Relevant bibliographies by topics / Wesleyan Methodist Church (England)

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Academic literature on the topic 'Wesleyan Methodist Church (England)'

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Published: 4 June 2021
Last updated: 29 July 2025

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Journal articles on the topic "Wesleyan Methodist Church (England)"

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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 the
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Smith, John T. "The Wesleyans, The ‘Romanists’ and the Education Act Of 1870." Recusant History 23, no. 1 (1996): 127–42. http://dx.doi.org/10.1017/s0034193200002181.

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The Wesleyan Church in the second half of the nineteenth century exhibited a high degree of anti-Catholicism, a phenomenon which had intensified with the ‘Romanising’ influence of the Tractarian movement in the Church of England. To many Wesleyans Roman and Anglo-Catholicism seemed synonymous and the battleground of faith was to be elementary education. The conflict began earlier in the century. When in 1848 Roman Catholic schools made application to the government for grants similar to those offered to the Wesleyans there was an immediate split in Wesleyan ranks. At the Conference in Hull in
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Field, Clive. "The Allan Library: A Victorian Methodist Odyssey." Bulletin of the John Rylands Library 89, no. 2 (2013): 69–105. http://dx.doi.org/10.7227/bjrl.89.2.5.

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The history of the Allan Library is here told systematically for the first time. This antiquarian collection of substantially foreign-language books and some manuscripts was formed by barrister Thomas Robinson Allan (1799-1886) during the 1850s, 1860s and 1870s. His stated intention was to create a Methodist rival to Sion College Library (Church of England) and Dr Williamss Library (Old Dissent). Allan donated it to the Wesleyan Methodist Conference in 1884, which funded the erection of purpose-built Allan Library premises opening in London in 1891. However, the Wesleyans struggled to make a s
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Clarke, Martin V. "Music and Charles Wesley’s Legacy." Journal of Religious History, Literature and Culture 10, no. 2 (2024): 57–80. https://doi.org/10.16922/jrhlc.10.2.5.

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Charles Wesley is one of the most prominent figures in the history of Methodism, arguably second only in the popular imagination to his older brother, John. In large part, this is due to Charles’s prolific achievements as a hymn writer. A significant number of his hymns, albeit a small proportion of the estimated nine thousand he wrote, have been widely and continuously sung in worship by Methodists and other Christians in Great Britain and beyond since the eighteenth century. Charles’s hymn texts were written to be sung, whether by the early followers of Methodism in the small group meetings
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Podmore, Colin. "William Holland's Short Account of the Beginnings of Moravian Work in England (1745)." Journal of Moravian History 22, no. 1 (2022): 54–81. http://dx.doi.org/10.5325/jmorahist.22.1.0054.

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ABSTRACT William Holland's Short Account describes church life in the City of London in the 1730s with special reference to the religious societies and their connections with Wesley's “Oxford Methodists.” He shows how the Moravian Peter Böhler's preaching cross-fertilized these networks' High-Church Anglicanism with the Lutheran doctrine of justification by faith alone and thereby sparked the English Evangelical Revival. Recounting the early life of the resulting Fetter Lane Society, which served as the Revival's London headquarters, Holland emphasizes the frequent visits to and from the Morav
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Kurniawan, Markus. "Doktrin Kesempurnaan Kristen menurut Pandangan John Wesley dan Relevansinya di Era Digital." RERUM: Journal of Biblical Practice 1, no. 2 (2022): 165–83. http://dx.doi.org/10.55076/rerum.v1i2.15.

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One of the figures in the history of the world church, is a man named John Wesley. Due to the influence of the Methodist movement that he initiated, Europe, especially in England, for some time experienced a revival. An event that cannot be ignored because it had the effect that kept Britain from collapsing morally. The movement's greatest influence was to push for the policy of abolishing slavery. One of the most important teachings of the Wesleyans is about Christian perfections (Christian Perfections). A centuries-old teaching that John Wesley interpreted differently. The idea of Christian
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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 (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
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Johnson, L. N. "David Chilton Phillips, Lord Phillips of Ellesmere, K.B.E. 7 March 1924 — 23 February 1999." Biographical Memoirs of Fellows of the Royal Society 46 (January 2000): 377–401. http://dx.doi.org/10.1098/rsbm.1999.0092.

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David Phillips was born on 7 March 1924 in Ellesmere, Shropshire, a small country town with a population then of 2000, on the border between England and Wales. His father, Charles Harry Phillips, was a Master Tailor and a Wesleyan Methodist local preacher. His mother, Edith Harriet Phillips (née Finney), was a London-trained midwife, the organist at Ellesmere Methodist Church and a member of the Ellesmere Urban District Council. She was the daughter of Samuel Finney, who was one-time secretary of the Midland Miners' Federation, a Member of Parliament 1916-22, and also a Primitive Methodist loc
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Gilley, Sheridan. "Catholic Revival in the Eighteenth Century." Studies in Church History. Subsidia 7 (1990): 99–108. http://dx.doi.org/10.1017/s0143045900001356.

