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

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

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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2

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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3

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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5

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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8

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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9

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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Alegbeleye, G. B. "Archival Odyssey: A Study of the Problems of the Researcher in Using The Methodist Church Records of Nigeria." History in Africa 14 (1987): 375–80. http://dx.doi.org/10.2307/3171849.

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Methodism was introduced into Nigeria as a result of the separate missionary activities of the Primitive Methodist Church and the Wesleyan Methodist Church, both from Britain. In 1962 the Nigerian Methodist Church gained her autonomy from the British Methodist conference. The checkered history of the Methodist church in Nigeria has affected the organization of the records of the church and consequently researchers' access to and utilization of these records. An attempt is made in this paper to examine critically the problems that might face the scholar who intends to use Methodist church recor

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12

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 develop

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Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.

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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians o

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Metcalfe, Christopher. "The Long Methodist Union: A Case Study of Methodism in the Whitby Area of Yorkshire With a Focus on Methodist Union in 1932 and its Aftermath." Journal of Religious History, Literature and Culture 9, no. 1 (2023): 97–124. http://dx.doi.org/10.16922/jrhlc.9.1.4.

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In 1932 the three Methodist denominations, the Wesleyan Methodists, the Primitive Methodists and the United Methodist Church were united to form a single Methodist Church. The impetus for union had come mainly from the leadership of the denominations who desired to create a more efficient and effective structure for evangelism in an increasingly secular society. However, it was left to the circuits and societies at the local level to determine how this vision was to be put into practice. This article discusses the local situational and the cultural factors that influenced the process of union

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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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Mwila, Bishop Alice. "Changing Religious Affiliations: Factors Affecting Denominational Changes In Nyambene Synod, Kenya." Holiness 7, no. 2 (2021): 61–70. http://dx.doi.org/10.2478/holiness-2021-0008.

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Abstract This paper explores the interaction between the Methodist Church in Kenya (MCK) and the neo-Pentecostal churches in the Nyambene Synod, Kenya, together with the influence of this interaction on the religious landscape. It examines changes in denominational affiliations affecting the Methodist Church, where a substantial number of (particularly young) members have moved to Pentecostal churches and movements in the region. This identifies factors affecting religious affiliation in the Nyambene Synod and the impact that changing affiliation has on the Methodist Church. Through qualitativ

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17

Cruickshank, Joanna. "Pacific Missionary George Brown 1835–1917: the Wesleyan Methodist Church." Journal of Pacific History 49, no. 2 (2014): 248–49. http://dx.doi.org/10.1080/00223344.2014.912004.

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18

Little, J. I. "The Methodistical way: Revivalism and popular resistance to the Wesleyan Church discipline in the Stanstead Circuit, Lower Canada, 1821-52." Studies in Religion/Sciences Religieuses 31, no. 2 (2002): 171–94. http://dx.doi.org/10.1177/000842980203100204.

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This essay examines the dynamic between the British Wesleyan missionaries and the American-origin population of the Stanstead Circuit within Lower Canada's Eastern Townships. It finds that early revivals were followed by years of slow church growth and stagnation as the missionaries were unable, or unwilling, to develop the lay leadership network that was a central feature of the Methodist system. By the middle of the 19th century, attempts to impose the church discipline on the local population had made relatively little progress in the face of the Rebellions of 1837-38, the Millerite religio

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19

Shaffer, Scott. "John Wesley’s Thoughts upon Slavery and Wesleyan Pro-LGBTQ Social Ethics." Holiness 9, no. 2 (2024): 100–112. http://dx.doi.org/10.2478/holiness-2024-0016.

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Abstract This article explores how John Wesley’s theological arguments in Thoughts upon Slavery can be used as a pattern for developing a Wesleyan pro-LGBTQ social ethic. After exploring Wesley’s experiential and practical approach to social ethics in general and Wesley’s theological approach to slavery in particular, the article provides a detailed analysis of Wesley’s theological arguments in Thoughts upon Slavery. The article then demonstrates how similar theological approaches and arguments can be used as the basis of a pro-LBGTQ social ethic, focusing on pro-LGBTQ apologetics, Wesleyan qu

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20

Tyson, John R. "Lady Huntingdon and the Church of England." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (2000): 23–34. http://dx.doi.org/10.1163/27725472-07201004.

