The Enthusiam Of Methodists And Papists Considered

Does God really communicate his will to individuals, so that they receive infallible guidance in that sense which the ancient Greeks called "enthusiasm"? Both the Old Testament and the New maintain that the true prophets received direct advices from God, which, regardless of consequences, they were morally bound to communicate even to the skeptical among their contemporaries. The recent canonization of Joan of Arc is a fresh proof that the Catholics believe in the possibility of private revelations. Luther, Calvin and the English Reformers were hostile to those Anabaptists and others who alleged they were actually receiving new revelations; and early Massachusetts felt that the most dangerous of Anne Hutchinson's heresies was her claim to immediate inspiration; for the "motions" she followed might not be those of God but the Devil. Dr. Lee sketches the belief in direct inspiration from its Hebraic and Greek roots down to the time of the French Prophets who amazed London. Early Methodism arose in such an atmosphere. He has, therefore, examined the early records of the Methodist movement and gathered evidence from its friends and from its enemies to answer the question: How far did some of the early Methodists believe that they were directly moved by God?

Does God really communicate his will to individuals, so that they receive infallible guidance in that sense which the ancient Greeks called enthusiasm? Both the Old Testament and the New maintain that the true prophets received direct advices from God, which, regardless of consequences, they were morally bound to communicate even to the skeptical among their contemporaries. The recent canonization of Joan of Arc is a fresh proof that the Catholics believe in the possibility of private revelations. Luther, Calvin and the English Reformers were hostile to those Anabaptists and others who alleged they were actually receiving new revelations; and early Massachusetts felt that the most dangerous of Anne Hutchinson's heresies was her claim to immediate inspiration; for the motions she followed might not be those of God but the Devil. Dr. Lee sketches the belief in direct inspiration from its Hebraic and Greek roots down to the time of the French Prophets who amazed London. Early Methodism arose in such an atmosphere. He has, therefore, examined the early records of the Methodist movement and gathered evidence from its friends and from its enemies to answer the question: How far did some of the early Methodists believe that they were directly moved by God?

Best Book Award — Mormon History Association Best Book Award — John Whitmer Historical Association More of Mormonism’s canonized revelations originated in or near Kirtland than any other place. Yet many of the events connected with those revelations and their 1830s historical context have faded over time.Barely twenty-five years after the first of these Ohio revelations, Brigham Young lamented in 1856: “These revelations, after a lapse of years, become mystified [sic] to those who were not personally acquainted with the circumstances at the time they were given.” He gloomily predicted that eventually the revelations “may be as mysterious to our children . . . as the revelations contained in the Old and New Testaments are to this generation.” Now, more than 150 years later, the distance between what Brigham Young and his Kirtland contemporaries considered common knowledge and our understanding of the same material today has widened into a sometimes daunting gap. Mark Staker narrows the chasm in Hearken, O Ye People by reconstructing the cultural experiences by which Kirtland’s Latter-day Saints made sense of the revelations Joseph Smith pronounced. This volume rebuilds that exciting decade using clues from numerous archives, privately held records, museum collections, and even the soil where early members planted corn and homes. From this vast array of sources he shapes a detailed narrative of weather, religious backgrounds, dialect differences, race relations, theological discussions, food preparation, frontier violence, astronomical phenomena, and myriad daily customs of nineteenth-century life. The result is a “from the ground up” experience that today’s Latter-day Saints can all but walk into and touch.

A comprehensive history of the origins and development of Christian worship, from ancient times to the present day, provides a defintive study of the evolution of Christian liturgy, theology, church history, artistic influence, and social and cultural contexts, covering such topics as Russian Orthodoxy, Women in Worship, Liturgical Music, and the Apostolic Tradition.

This classic work, winner of the 1973 National Book Award in Philosophy and Religion and Christian Century's choice as the Religious Book of the Decade (1979), is now issued with a new chapter by noted religious historian David Hall, who carries the story of American religious history forward to the present day. Praise for the earlier edition: ?An unusual and praiseworthy book. . . . It takes a modern, almost anthropological view of history, in which worship is a part of a web of culture along with play, love, dress, and language.”?B.A. Weisberger, Washington Post Book World ?The most detailed, most polished of the works in its tradition.”?Martin E. Marty, New York Times Book Review ?An intellectual delight that one does not so much read as savor.”?America ?The definitive one-volume study by the leading authority.”?Christianity Today ?No one writing or thinking hereafter about America's past will be able to ignore Ahlstrom's magisterial account of the religious element.”?American Historical Review

Towards Liturgies that Reconcile reflects upon Christian worship as it is shaped, and mis-shaped, by human prejudice, specifically by racism. African Americans and European Americans have lived together for 400 years on the continent of North America, but they have done so as slave and master, outsider and insider, oppressed and oppressor. Scott Haldeman traces the development of Protestant worship among whites and blacks, showing that the following exist in tension: African American and European American Protestant liturgical traditions are both interdependent and distinct; and that multicultural communities must both understand and celebrate the uniqueness of various member groups while also accepting the risk and possibility of praying themselves into an integrated body, one new culture.

Exploring the intense relationship between Romantic literature and Methodism, Helen Boyles argues that writers from both movements display an ambivalent attitude towards the expression of deep emotional and spiritual experience. Boyles takes up the disparaging characterization of William Wordsworth and other Romantic poets as 'Methodistical,' showing how this criticism was rooted in a suspicion of the 'enthusiasm' with which the Methodist movement was negatively identified. Historically, enthusiasm has generated hostility and embarrassment, a legacy that Boyles suggests provoked concerted efforts by Romantic poets such as Wordsworth and the Methodist leaders John and Charles Wesley to cleanse it of its derogatory associations. While they distanced themselves from enthusiasm's dangerous and hysterical manifestations, writers and religious leaders also identified with the precepts and inspiration of a language and religion of the heart. Boyles's analysis encompasses a range of literary genres from the Methodist sermon and hymn, to literary biography, critical review, lyric and epic poem. Balancing analysis of creative content with a consideration of its critical reception, she offers readers a detailed analysis of Wordsworth's relationship to popular evangelism within a analytical framework that incorporates Samuel Taylor Coleridge, Robert Southey, and William Hazlitt.

This book examines how Methodism and popular review criticism intersected with and informed each other in the eighteenth century. Methodism emerged at a time when the idea of a ‘public square’ was taking shape, a process facilitated by the periodical press. Perhaps more so than any previous religious movement, Methodism, and the publications associated with it, received greater scrutiny largely because of periodical literature and the emergence of popular review criticism. The book considers in particular how works addressing Methodism were discussed and critiqued in the era’s two leading literary periodicals – The Monthly Review and The Critical Review. Focusing on the period between 1749 and 1789, the study encompasses the formative years of popular review criticism and some of the more dramatic moments in the textual culture of early Methodism. The author illustrates some of the specific ways these review journals diverged in their critical approaches and sensibilities as well as their politics and religious opinions. The Monthly’s and the Critical’s responses to the Methodists’ own publishing efforts as well as the anti-Methodist critique are shown to be both multifaceted and complex. The book critically reflects on the pretended neutrality, reasonableness, and objectivity of reviewers, who at times found themselves negotiating between the desire to regulate literary tastes and the impulse to undermine the Methodist revival. It will be relevant to scholars of religion, history and literary studies with an interest in Methodism, print culture, and the eighteenth century.