Relevant bibliographies by topics / Wesleyan Methodists; Nonconformists

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Wesleyan Methodists; Nonconformists'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Wesleyan Methodists; Nonconformists"

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

BEBBINGTON, DAVID W. "The Mid-Victorian Revolution in Wesleyan Methodist Home Mission." Journal of Ecclesiastical History 70, no. 1 (2018): 77–97. http://dx.doi.org/10.1017/s0022046917001816.

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Wesleyan Methodists in Victorian Britain are supposed to have been hampered by traditional methods of mission. From the 1850s onwards, however, they launched a strategy of appointing home missionary ministers. Although Wesleyans adopted no new theology, left structures unchanged and still relied on wealthy laymen, they developed fresh work in cities, employed paid lay agents, used women more and recruited children as fundraisers. Organised missions, temperance activity and military chaplaincies bolstered their impact. District Missionaries and Connexional Evangelists were appointed and, in opp
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3

Brown, Kenneth D. "College Principals — a Cause of Nonconformist Decay?" Journal of Ecclesiastical History 38, no. 2 (1987): 236–53. http://dx.doi.org/10.1017/s002204690002306x.

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Nonconformity was one of the major formative influences on Victorian society in Britain. The census of 1851 revealed that of seven million worshippers attending service on census day roughly half were counted in a nonconformist chapel. Even the Victorian who failed to attend service regularly found it difficult to evade the influence of nonconformity — and the Evangelicalism with which it was most closely —identified — in a society whose very customs, attitudes and even political life were so largely moulded by it. The main physical manifestation of this pervasive influence was the ubiquitious
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4

Keep, David. "Self-Denial and the Free Churches: some literary responses." Studies in Church History 22 (1985): 397–404. http://dx.doi.org/10.1017/s0424208400008093.

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The ascetic ideal found in wandering holy men in the east and in the self- and world-denying vows of regular clergy and laity in the middle ages came down to English nonconformity through puritanism. Bunyan’s pilgrim, like Benedict and Francis was passing through a temporary and evil world. Their attitude to life was that of the Sermon on the Mount, on the lips of the shepherd lad: ‘I am content with what I have,Little be it, or much.‘Wesley blended the high Anglican discipline of Jeremy Taylor and the Oxford Holy Club with his field evangelism and exhorted his Methodists to ‘Gain all you can;
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5

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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Dissertations / Theses on the topic "Wesleyan Methodists; Nonconformists"

1

Thompson, John Handby. "The Free Church army chaplain 1830-1930." Thesis, University of Sheffield, 1990. http://etheses.whiterose.ac.uk/1785/.

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The study traces the efforts of English Nonconformists to provide chaplains for their adherents in the British Army. Unrecognised by the War Office, and opposed by the Church of England, the Wesleyan Methodists persisted in providing an unpaid civilian ministry until, by stages, they secured partial recognition in 1862 and 1881. The respect earned by volunteer Wesleyan civilian chaplains, who accompanied the troops on most colonial and imperial expeditions in the last quarter of the century, culminating in the Boer War, prompted the War Office in 1903 to offer them a number of commissioned cha
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Books on the topic "Wesleyan Methodists; Nonconformists"

1

Birmingham & Midland Society for Genealogy & Heraldry. Nonconformity in Tipton, Staffordshire: Including the baptismal registers of the Bloomfield and Tipton green Wesleyan Methodist chapels, and other Nonconformist material. The Society, 1987.

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2

White, Eryn. Protestant Dissent in Wales. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0009.

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Wales was once perceived as a ‘nation of Nonconformists’, but immediately after the Glorious Revolution, Dissenters represented a tiny minority of the Welsh population. One of the roots of later Dissenting success can be found in the disproportionate contribution that Welsh Dissenters made to Welsh-language print culture in the late seventeenth and early eighteenth centuries. In addition, the growth of a ‘circulating’ school system helped spread literacy (and the Word) to the younger generation. Although begun by Griffith Jones, rector of Llanddowror, the episcopal hierarchy remained sceptical
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3

Rivers, Isabel. The Nonconformist Inheritance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198269960.003.0005.

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This chapter analyses the editions, abridgements, and recommendations of texts by seventeenth-century nonconformists that were made by eighteenth-century dissenters, Methodists, and Church of England evangelicals. The nonconformist writers they chose include Joseph Alleine, Richard Baxter, John Flavel, John Owen, and John Bunyan. The editors and recommenders include Philip Doddridge, John Wesley, Edward Williams, Benjamin Fawcett, George Burder, John Newton, William Mason, and Thomas Scott. Detailed accounts are provided of the large number of Baxter’s works that were edited, notably A Call to
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4

Birmingham and Midland Society for Genealogy and Heraldry., ed. Nonconformity in WestBromich Staffordshire including the baptismal registers of Ebenezer and Mare's Green Independent, and Wesleyan Methodist Chapel, and other nonconformist material. Birmingham and Midland Society for Genealogy and Heraldry, 1988.

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5

Hindmarsh, D. Bruce. George Whitefield and the Emergence of Evangelical Devotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190616694.003.0002.

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True spirituality was described by the Wesley brothers as being like a fire from heaven, and the most fiery of preachers was George Whitefield. Examining his manuscript diaries, this chapter traces Whitefield’s early formation as a case study of the making of evangelical devotion. The key influences on Whitefield were the discipline of Oxford Methodism, the fearless enterprising spirit of Pietism, and the practical biblical emphases of Puritan-Nonconformist writers. These elements were fused together in the heat of experience as Whitefield discovered a new appreciation for the indwelling Holy
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Book chapters on the topic "Wesleyan Methodists; Nonconformists"

1

Wellings, Martin. "Wesleyan Methodism and Nonconformity." In Evangelicalism and Dissent in Modern England and Wales. Routledge, 2020. http://dx.doi.org/10.4324/9781003011071-4.

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2

Wright, Laura. "London’s First Sunnysiders." In Sunnyside. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266557.003.0004.

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This chapter identifies the first 27 Londoners to live in a Sunnyside, from 1859-1872, after which the name increased rapidly. Their biographies are given, and the methods used are identification of social networks and communities of practice. Religious nonconformism turned out to be key, as the first four London Sunnysiders were a Swedenborgian, a Sandemanian, a Plymouth Brother, and an unidentified dissenter married to a Wesleyan Methodist. Early London Sunnysiders were wealthy, successful, socially-embedded businessmen, owning their own companies and employing others. The earliest London Sunnysiders had overlapping social networks via their professions (the paper and print industries), their livery companies, their charitable activities, their Nonconformist churches, and family ties. They had a raised likelihood of Scottishness, either by descent or by connection. Early London Sunnysides were large detached suburban houses, newly-built, near to railway-stations.
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