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In his famous essay on von Ranke‘s history of the Popes, Thomas Babington Macaulay remarked that the ‘ignorant enthusiast whom the Anglican Church makes an enemy… the Catholic Church makes a champion’. ‘Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new Society devoted to the interests and honour of the Church.’ Macaulay’s general argument that Roman Catholicism ‘unites in herself all the strength of establishment, and all the strength of dissent’, depends for its force on his co
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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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Dissertations / Theses on the topic "Wesleyan Methodist Church (England)"

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Maddock, Ian Jules. "Men of one book : a comparison of two methodist preachers, John Wesley and George Whitefield." Thesis, University of the Highlands and Islands, 2009. https://pure.uhi.ac.uk/portal/en/studentthesis/men-of-one-book(2411830a-ff83-4a98-8e27-958a6f311805).html.

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This thesis compares various aspects of the preaching ministries conducted by two Methodist contemporaries, preachers, and professed ‘men of one book’, John Wesley and George Whitefield.  One of the principal ways in which Wesley and Whitefield manifested their desire to be ‘men of one book’ was through a life-long commitment to itinerant preaching.  Indeed it was especially in their capacity as ‘preachers of one book’ that Wesley and Whitefield feature so prominently in an evangelical revival that spanned not only England, Scotland, Wales, Ireland and the American colonies, but also included
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Maddock, Ian J. "Men of one book a comparison of two methodist preachers, John Wesley and George Whitefield /." Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=26050.

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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
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Williams, Cecil Peter. "The recruitment and training of overseas missionaries in England between 1850 and 1900 : with special reference to the records of the Church Missionary Society, the Wesleyan Methodist Missionary Society, the London Missionary Society and the China Inland Mission." Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.705178.

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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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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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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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Vermilya, James P. "The role of the district superintendent in the Wesleyan church." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Blowers, LaVerne P. "Love divine all loves compelling missionary motives in the Wesleyan tradition /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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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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Books on the topic "Wesleyan Methodist Church (England)"

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Ryerson, William. Report of their mission to England by the representatives of the Canada Conference. s.n., 1987.

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Rigg, James H. The relations of John Wesley and of Wesleyan Methodism to the Church of England. 2nd ed. Longmans, Green, 1990.

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Milburn, Geoffrey E. The travelling preacher: John Wesley in the North-East of England : with details also of the work of Charles Wesley and other early Methodist preachers. Wesley Historical Society, North-East Branch, 2003.

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1803-1882, Ryerson Egerton, ed. Wesleyan conferences of England and Canada: Containing all the official proceedings of both bodies and their representatives, down to October 28th, 1840 : including also, the Rev. E. Ryerson's reply to the Rev. Messrs. Stinson and Richey's pamphlet, published by request of the conference. Conference Office, 1987.

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Wellman, Sam. John Wesley: Founder of the Methodist Church. Barbour & Co., 1997.

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Wellman, Sam. John Wesley: Founder of the Methodist Church. Chelsea House Publishers, 1999.

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Gibbins, Ronald C. "A chapel for all seasons": The fiends of Wesley's Chapel annual lecture for 1987 given at Wesley's Chapel Friday, 22nd May, 1987. Friends of Wesley's Chapel?], 1987.

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Project, North Atlantic Missiology, ed. Responses to failure in pre-Victorian missions to the aborigines of New Holland. North Atlantic Missionary Project, 1997.

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9

Garlick, Kenneth B. Ministerial training in Methodism and our colleges, 1834-1984: A lecture to the Friends of Wesley's Chapel given on Friday, May 17th, 1985 at Wesley's Chapel. Friends of Wesley's Chapel, 1985.

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Garlick, Kenneth B. Ministerial training in Methodism and our colleges 1834-1984: A lecture to the Friends of Wesley's Chapel given on Friday May 17th 1985 at Wesley's Chapel. (The Friends), 1985.

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Book chapters on the topic "Wesleyan Methodist Church (England)"

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Wainwright, Geoffrey. "The Sacraments in Wesleyan Perspective." In Worship with One Accord. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195116106.003.0007.

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Abstract To TREAT ANY MATTER IN A WESLEYAN PERSPECTIVE IS NOT MERELY, FOR A Methodist, an act of piety toward John and Charles Wesley, the principal founders of our particular tradition, although such gestures certainly have their proper place for Christians who live in the communion of the saints. There is another reason why, in the late twentieth century, American Methodists should be looking to the Wesley brothers for guidance. Our own missionary situation bears an uncanny resemblance to the England of the eighteenth century in which the Methodist movement took its origins. For two centurie
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Johnson, Dale A. "The Methodist Quest For An Educated Ministry." In The Changing Shape Of English Nonconformity, 1825-1925. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195121636.003.0004.