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Selina Shirley Hastings, Countess of Huntingdon (1707-1791), was one of the central figures in the eighteenth-century evangelical revival. Lady Huntingdon understood herself as an authentic daughter of the Church of England; she labored ceaselessly to bring renewal to the Church she loved. Among her innovations were the employment of lay preachers, the establishment of a ʽConnexionʼ of Methodist chapels within the Church of England, and the founding of the first Methodist theological college (Trevecca) in South Wales. Ironically, the very steps she took to bring renewal to the Church ultimatel

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Adam, Will. "‘An Intolerable Departure from Order’? Setting Mission and Ministry in Covenant in the Context of Anglican Ecumenical Agreements." Ecclesiology 21, no. 2 (2025): 143–58. https://doi.org/10.1163/17455316-21020001.

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Abstract Following the signing of An Anglican-Methodist Covenant in 2003 the Church of England (joined for a time by Anglicans from Scotland and Wales) and the Methodist Church in Great Britain engaged in more than a decade of further dialogue seeking to implement and develop the affirmations and commitments of that covenant. The culmination of this phase of dialogue was the text Mission and Ministry in Covenant which suggested a way in which the Methodist Church might become ordered in the historic episcopate and in which the Church of England might recognise and accept holy orders conferred

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22

Cox-Darling, Joanne. "Mission-shaped Methodism and Fresh Expressions." Holiness 1, no. 2 (2020): 199–218. http://dx.doi.org/10.2478/holiness-2015-0006.

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AbstractThe Mission-Shaped Church report by the Church of England prompted the Methodist Church and the Church of England in the UK to respond to the dislocation being felt between the inherited model of church and the missiological challenges of the twenty-first century. The most significant ecumenical development arising from the report was the formation of the Fresh Expressions initiative, whose sole task was to release leaders and communities to found churches for the ‘unchurched’.Examples of Anglican fresh expressions are much researched, but Methodist contributions less so. This essay ar

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Armstrong, Douglas V., and LouAnn Wurst. "Clay Faces in an Abolitionist Church: The Wesleyan Methodist Church in Syracuse, New York." Historical Archaeology 37, no. 2 (2003): 19–37. http://dx.doi.org/10.1007/bf03376601.

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Pope-Levison, Priscilla. "Male Advocates in the Early Decades of the Transatlantic Methodist Deaconess Movement." Methodist History 59, no. 4-5 (2021): 215–27. http://dx.doi.org/10.5325/methodisthist.59.4-5.0215.

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Essay Abstract “Male Advocates in the Early Decades of the Transatlantic Methodist Deaconess Movement” will analyze the pivotal contributions in the early decades of the deaconess movement of male advocates as founders, financiers, bishops, clergy, authors, and spouses. These men, representing Methodist denominations in the United States, Canada and Great Britain, utilized their power to lobby and cast affirmative votes for denominational approval. They penned detailed studies about deaconesses that provided historical propaganda for the movement, donated buildings and capital to finance deaco

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Macquiban, Tim. "Industrial Day-Dreams: S. E. Keeble and the Place of Work and Labour in Late Victorian and Edwardian Methodism." Studies in Church History 37 (2002): 331–42. http://dx.doi.org/10.1017/s0424208400014832.

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Discussion of the use of time in industrial Britain hardened in the nineteenth century into debates about the morality of work and its rewards, about the ethics of labour and the exploitation of the labourer, issues neglected in a Methodism dominated by the prevailing social thought of evangelicalism which persisted throughout most of the century. While much valuable work has been done recently on a re-assessment of the place of Wesleyan Methodist businessmen’s influence in politics, commerce, and industry in the heyday of Victorian and Edwardian Britain, not so much has been done on the attit

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Lisowski, Jennifer Margaret. "The United Methodist Church’s Complicated History with Slavery and Racism." Methodist History 61, no. 2 (2023): 116–28. http://dx.doi.org/10.5325/methodisthist.61.2.0116.

