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The article argues that "The Troublers of Israel," which was anonymously published in 1767 and included in bibliographies of the anti-Methodist literature, advocates Methodist doctrines in a form not typical of Methodist apologia or devotional writings. Topics include a background on the founding of Methodism in the 1730s, the inclusion of "The Troublers of Israel" in the bibliographies of Richard Green and Clive D. Field, and comment on the "Troublers" as a kind of methodistical opera.

This essay views Lockwood's first dream in Brontë's Wuthering Heights , in which "the famous Jabes Branderham preach[es] from the text," as a "slice" of Methodist history. Enlisting E.P. Thompson's suggestion that Jabes Branderham is modeled after Methodist Jabez Bunting, I argue that Brontë's presentation of Methodism in the dream contains valuable socio-economic information. As an aspiring member of the gentry, Lockwood fears the subversive potential of Methodism and resents Branderham's preaching of it and Joseph's observance of it. I argue further that Brontë uses Methodism as a tool in her characterization of Lockwood and Joseph. [ABSTRACT FROM AUTHOR]

In 1886 Methodist clergy met in Lincoln, Nebraska, to create a new institution—Nebraska Wesleyan University, the third by that name to have been started in the state. But the unification plan did not bring unity, financial stability, or peace to Nebraska Methodists. With the addition of Nebraska Wesleyan, there were now four struggling underfunded colleges, and ongoing rivalry and hostility continued unabated between communities, churches, and potential donors. During the economic depression of the 1890s, meager support and an embezzlement scandal acerbated Nebraska Wesleyan’s financial woes, and the institution came to the brink of closing in 1898. It survived, however, and became a successful small liberal arts college in the twentieth century. [ABSTRACT FROM AUTHOR]

The paper seeks to explore the perceptions of ministers on context and leadership aspects in the Alice Region of Methodist Church of Southern Africa (MCSA). The problem statement for this paper is to explore the relevance of context to church leadership styles. The stationing of ministers in a different context to theirs does not suit them and it affects the Alice Region church leadership. The study, from which this paper is derived, is informed by a qualitative approach using Alice Region in a case study design. The study uses the data that has been collected from 5 respondents. The study revealed the following thematic findings: Leadership style used by respondents, leadership limps and challenges in the Alice region and leadership components that respondents used in a particular context. This paper employed a contextual leadership approach as a theoretical framework. The data revealed that stationing as such in the Alice Region did not always account for issues related to context and leadership. God gives us the ideal example of relationship as the church can only exist in associations forged by relational and transformational leaders. [ABSTRACT FROM AUTHOR]

Andrew Taylor Still, der Gründer der Osteopathie, wurde in die Familie eines wandernden methodistischen Predigers hineingeboren. Während dieses methodistische Erbe in einigen seiner späteren Schriften für bestimmte Ausdrücke und metaphorische Bedeutungen anerkannt wurde, ist der Einfluss dieses Erbes auf Stills Weg zur Entdeckung der Osteopathie und ihrer späteren Praxis wenig untersucht worden. Der Autor dieses Artikels geht davon aus, dass es positive Einflüsse aus dem methodistischen Erbe von Still gegeben haben könnte, die das osteopathische Konzept, wie es in seinen Anfängen praktiziert wurde, geprägt haben. Andrew Taylor Still, the founder of osteopathy, was born into the family of a wandering Methodist preacher. While this Methodist legacy was recognized in some of his later writings for certain expressions and metaphorical meanings, little was known about the influence of this legacy on Still's path to the discovery of osteopathy and its later practice. The author of this article suggests that there may have been positive influences from the Methodist heritage of Still that could have shaped the osteopathic concept and how it was practiced in its beginnings. [ABSTRACT FROM AUTHOR]

Specialists in the philosophy of social sciences preach simplicity in choosing variables during research design, the aim of which is to avoid the complexity of abundance, reducing the clarity and logical consistency of the thesis. The rule of using limited variables is based on the methodological rule called the "Principle of Parsimony" which means that the most acceptable explanation is the simplest and stipulates the use of the lowest possible number of variables in order to explain the maximum possible number of phenomena. This study introduces this principle and examines the reasons for its absence from political research by assuming that the reason for the lack of parsimony in political research, and the tendency of researchers to use multiple variables, is the widespread "methodologist" tendency, which emerges as a type of excessive confidence in the reliability of the method. [ABSTRACT FROM AUTHOR]

This study is performed to improve the methodology of teaching history in a vocational-pedagogical university. In order to enhance the quality of graduate's training, as the level of knowing history influences the formation of professional competence in students with specialties related to social activities such as pedagogy, management, economics, and several other lines. The article is aimed at examining critical issues of methodism and methodology of teaching history. [ABSTRACT FROM AUTHOR]

The descriptive moment in ethical reflection is helpfully informed by a careful consideration of what religious bodies have said about moral issues such as climate change. As a case study, this article identifies and interprets primary documents of The United Methodist Church (UMC) and its predecessor institutions, providing a detailed examination of the historical development of this denomination's environmental witness statements. Methodism's long‐standing engagement with environmental ethics, out of which a concern for anthropogenic climate change incrementally emerged, includes significant institutional policies and practices. The history of Methodist environmental witness evidences a creative, faithful response by a religious denomination learning to grapple with the overwhelming problem of climate change. Describing and interpreting this history enables religious ethicists to engage Methodist environmental witness as they develop constructive models for addressing this problem. [ABSTRACT FROM AUTHOR]

William Mason (1719–1791), an Anglican evangelical layman of Bermondsey, London, published extensively on theological issues to educate the Anglican laity in the Church of England's Reformed tradition. Despite the popularity of his writings, Mason has been neglected by scholars. By providing the first large-scale examination of Mason's works, Simon Lewis shows that eighteenth-century Calvinist evangelicalism benefited from an active and vocal laity, whose evangelistic strategies were not limited to preaching; provides a model for how scholars can integrate piety and polemic in their explorations of religious print culture; and enhances our understanding of the laity's engagement in theological controversies. [ABSTRACT FROM AUTHOR]

The article presents the life and works of Oregon circuit rider James O. Rayner to discuss the challenges faced by traveling ministers during the frontier period of Methodism in the state in the 19th century. Topics include how land laws hindered the land claims of the Methodist Episcopal Church (MEC) and the settler colonialism in the state.

