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John Wesley's theological essays
Importance of methodology of teaching
John Wesley's beliefs and religious practices
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I have been a firm believer that if one does not understand where you come from you can have little understanding of where your heading. The first thirty-two pages of the book on “Methodism and the Christian Heritage in England” gave a background as to Wesley’s foundation that so many authors overlook. The first page summed it up best in: “The long course of English ecclesiastical history met the force of a new concern for renewal, both individual and institutional. A long tradition of propositional certainty of faith met the power of a personal experience of faith. An institution built by and for the establishment met a concern for the souls and bodies of the disenfranchised” (p.1, Heitzenrater). This explained the transformation of both individuals and the Church at this moment in history. Of how a small congregation in Stanton Harcourt would be the starting point for a “guest preacher, would shortly become the leader of an evangelical revival that would, during his lifetime, spread across the lands and become a trans-Atlantic movement” (p. 1, Heitzenrater). How many present at St. Michael’s on that June 11 Sunday morning in 1738 realized just how important this day would be in the history of the Church in the British Isle, America and throughout the world.
How the step taken by the monarch’s of England influenced the Church in England to be transformed into the Church of England. The struggle in the theology of Lutheran, Calvinist, Catholicism, and Moravianism, to name just a few, would all have an influence in the foundation of the Methodist movement. Of how “John Wesley, paternal grandfather was brought before the Bishop of Bristol, Gilbert Ironside, to answer charges of nonconforming to the Thirty-Nine Articles” (p. 1...
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...day: how do we make the church relevant to a society that see’s it was being a product of a long past believe system. How do we allow people to explore their faith question and at the same time provide a firm foundation? The influence of Calvinist, Mystics, New Age, Atheisms, and other religious faith has caused confusion among our cognation as to what they believe in. By studying this text with our congregations we can provide them with an understanding of where Methodism came from and where we are heading.
I am looking forward in gaining a better understanding of where we came from to become Methodist so that I can better chart a course of where we are heading as a congregation, denomination and a people of faith. Let the journey begin.
Works Cited
1. Heitzenrater, Richard P. 1995, Wesley and the People Called Methodist. Abingdon Press, Nashville, TN.
John Wesley read Isaac Watts at Oxford and was familiar with his writings and theology Further, there can be no doubt that Wesley greatly respected Watts as a theologian. In a 1765 journal entry Wesley wrote of his positive relationship with the Dissenters, although, "... many of them did, however, differ from me both in opinions and modes of worship. I have the privilege to mention Dr. Doddridge, Dr. Watts, and Mr. Wardrobe." (1) Wesley thought so highly of some of Watts' theology that he included forty-four pages of Watts' text on original sin, The Ruin and Recovery of Human Nature, in his own volume titled, On Original Sin. (2) That Watts and John Wesley had a relationship of mutual respect, and that Wesley recognized Watts' preeminent reputation
In the 1790s, certain religions were being revived in London. Methodism and the Church of England were reaching out more to the citizens and affecting more lives. Methodism was thought to be an integral part in the social evolution of the country. It had a stabilizing effect for those involved with the church, as well as a model for the political development of the working-class people. The church believed in equal political, economic, and social rights for all people and it also had a strict, structural organization, which encouraged stability amongst its members. (1)
Firstly the existing and deep rooted allegiance of many lay people to the Church of England and secondly with diversity of belief allowed to flourish; there was a loss of national identity therefore engendering no national loyalty to the Presbyterian cause. So were the Presbyterians ‘undone by an unlimited Christian liberty’[2]? Or did the strength of the Anglican Church win through? What seems certain is that by the mid 1650’s those that had welcomed revolution were ‘appalled by the Pandora’s box which they had unwittingly opened’[3] and were socially, politically ... ...
Religious reformations. In (2009). N. Key & R. Bucholz (Eds.), Sources and Debates in English History (2 ed., ch. 3). Malden, MA: Wiley-Blackwell.
United Methodism, "We are a church with clear doctrine. It shapes our practice in ways we don't know."
In 1630, the Massachusetts Bay Company set sail to the New World in hope of reforming the Church of England. While crossing the Atlantic, John Winthrop, the puritan leader of the great migration, delivered perhaps the most famous sermon aboard the Arbella, entitled “A Model of Christian Charity.” Winthrop’s sermon gave hope to puritan immigrants to reform the Church of England and set an example for future immigrants. The Puritan’s was a goal to get rid of the offensive features that Catholicism left behind when the Protestant Reformation took place. Under Puritanism, there was a constant strain to devote your life to God and your neighbors. Unlike the old England, they wanted to prove that New England was a community of love and individual worship to God. Therefore, they created a covenant with God and would live their lives according to the covenant. Because of the covenant, Puritans tried to abide by God’s law and got rid of anything that opposed their way of life. Between 1630 and the 18th century, the Puritans tried to create a new society in New England by creating a covenant with God and living your life according to God’s rule, but in the end failed to reform the Church of England. By the mid 1630’s, threats to the Puritans such as Roger Williams, Anne Hutchinson, and Thomas Hooker were being banned from the Puritan community for their divergent beliefs. 20 years later, another problem arose with the children of church members and if they were to be granted full membership to the church. Because of these children, a Halfway Covenant was developed to make them “halfway” church members. And even more of a threat to the Puritan society was their notion that they were failing God, because of the belief that witches existed in 1692.