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ABSTRACT The early founders and leaders of the Methodist movement in England and America were strongly opposed to the institution and practice of slavery and early documents, including letters and conference resolutions, give evidence to their convictions. However, as the Methodist Church became established in America, church leaders wrestled with how to distinguish between the values of the church and those of the emerging nation, as well as their religious and political identities. In the midst of a divisive political landscape and opposing ideas regarding the role of the church in social is

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Rowe, Gareth L. M. "Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism." Ecclesiology 18, no. 1 (2022): 99–117. http://dx.doi.org/10.1163/17455316-18010006.

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Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the

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Chapman, David M. "Towards the Interchangeability of Anglican and Methodist Deacons." Ecclesiology 16, no. 1 (2020): 34–55. http://dx.doi.org/10.1163/17455316-01503004.

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This article examines the prospects for the interchangeability of Anglican and Methodist deacons in Britain with reference to the latest teaching document from the Methodist Church concerning the diaconate. Drawing on this resource, as well as the present ordinals of the Church of England and the Methodist Church, the article demonstrates how Anglicans and Methodists converge in their theological understanding that deacons participate in the martyria, diakonia and leitourgia of the Church – including the ministry of word and sacrament – in ways proper to their office and by virtue of their ord

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Chapman, David M. "Towards the Interchangeability of Anglican and Methodist Deacons." Ecclesiology 16, no. 1 (2020): 34–55. http://dx.doi.org/10.1163/17455316-01601004.

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This article examines the prospects for the interchangeability of Anglican and Methodist deacons in Britain with reference to the latest teaching document from the Methodist Church concerning the diaconate. Drawing on this resource, as well as the present ordinals of the Church of England and the Methodist Church, the article demonstrates how Anglicans and Methodists converge in their theological understanding that deacons participate in the martyria, diakonia and leitourgia of the Church – including the ministry of word and sacrament – in ways proper to their office and by virtue of their ord

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Chapman, David M. "Presbyter and Priest in Sacramental Perspective." Ecclesiology 21, no. 2 (2025): 159–75. https://doi.org/10.1163/17455316-21020003.

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Abstract This article examines the claim made in the 2003 Covenant between the Church of England and the Methodist Church of Great Britain that Anglican priests and Methodist presbyters exercise the same ministry of word and sacrament. The 1932 Methodist Deed of Union’s doctrinal assertion of ‘the priesthood of all believers’ casts doubt on that claim given that Anglicans affirm a distinctive ministerial priesthood. However, ecumenical dialogue has contributed to significant developments in the British Methodist understanding of ordination since the Deed of Union. Drawing on authoritative stat

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Forefront, in Sociology &. Political Sciences. "United Methodist Doctrine and Challenges for the United Methodist Church." Forefront in Sociology & Political Sciences 1, no. 2 (2024): 17–20. https://doi.org/10.5281/zenodo.14561446.

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Hobday, Philip P. "Richard Hooker and Mission and Ministry in Covenant." Journal of Anglican Studies 18, no. 2 (2020): 215–34. http://dx.doi.org/10.1017/s1740355320000194.

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AbstractDrawing on the theological method of one of Anglicanism’s foremost theologians, this article defends key proposals of the recent Church of England-Methodist report, Mission and Ministry in Covenant. Some Anglicans have argued that it would be inconsistent with Anglican order to accept the proposed temporary period where Methodist ministers who had not been ordained by a bishop could serve in presbyteral Church of England roles. It finds clear theological rationale for the move in Hooker’s understanding of the episcopate which is matched in Anglicanism’s official formularies and its rec

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Haar, Miriam. "Apostolicity: Unresolved Issues in Anglican–Methodist Dialogue." Ecclesiology 9, no. 1 (2013): 39–65. http://dx.doi.org/10.1163/17455316-00901005.