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Abstract The Methodist pattern of education for ministry, as was briefly noted earlier, differed considerably from that of the older Nonconformist groups. That difference was rooted in part in the centralized Methodist structure, first in the person of John Wesley and later in the continuing authority of the Conference, as opposed to the independency of the Congregational and Baptist churches. For one thing, Methodists did not establish an institution for ministerial training until 1834. To have done so in the eighteenth century would have meant separating from the Church of England, an action
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Abraham, William J. "3. The people called Methodists." In Methodism: A Very Short Introduction. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780198802310.003.0003.

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The initial agenda of Methodism as a renewal movement in the Church of England was ‘to reform England, especially the church, and to spread scriptural holiness throughout the land’. Like most renewal movements in the history of Christianity, it did not succeed. Instead it morphed into a network of Methodist denominations across the world. ‘The people called Methodists’ outlines John Wesley’s new version of Christianity and its separation from the mother church. It describes the search for succession, the process of ordination, and the core elements of Methodism. Methodists insist on the sacram
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Clutterbuck, Richard. "Contextuality And Catholicity:Taward a Theology of Mediated Otherness." In Ecumenical Theology In Worship, Doctrine, And Life. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131369.003.0013.

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Abstract Sunday morning worship in the Free Wesleyan Church of Tonga, a Church in the Methodist tradition, is a complex mixture of local and imported custom and culture. True, there are many features that locate the event firmly in Polynesia. There will be a drum (or empty gas cylinder) struck to call worshipers to church. Most will wear around the waist a ta’ovala, a woven mat, to signal respect. All will remove their footwear before entering. Mats and ta1)a cloth in the sanctuary area are traditional symbols of sacred and protected space. Singing will be enthusiastic and competent, and the s
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Lewis, Simon. "Epilogue and Conclusion." In Anti-Methodism and Theological Controversy in Eighteenth-Century England. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0009.

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This chapter stresses the importance of history. Far from viewing Methodism as an innovative movement, anti-Methodist authors associated John Wesley and George Whitefield’s ministries with the past. There was, however, no single conception of the past which united the theologically diverse range of authors who attacked Methodism. Thus, there was no homogeneous definition of ‘Methodism’ on which opponents could agree. This disparity was a product of the fierce contests over the doctrinal makeup of the eighteenth-century Church of England. For orthodox divines, attacking Methodism formed merely
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Lewis, Simon. "Perfectionism and Self-Denial." In Anti-Methodism and Theological Controversy in Eighteenth-Century England. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0004.

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Chapter 3 further highlights the convergence of sociological and theological ideas by exploring responses to Methodist asceticism. It shows that Wesley’s and Whitefield’s concerns about allegedly sinful luxuries were shared not only by members of the laity, but also by several of their Anglican opponents. This chapter, therefore, de-emphasizes both the novelty of Methodist perfectionism and the alleged lethargy of the Georgian Church. Those divines, such as Joseph Trapp, who attacked Methodist perfectionism viewed such teachings as a theological, as well as a social, transgression. Basing this
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Lewis, Simon. "Justification and Assurance." In Anti-Methodism and Theological Controversy in Eighteenth-Century England. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192855756.003.0003.

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Chapter 2 explores the soteriological clashes between Methodists and their High Church opponents. It locates these exchanges as a continuation of a historic dispute over definitions of ‘true’ Church of England doctrines, as taught in the Thirty-Nine Articles of Religion. Calvinist evangelicals believed they were fulfilling the work of Reformed Anglicans, such as John Edwards (1637–1716), who had maintained the ‘good old way’ of the Reformation after the Restoration. Anti-Methodist High Churchmen, on the other hand, perceived these harangues as merely a feeble attempt to reignite a war already
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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 w
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Shipps, Jan. "Remembering, Recovering, and Inventing What Being the People of God Means: Reflections on Method in the Scholarly Writing of Denominational History." In Reimagining Denominationalism. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195087789.003.0011.

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Abstract The fire fed by the bodies of Bishops Latimer and Ridley in 1555 still burns, but scholarly studies of the Reformation seem almost to have reduced the story of how the blood of Anglican martyrs became the seed of English Protestantism to that lovely quotation from Foxe’s account in which Latimer told Master Ridley to “be of good cheer.” For, said he, “we shall this day light such a candle, by God’s grace, in England, as I trust shall never be put out.”1 This is not to say that modern critical histories of the English Reformation entirely ignore religious matters or even that they comp
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Agbeti, J. Kofi. "Wesleyan Methodist Missionary Society." In West African Church History, Volume 1: Christian Missions and Church Foundations 1482-1919. BRILL, 1986. http://dx.doi.org/10.1163/9789004668669_007.

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