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A surprising number of understudied novels of the late eighteenth century contain scenes that feature celebrity actress Sarah Siddons and describe the emotional responses of her fans. This article argues that these scenes of effusive emotion, depicted positively, compel us to revisit our understandings of narratives of sensibility. Perhaps more importantly, these scenes reflect the extent to which manifestations of celebrity fandom mirror contemporary religious devotional practices, especially the enthusiastic worship of Methodist congregations. This essay therefore traces the slippage between secular and religious forms of devotion in the period, challenging more linear arguments of secularisation in eighteenth‐century Britain. [ABSTRACT FROM AUTHOR]

An increasing number of historians have highlighted the complex nature of much eighteenth-century churchmanship. These writers argue that in this period many clergyman possessed altitudinarian and latitudinarian tendencies simultaneously. While John Wesley's theological heritage has been examined from a variety of different perspectives, a growing body of literature has accentuated the altitudinarian tendencies in his theology and ministry. For this reason, several writers have closely identified Wesley with the Anglican High Church tradition. As a result, even though many of these scholars have compared Wesley's ecclesiology with the work of Edward Stillingfleet, the question as to whether or not Wesley might possess Latitudinarian tendencies has been neglected. Given the equivocal nature of much eighteenth-century churchmanship, this essay concentrates on whether Wesley also exhibits Latitudinarian tendencies by examining whether his focus on the essentials of religion, his tolerance concerning the inessential, and his emphasis on godliness resemble similar emphases in seventeenth-century Latitudinarian writers. [ABSTRACT FROM AUTHOR]

This article will begin with a discussion of the distinctive ways in which the notion of Christian perfection is understood in Southern African Methodism by reflecting on how Methodists in Southern Africa have understood, perhaps even misunderstood, the emphasis on "social holiness" as a Christian response to the oppression of colonialism and apartheid on the African continent. It is contended that this understanding could be classified as a form of African Christian humanism. In order to show this, the article will highlight aspects of Christian humanism and the African worldview that correlate with Southern African appropriations of Methodist and Wesleyan theology. Reference is made to Nelson Mandela's faith, which was formed within this theological framework. He developed his own faith in response to significant Black South African Methodists (such as the founders of the African National Congress, the founder of the Pan African Congress, and the founders of the Black Methodist Consultation) and Methodist communities (such as Churches, schools and chaplaincies). The paper argues that humanism, which has its roots in Christian theological and social ethics, became distinctively African through the work and witness of Southern African Methodists. [ABSTRACT FROM AUTHOR]

Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Military Science Review / Hadtudományi Szemle is the property of National University of Public Service and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Using Wesleyan Methodism in London between 1851 and 1932 as its case study, this paper explores the potential methods and outcomes of studying religious spaces as material items. Interested in both the "becoming" of their physical material properties and social meanings, this paper considers how geographical research can engage with debates within material culture studies about the relative importance and consequences of analysing the material qualities or social meanings of material items. This paper also responds to geographical and historical approaches to religious practices that are increasingly interested in individuals' everyday experiences of religion, suggesting that studying the becoming nature of religious space can provide insights into historical congregational experiences. Finally, reflecting on the inevitable gaps and inconsistencies in historical archives, this paper assesses the methodological possibilities and viability of using material sources and analysis in historical geography. [ABSTRACT FROM AUTHOR]

Copyright of IBEROAMERICANA. América Latina - España - Portugal is the property of Vervuert Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article deals with spiritual progress of S.T. Coleridge from his youthful interest in the followers of Locke (his direct predecessors in English intellectual tradition) to his fascination with pantheism, to his study of Kant and Shelling, and to his final embracing of Christian faith in its Anglican version. Coleridge viewed himself as a poet-philosopher, whose intuitive faith should be founded on philosophical premises and should find its expression both in his works and his life, and should correspond to his existential experience. His spiritual growth took place in the last decades of the 18 th century, in the atmosphere of decline of Anglican faith and of intensive development of natural sciences and empirical rationalist philosophy, which influenced both religion and aesthetics (including new conception of imagination). In England it were the Romantics of the Lake School, and Coleridge first of all, who transformed 18 th century theory of imagination regarding it as an instrument of knowledge, as a means of penetrating into the spiritual world. Another line of continuity linked Coleridge to the religious thought of that age: he was interested in Methodism and Unitarianism. Being disillusioned in Unitarianism, Coleridge was fascinated for some time by Spinoza’s pantheism (expressed in his poem “Aeolian Harp”), but soon he felt that this system takes off man’s responsibility, and consequently, his moral liberty. He found the antidote from pantheism in Kantian philosophy, but the fact that for Kant, God and freedom were regulative and not absolute notions impelled the poet to continue his search and turn to Shelling. Coleridge craved for the vindication of man’s spiritual freedom but he also needed the proof that the world we live in, as it is created by God, is somehow spiritualized, and this he found in the philosophy of Shelling. But soon the philosophical synthesis achieved by Shelling appeared too formal to Coleridge. It is in Christian faith, in the dogma of Trinity that Coleridge found a reconciliation of the spiritualization of the outward world he valued in Spinozism, on the one hand, and moral freedom of the self, on the other hand.