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This article attends to unresolved issues in Anglican–Methodist dialogue concerning apostolicity and its connection with the role of the historic episcopate and asks whether there has been progress since Baptism, Eucharist and Ministry [BEM] (1982) in more clearly explaining the relationship between the apostolicity of the whole church and of the historic episcopate. Having explored the theological relationship between apostolicity and the ‘historic episcopate’ – with particular reference to Anglican–Methodist dialogue at an international level, and dialogues in England, Ireland, and the USA –

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McMinn, Richard, Éamon Phoenix, and Joanne Beggs. "Jeremiah Jordan M.P. (1830–1911): Protestant home ruler or ‘Protestant renegade’?" Irish Historical Studies 36, no. 143 (2009): 349–67. http://dx.doi.org/10.1017/s0021121400005393.

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The 1886 general election found Parnell at the helm of a well-disciplined nationalist party. In its struggle for home rule, the Irish Parliamentary Party (I.P.P.) had been helped along the way by the newly formed Irish Protestant Home Rule Association (I.P.H.R.A.), which in July 1886 had no fewer than six M.P.s in its ranks. Jeremiah Jordan, nationalist Member of Parliament for West Clare, was one of the six. Born in 1830 at Tattenbar, near Brookeborough, County Fermanagh, the son of a tenant farmer and a Wesleyan Methodist, he was educated at Portora Royal School, Enniskillen. He started a gr

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Kogon, Stephen L., and Robert G. Mayer. "Analyses of Coffin Hardware from Unmarked Burials Former Wesleyan Methodist Church Cemetery, Weston, Ontario." North American Archaeologist 16, no. 2 (1995): 133–62. http://dx.doi.org/10.2190/204n-c5l9-8md3-eue8.

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As part of the municipal and provincial development approvals process, monitoring of construction excavation for the Central King Seniors Complex was conducted at the former Wesleyan Methodist Church cemetery on King Street, City of York (Weston), Ontario. Approximately 135 grave shafts and forty-three isolated findspots were found to contain the skeletal remains of 157 individuals. These remains were subsequently disinterred following the regulations of the Ontario Cemeteries Act RSO 1990. The cast and stamped metal handles, hinges and escutcheons were analyzed for spatial distributions of st

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Thompson, Patricia. "“Father” Samuel Snowden (c. 1770–1850): Preacher, Minister to Mariners, and Anti-Slavery Activist." Methodist History 60, no. 1 (2022): 136–51. http://dx.doi.org/10.5325/methodisthist.60.1.0136.

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ABSTRACT This article traces the life and ministry of the Rev. Samuel Snowden, the first Black pastor in the New England Conference of the United Methodist Church, who began his life as a slave on the eastern shore of Maryland. In 1818 he was called from Portland, Maine, to pastor the growing Black Methodist Episcopal congregation in Boston, Massachusetts. There he grew the first Black Methodist Episcopal congregation in New England and became a well-known and respected preacher and anti-slavery activist with a special ministry to Black seaman. At the end of his life, he opened his home as a r

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Santiago-Vendrell, Angel, and Misoon (Esther) Im. "The World Was Their Parish: Evangelistic Work of the Single Female Missionaries from the Methodist Episcopal Church, South, to Korea, 1887–1940." Religions 14, no. 2 (2023): 262. http://dx.doi.org/10.3390/rel14020262.

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The Woman’s Foreign Missionary Society (WFMS) (1897–1909) and the Woman’s Missionary Council (WMC) (1910–1940) of the Methodist Episcopal Church, South (MECS) worked in Korea from 1897 to 1940. Their work used a distinctive mission philosophy, hermeneutics, and implementation of strategies in their encounters with Korean women. Over the course of their years in Korea, Southern Methodist missionary women initiated the Great Korea Revival, established the first social evangelistic centers, educated the first indigenous female church historian, and ordained women for the first time in Korea. This

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Carter, David. "Holiness and Unity." Holiness 7, no. 2 (2021): 100–107. http://dx.doi.org/10.2478/holiness-2021-0012.