The English Civil war was partially a religious conflict, which brought Church and State against Parliament. Under the reign of James I, England saw the rise in Protestants dissenters. Groups like Barrowists, Puritans, Fifth Monarchists, Quakers, and many more demanded for more religious reform. They felt that the Church of England’s liturgy was too Catholic for a Protestant church. James VI and I accepted the more moderated Puritans and other dissenters, and he was able to keep his kingdom in peace. However, his son Charles I did not believe that kings were answerable to Parliament, but to God. In fact, he ruled without Parliament for many years. He trusted the running of the Church of England to William Laud, who believed that the Church had already gone through too many reforms. Laud went wrong when he tried to make church services more about doctrine and sacraments, and sought to make freewill the official doctrine of the Church. He did not stop there. He ordered that alters should be re-sited from the central places in churches to the east end of churches across the country. This essay will discuss Laud’s Arminian doctrines and his misjudgement of England’s religious mood, which led to his downfall and to the civil war.
In the years between 1730 and 1740, there was a period of a religious “awakening” this brought about new ideas and new faith in God. The old Puritan ways didn’t fade out but new beliefs came about with new religious options. This gave people a chance to start over with their religious faith. People listened to great preachers like Charles Wesley, who founded Methodism, George Whitfield, and a Congregationalist named Jonathan Edwards.
The history of Christianity throughout the world encompasses a significant number of differing theological interpretations. These theological differences gave way to many movements that are a part of the transcending history of the Christian Faith. A sector of these theologically driven movements is the Protestant reform. As a movement, Protestant Reform represents the protest of the traditionally widely practiced religion of the time which was Catholicism. There are four different movements that are a part of the Protestant reform. Each harbors its own identity in that they all seek to establish the church according to the New Testament. Lead by Martin Luther, the Lutheran movement unintentionally began the reformation. “The Reformation of Martin Luther was primarily a movement of doctrinal and theological reform.” (Steinmetz 1979) The impact that Martin Luther had on movements the protestant ideals that followed is prevalent. Although each of these four movements do not agree in their entirety they are interconnected by their yearning to reform the practice of Christianity. In an attempt to express the relevance of the protestant movement to the ascension of the Christian faith, particularly the Protestant church, the explication of each movement is imperative.
A reformation is often defined as the action of change for improvement. The Protestant Reformation is a movement that began in 1517, which split the unity of the Western Church; and later established Protestantism. The three main factors that impacted the reformation were political, sociological and theological. Martin Luther and John Calvin, two protestant Reformers who reformed Catholicism, strived to define salvation and impact the church as a whole. How do Martin Luther’s reforms compare to John Calvin’s through their struggle to define salvation, how people viewed them, and how the church was affected as a whole? Martin Luther and John Calvin both had a huge impact on the reformation and were both regarded with great respect; however, Martin Luther’s strive for salvation and the reformation of the church was more successful than Calvin’s.
Just as the author states for a church to develop new thinking and a new approach they have to be taught through interaction and experience. If their experience is not a favorable one and there is not a general spiritual and human consensus then the leader applying transformative theories to further develop and improve the church must reassess. Ultimately because humanism is involved in this process church leaders must also be resolved to the fact that not everyone 's perception will be the same, and therefore makes the transformative learning process a very arduous tool of
He talks about how “[r]eligion was not a separate area of [their] lives [but] was a part of [their] heritage” (9). Thus he explains the significance that holidays and traditions, such as Easter and Christmas in particular, had in shaping who he was. In fact, Wesley writes that it was these happy memories that convinced him of the existence of God and the power of prayer since, he believed, that was why “nothing bad ever happened to my family or me” (7). Therefore, his faith provided him with a spiritual link to the land that he lived on as it was God who allowed his to lead a happy existence in
Like Wyclif's Lollard heresy, the English Protestant Reformation, over one hundred years later, would draw support from both the common people and the royal establishment. Among the many causes of the Reformation, one stands out as the most important because it alone brought about a specifically English reformation. The religious drive of the common people to create a more open system of worship was a grassroots movement of reform, similar to the reformations taking place across Europe. The political ambitions of those at the highest levels of government to consolidate power in the person of the monarch, however, is what made a reformation of the Church in England into a specifically English Reformation.
I was intrigued by John Wesley’s family background. Of how, “John Wesley began life as a happy by-product of a family dispute” (p. 3, Abraham) of praying for King William III. I find it hard to consider that the leader of the Methodist movement was the result of conflict resolution. John was the fifteenth child of a family of nineteen children. His parents, “Susanna and Samuel Wesley was both Dissenter, those who rejected the vision of Christianity developed by the Anglican Church after the Reformation” (p. 4, Abraham). John grandfather, Susanna’s father, was a “distinguished Dissenting Preacher” (p. 4, Abraham). His family tree was rich with ancestors who did not go along with the establishment if it did not match with spiritual truths.
Pettegree, Andrew. "The English Reformation." BBC History. BBC, 17 Feb 2011. Web. 1 Oct 2013.