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Francis Asbury shaped the religious landscape of early America more decisively than any other person. As the first bishop of the Methodist Church in America, Asbury attempted to visit all of his preachers every year, crisscrossing most of the territory east of the Mississippi River on horseback. In this biography, Darius L. Salter gives us a candid view of Asbury's personal life and public ministry. Book jacket.
English-born Francis Asbury was one of the most important religious leaders in American history. Asbury single-handedly guided the creation of the American Methodist church, which became the largest Protestant denomination in nineteenth-century America, and laid the foundation of the Holiness and Pentecostal movements that flourish today. John Wigger has written the definitive biography of Asbury and, by extension, a revealing interpretation of the early years of the Methodist movement in America. Asbury emerges here as not merely an influential religious leader, but a fascinating character, who lived an extraordinary life. His cultural sensitivity was matched only by his ability to organize. His life of prayer and voluntary poverty were legendary, as was his generosity to the poor. He had a remarkable ability to connect with ordinary people, and he met with thousands of them as he crisscrossed the nation, riding more than one hundred and thirty thousand miles between his arrival in America in 1771 and his death in 1816. Indeed Wigger notes that Asbury was more recognized face-to-face than any other American of his day, including Thomas Jefferson and George Washington.
In this manifesto of sorts, Bishop Emilio Alvarez introduces the phenomenon of Pentecostals returning to the ancient, creedal Christian faith, and extends the project of paleo-orthodox ressourcement to include orthodox expressions within Pentecostalism, particularly in his own Afro-Latino Pentecostal movement.
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Throughout this book, Scott J. Jones insists that for United Methodists the ultimate goal of doctrine is holiness. Importantly, he clarifies the nature and the specific claims of "official" United Methodist doctrine in a way that moves beyond the current tendency to assume the only alternatives are a rigid dogmatism or an unfettered theological pluralism. In classic Wesleyan form, Jones' driving concern is with recovering the vital role of forming believers in the "mind of Christ, " so that they might live more faithfully in their many settings in our world.
From the moment that Francis Asbury's foot touched ground in Philadelphia from England in 1771, the American colonies were never the same -- nor was the Englishman himself. Sent by John Wesley, Asbury was America's first circuit-rider, covering 5,000 to 6,000 miles a year, spreading the gospel and daring death from Georgia to Quebec. Because of his incessant travels before the advent of photography, Asbury's face became the most recognized on the continent. His face was better known than the faces of such contemporaries as George Washington, Thomas Jefferson, and Benjamin Franklin. He became so well known that he would receive mail from England addressed simply: "Bishop Asbury, America." Chased by savage Indians, hunted by ravaging wolves, and stalked by highwaymen, on he rode. Fighting pleurisy, arthritis and other ailments that were sometimes so disabling he could neither stand to preach nor kneel to pray. On he rode, preaching against slavery 70 years before the Civil War, and against intemperance 100 years before abolition became an issue. On he rode. Written by longtime journalist, Mark Alan Leslie, "Midnight Rider for the Morningstar" captures and describes the perils, challenges and dedication that punctuated the life of this man whose powerful preaching attracted thousands at a time, spurring an increase in Methodist Church membership from a mere 600 to 214,000 by the time of his death in 1816. He helped create five colleges and numerous schools.
Does our available evidence show that some particular religion is correct? It seems unlikely, given the great diversity of religious - and non-religious - views of the world. But if no religious beliefs can be shown true on the evidence, can it be right to make a religious commitment? Should people make 'leaps of faith'? Or would we all be better off avoiding commitments that outrun our evidence? And, if leaps of faith can be acceptable, how do we tell the difference between goodand bad ones - between sound religion and dogmatic ideology or fundamentalist fanaticism? Believing by Faith offers answers to these questions, inspired by a famous attempt to justify faith made by William James in 1896. In doing so, it engages critically with much recent discussion in the philosophyof religion, and, especially, the epistemology of religious belief.