it has also contributed enormously to the growth of Christianity in many societies. The contributors to the rapid growth of Pentecostal churches as compared to mainline historic churches have attracted scholarly attention for some time now. Current theological interest in this subject has prompted this study that traces the success of Pentecostalism to its adherence to foundations laid by the Wesleyan Holiness revival movement of the nineteenth century. Through a historico-theological survey, the author contends that Wesleyan teachings and practices such as the authority of the Bible, holiness, use of spiritual gifts, evangelism, social ministry, and others, are key to the survival of global Christianity now and in the years to come.

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