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Abstract Drawing on the International Methodist – Catholic report on The Call to Holiness, this article identifies holiness as both a divine attribute and as a Christian imperative, inextricably linked with the unity of Christians and of humanity. For humanity to be in the image and likeness of this holy God implies a participation in God’s holiness. Because human life is inescapably social, it implies that this holiness must be expressed in social interaction. For the life of the Christian Church to reflect the holiness of God requires a commitment to unity and actions that echo that commitme

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Kinoti, Mary. "Conceptualization of Empowerment of Ordained Women in Leadership in the Wesleyan Tradition as Exhibited in the Methodist Church in Kenya." International Journal of Professional Practice 7, no. 2 (2019): 58–66. https://doi.org/10.71274/ijpp.v7i2.47.

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Mainstreaming and empowering women in leadership is not a challenge only in politics as witnessed in Kenya but also in church and corporate leadership. Gender inequality is prevalent in the Church resulting to women underrepresentation. That is in spite of the fact that ordained women’s participation in all levels of leadership is central to the ministerial work of the church. The study set out to examine how Methodist Church of Kenya (MCK) empowers ordained women to participate in leadership of the church and apparently achieve its mission. In addition, the study sought to establish opportuni

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Oldstone-Moore, Christopher. "The Forgotten Origins of the Ecumenical Movement in England: The Grindelwald Conferences, 1892–95." Church History 70, no. 1 (2001): 73–97. http://dx.doi.org/10.2307/3654411.

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Ruth Rouse, writing in A History of the Ecumenical Movement, made an extraordinary claim about the origins of modern ecumenism. She identified two factors in the 1890s that, in her words, “changed the course of Church history and made possible the modern ecumenical movement.” One was the Student Christian Movement, established in 1895 by the American Methodist layman, John R. Mott. The other factor was the Grindelwald (Switzerland) Reunion Conferences, an assembly mostly of English church leaders organized by a Methodist minister, Henry Lunn, between 1892 and 1895. Mott's movement is very well

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Osei-Bonsu, Robert, and Samson Dakio. "Small group ministry through the eyes of John Wesley as a disciplining and membership retention model for the SDA Church." Journal of Asia Adventist Seminary 16, no. 1 (2013): 51–68. https://doi.org/10.63201/pffd3262.

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Membership retention is obviously one of the greatest challenges for ministers of the gospel. There seems to be an exponential membership loss across denominations in Christendom for the past few decades. This status quo finds—to a great extent—its roots in the methods employed to nurture a church. It is in this perspective that John Wesley’s method of creating small, interactive groups in order to retain converts is evoked. This study employs a quasi-historical approach to appraise the small group ministry method revolutionized by J. Wesley—for he was not the instigator of it. Upon analysis o

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Tirenin, Gregory. "“All Say He is a Downright Methodist”: The Ministry and Evangelical Loyalism of the Rev. William Stringer." Church History 93, no. 1 (2024): 44–62. http://dx.doi.org/10.1017/s0009640724000696.

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AbstractWilliam Stringer was at various times a cheesemonger, a Methodist lay preacher, a priest, and an American Loyalist exile. Originally from London, Stringer preached the Gospel for the early Methodist movement, but longed for priestly ordination in the Church of England. Unable to achieve this goal due to his humble background, he was instead ordained in 1764 by the controversial and ecumenically minded Greek Orthodox bishop, Gerasimos Avontilies (also known as Erasmus of Arcadia), who ordained several Methodists under Greek Orthodox rites in London. Having acquired illicit ordination, S

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Assanful, Vincent. "“To Fast or not to Fast”: Religious Diversity and Peaceful Coexistence in Ghana." Oguaa Journal of Religion and Human Values 7, no. 1 (2023): 1–18. http://dx.doi.org/10.47963/ojorhv.v7i1.1146.

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During the 2021 Ramadan fasting, a controversy arose in the Wesley Girls‘ High School, Cape Coast that brought to the fore theneed to deepen the discussions on religious diversity and accommodation of different faiths in Ghanaian public schools. Thedisagreement stemmed from the fact that the school prevented a Muslim girl from engaging in the annual Muslim Ramadan fasting, with the excuse that it would affect the health of the child. The school, which was built by the Wesleyan Methodist Missionaries, had the support of the Methodist Church. The Muslim groupings in Ghana felt that the attempt t

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Moon, W. Jay, Banseok Cho, and Nickolas Bettis. "John Wesley, Compassionate Entrepreneur: A Wesleyan View of Business and Entrepreneurship." Transformation: An International Journal of Holistic Mission Studies 38, no. 2 (2021): 105–23. http://dx.doi.org/10.1177/02653788211004644.

