Bloch, Books and Culture "A thorough treatment of Methodism in the revolutionary age. Historians of the cultural evolution of the early republic as well as students of Methodist development will benefit greatly from this volume. More amazingly, while maintaining their appeal to the white, middle-class male, they were able to reach out to involve women, the urban poor, and blacks, both free and slave, in impressive numbers. Haynie, The Historian "Methodists and Revolutionary America emphasizes that the earliest Methodists did not live in North America so much as they were a brooding presence within that society and culture, as--in very different ways they had been in the British Isles.
Andrews is consistently careful to tease out the contradictions that make it difficult to reduce the movement of a simple formula, such as class consciousness or gendered enlightenment From the very beginning, the primary goal of this evangelizing church was not to change politics or social structure, but to reach people in every condition 'by popularizing the confessional religious life. Matthews, William and Mary Quarterly "Although the future of Methodist missionary success after about lay in the South and the West, its earliest American hearth lay in the coastal mid-Atlantic, in cities like New York, Philadelphia, and Baltimore and their rural hinterlands.
- Was the Two Comings Seen in the Old Testament (The Eagle Throughout the Ages Book 4).
- The Tree?
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- You are here:;
- The Last British Bullfighter.
That is where Andrews trains her focus, as well as her considerable powers for writing well-crafted history based on careful and wide-ranging research. To date, there is no fuller or more evenhanded guide to the origins of American Methodism in the mid-Atlantic Nor is there a more sensitive recovery of the distinctive quality of early Methodist piety and sensibility and the singular ritual processes by which these pilgrims made their progress from conviction to conversion.
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This second edition of Richard P. Heitzenrater's groundbreaking survey of the Wesleyan movement is the story of the many people who contributed to the theology, organization, and mission of Methodism. This updated version addresses recent research from the past twenty years; includes an extensive bibliography; and fleshes out such topics as the means of grace; Conference: "Large" Minutes: Charles Wesley: Wesley and America; ordination; prison ministry; apostolic church; music; children; Susanna and Samuel Wesley; the Christian library; itinerancy; connectionalism; doctrinal standards; and John Wesley as historian, Oxford don, and preacher.
John H. Following the Revolutionary War, American Methodism grew at an astonishing rate, rising from fewer than members in to over , by Wigger seeks to explain this remarkable expansion, offering a provocative reassessment of the role of popular religion in American life.
Strive 4 Change – "When you do good, you do good." Tracy O'Malley
Early Methodism was neither bland nor predictable; rather, it was a volatile and innovative movement, both driven and constrained by the hopes and fears of the ordinary Americans who constituted its core. Methodism's style, tone, and agenda worked their way deep into the fabric of American life, Wigger argues, influencing all other mass religious movements that would follow, as well as many facets of American life not directly connected to the church. Wigger examines American Methodism from a variety of angles, focusing in turn on the circuit riders who relentlessly pushed the Methodist movement forward, the critical role of women and African Americans within the movement, the enthusiastic nature of Methodist worship, and the unique community structure of early American Methodism.
Under Methodism's influence, American evangelism became far more enthusiastic, egalitarian, entrepreneurial, and lay oriented--characteristics that continue to shape and define popular religion today.
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Mark A. Religious life in early America is often equated with the fire-and-brimstone Puritanism best embodied by the theology of Cotton Mather. Yet, by the nineteenth century, American theology had shifted dramatically away from the severe European traditions directly descended from the Protestant Reformation, of which Puritanism was in the United States the most influential. In its place arose a singularly American set of beliefs. In the years preceding the outbreak of the Civil War, theology played an extraordinarily important role in American public and private life.
Its evolution had a profound impact on America's self-definition. The changes taking place in American theology during this period were marked by heightened spiritual inwardness, a new confidence in individual reason, and an attentiveness to the economic and market realities of Western life. Vividly set in the social and political events of the age, America's God is replete with the figures who made up the early American intellectual landscape, from theologians such as Jonathan Edwards, Nathaniel W. The contributions of these thinkers combined with the religious revival of the s, colonial warfare with France, the consuming struggle for independence, and the rise of evangelical Protestantism to form a common intellectual coinage based on a rising republicanism and commonsense principles.
As this Christian republicanism affirmed itself, it imbued in dedicated Christians a conviction that the Bible supported their beliefs over those of all others.