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How can Christians today reach a world that is becoming increasingly intolerant to the teachings of the church? John Wesley entered the scene of 18th century England with greater hostility than exists today in the West. His life and teaching offer the 21st century church a way forward. John Wesley forged his ministry in the midst of mobs, riots, and angry diatribes, yet this fearless evangelist found a way to reach the very enemies in need of transformation. This complex personality drove one of the most significant renewal movements of the English-speaking world--a movement that transformed the spirituality, morality, and work of the church for the next three centuries.
A comprehensive introduction to various forms of American Methodism, exploring the beliefs and practices around which the lives of these churches have revolved.
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1916 edition. Excerpt: ... CHAPTER XI THE UNIVERSITY AND THE METHODISTS It is well known that the three great leaders of the Methodist movement were associated together at Oxford University, and that it was there that the name "Methodist" was first applied to them, and to the group with which they were associated, and which they had gathered about themselves. In order to understand better the relationship of events at Oxford a few dates will be helpful. In 1720 John Wesley was elected a student at Christ Church College, Oxford;1 in 1725, August 19, he was ordained deacon by Dr. Potter, Bishop of Oxford;2 on March 17, 1726, he was elected Fellow of Lincoln College, Oxford;8 and at the same time his brother, Charles, was elected a student of Christ Church College.4 John Wesley proceeded to the Master of Arts February 14, 1727,5 and from August of that year he was his father's curate at Wroote till November, 1729, when he returned to the university, where he remained till he sailed for America. From the time of his election as a student in 1726, Charles Wesley remained at Oxford continually till he, with his brother, sailed for Georgia in 1735. Notwithstanding the influence of his brother, Charles Wesley admitted that his first year at Oxford was lost in diversions. Later, however, he became studious and serious. By study, by devotions, and by correspondence with his brother, who was then his father's curate, he sought the best method of procedure. In due time he became settled in his religious convictions, and 'John Whitehead, Life of John Wesley, vol. i, p. 235. JIbid., p. 244. 'Ibid., p. 246. 'Ibid., p. 72. "Ibid., p. 252. shortly afterward gathered about himself a small group of friends, who were of the same mind. He says of himself: "I went to the weekly...
Early Methodism was a despised and outcast movement that attracted the least powerful members of Southern societyslaves, white women, poor and struggling white men - and invested them with a sense of worth and agency. Methodists created a public sphere where secular rankings, patriarchal order, and racial hierarchies were temporarily suspended. Because its members challenged Southern secular mores on so many levels, Methodism evoked intense opposition, especially from elite white men. Methodism and the Southern Mind analyzes the public denunciations, domestic assaults on Methodist women and children, and mob violence against black Methodists.
Early American Methodists commonly described their religious lives as great wars with sin and claimed they wrestled with God and Satan who assaulted them in terrible ways. Carefully examining a range of sources, including sermons, letters, autobiographies, journals, and hymns, Jeffrey Williams explores this violent aspect of American religious life and thought. Williams exposes Methodism's insistence that warfare was an inevitable part of Christian life and necessary for any person who sought God's redemption. He reveals a complex relationship between religion and violence, showing how violent expression helped to provide context and meaning to Methodist thought and practice, even as Methodist religious life was shaped by both peaceful and violent social action.