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This article intends to identify and construct a Wesleyan perspective of business and entrepreneurship, drawing on how Wesley viewed and used business and entrepreneurship in relation to poverty in England, in order to identify helpful implications for the church which seeks to engage with poverty-related issues. Wesley did not repudiate or underestimate business and entrepreneurship in believers’ lives; rather, he provided believers with practical guidance and theological foundations for business and entrepreneurship particularly in the context of poverty. We argue that Wesley should be viewe

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Tyson, John R. "Lady Huntingdon's Reformation." Church History 64, no. 4 (1995): 580–93. http://dx.doi.org/10.2307/3168839.

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Selina Hastings, Countess of Huntingdon (1707–1791), was a central figure in the eighteenth-century religious revival that swept across England and Wales. A faithful daughter of the Church of England, Lady Huntingdon became a “Methodist” when that term described a style of piety rather than denominational affiliation. She was a pivotal figure in early Methodism, around whom the Calvinistic and Arminian wings of the movement revolved. Selina frequently described herself as being engaged in “this present Reformation” of England. A close examination of her piety—which stressed justification by fa

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Sampson, Sally. "The Fort England chapel." New Contree 12 (July 11, 2024): 5. http://dx.doi.org/10.4102/nc.v12i0.791.

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The story of religious ministry at Fort England is much older than the chapel itself. The Rev. William Shaw held his first local services in the rough army barracks manned by the Hottentot Cape Corps. He conceived the idea of a chapel and Sunday-school for the men on the site, but it was many years before this could be realised. It was not until 1861 that the Methodist Church built the Fort England Chapel just outside the military boundary, primarily for the use of the garrison. When the old fort became an asylum in 1875, the resident chaplain conducted his own services inside the wards; the c

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Kennedy, David J. "A Kind of Liturgical ARCIC? The Ecumenical Potential of the four Eucharistic Prayers of Rite A in The Alternative Service Book 1980." Scottish Journal of Theology 44, no. 1 (1991): 57–72. http://dx.doi.org/10.1017/s0036930600025230.

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This essay originated as a contribution to the joint course on eucharistic theology and practice for St Mary's Seminary, Oscott, and The Queen's College in Birmingham. Its purpose was to highlight, in a context in which Roman Catholic, Methodist, United Reformed, and Church of England ordinands were considering divergent approaches to the eucharist, that many of the questions were faced by the Church of England internally because of its doctrinal breadth. The Eucharistic Prayers of The Alternative Service Book 1980, therefore, can almost be regarded as ‘agreed statements’, but in the setting o

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Wilson, Kenneth. "What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin." Ecclesiology 9, no. 1 (2013): 66–74. http://dx.doi.org/10.1163/17455316-00901006.

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Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Ch

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Worthen, Jeremy. "Ecumenism at a Crossroads: ‘Critical Factors’ in the Reception of Mission and Ministry in Covenant." Ecclesiology 21, no. 2 (2025): 176–93. https://doi.org/10.1163/17455316-21020012.

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Abstract The 2017 report on the interchangeability of ordained ministries by the joint Faith and Order bodies of the Church of England and the Methodist Church of Great Britain presented those churches with a fundamental decision about the direction of the Covenant relationship. With that decision deferred, it is important to understand the critical factors that contributed to the failure to gain sufficient momentum for the report’s proposals to proceed. This article argues that, in the case of the Church of England, alongside the more obvious conflicts regarding theological convictions around

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Holford, John. "Address at the Funeral of Peter Jarvis : Methodist Church, Thatcham, England, 12th December 2018." International Journal of Lifelong Education 37, no. 6 (2018): 659–61. http://dx.doi.org/10.1080/02601370.2018.1570698.

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