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American Samoa
American Samoa (/əˈmɛrɨkən səˈmoʊ.ə/ (
listen); Samoan: Amerika Sāmoa, IPA: [aˈmɛɾika ˌsaːˈmoa]; also Amelika Sāmoa or Sāmoa Amelika) is an unincorporated territory of the United States located in the South Pacific Ocean, southeast of the Independent State of Samoa (formerly known as Western Samoa). The main (largest and most populous) island is Tutuila, with the Manuʻa Islands, Rose Atoll, and Swains Island also included in the territory.
American Samoa is part of the Samoan Islands chain, located west of the Cook Islands, north of Tonga, and some 300 miles (500 km) south of Tokelau. To the west are the islands of the Wallis and Futuna group.
The 2010 census showed a total population of 55,519 people. The total land area is 76.1 square miles (197.1 km2), slightly more than Washington, D.C. American Samoa is the southernmost territory of the United States.
Contact with Europeans began in the early 18th century. Jacob Roggeveen (1659–1729), a Dutchman, was the first known European to sight the Samoan islands in 1722. This visit was followed by the French explorer Louis-Antoine de Bougainville (1729–1811), who named them the Navigator Islands in 1768. Contact was limited before the 1830s which is when English missionaries and traders began arriving.
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Bermuda
Bermuda (
/bɜrˈmjuːdə/), officially the Bermudas or Somers Islands, is a British overseas territory in the North Atlantic Ocean. Located off the east coast of the United States, its nearest landmass is Cape Hatteras, North Carolina, about 1,030 kilometres (640 mi) to the west-northwest. It is about 1,373 kilometres (853 mi) south of Halifax, Nova Scotia and 1,770 kilometres (1,100 mi) northeast of Miami, Florida, USA. Its capital city is Hamilton.
Bermuda was discovered in 1505 by Spanish sea captain Juan de Bermúdez, after whom the islands are named. Apparently uninhabited, he claimed them for the Spanish Empire. Although he paid two visits to the archipelago, Bermúdez was persuaded never to set foot on any of the islands by the dangerous reef surrounding them. Subsequent Spanish or other visitors are believed to have released the feral pigs that were abundant on the island when settlement began. In 1609, the Virginia Company, which had established Virginia and Jamestown on the American continent two years earlier, established a settlement on behalf of the English colonial empire. Initially, it was administered as an extension of Virginia by the Company until 1614, before its successor, the Somers Isles Company, took over until 1684. Bermuda then became a British colony following the 1707 unification of the Kingdom of England with the Kingdom of Scotland to create the unified Kingdom of Great Britain. After Newfoundland became part of Canada in 1949, Bermuda became the oldest (and, since the return of Hong Kong to China in 1997, the most populous) remaining British overseas territory. Its first capital, St George's, was established in 1612 and is the oldest continuously-inhabited English town in the Americas.
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Boston
Boston (pronounced /ˈbɒstən/ or locally /ˈbɔstən/ ( listen)) is the capital of and largest city in Massachusetts, and is one of the oldest cities in the United States. The largest city in New England, Boston is regarded as the unofficial "Capital of New England" for its economic and cultural impact on the entire New England region. The city proper, covering only 48.43 square miles, had a population of 617,594 according to the 2010 U.S. Census. Boston is also the anchor of a substantially larger metropolitan area called Greater Boston, home to 4.5 million people and the tenth-largest metropolitan area in the country. Greater Boston as a commuting region is home to 7.6 million people, making it the fifth-largest Combined Statistical Area in the United States.
In 1630, Puritan colonists from England founded the city on the Shawmut Peninsula. During the late 18th century, Boston was the location of several major events during the American Revolution, including the Boston Massacre and the Boston Tea Party. Several early battles of the American Revolution, such as the Battle of Bunker Hill and the Siege of Boston, occurred within the city and surrounding areas. Through land reclamation and municipal annexation, Boston has expanded beyond the peninsula. After American independence was attained Boston became a major shipping port and manufacturing center, and its rich history now helps attract many tourists, with Faneuil Hall alone attracting over 20 million every year. The city was the site of several firsts, including America's first public school, Boston Latin School (1635), and the first subway system in the United States (1897).
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Boston University
Boston University (often initialized as BU) is a private research university located in Boston, Massachusetts. With more than 4,000 faculty members and more than 31,000 students, Boston University is one of the largest private universities in the United States and one of Boston's largest employers. The university is nonsectarian, but is historically affiliated with The United Methodist Church.
BU is categorized as an RU/VH Research University (very high research activity) in the Carnegie Classification of Institutions of Higher Education. In 2009–2010, BU had research expenditures of $407.8 million, or $553 million if the research led by the Medical School faculty at Boston Medical Center is included. BU is a member of the Boston Consortium for Higher Education.
Among its faculty and alumni, BU counts 7 Nobel Prize winners, including Martin Luther King, Jr. (PhD '55); 22 Pulitzer Prize winners, and numerous[quantify]Guggenheim and MacArthur fellows.
The university offers bachelor's degrees, master's degrees, and doctoral degrees, and medical and dental degrees through 18 schools and colleges on two urban campuses. The main campus is situated along the Charles River in Boston's Fenway-Kenmore and Allston neighborhoods, while the Boston University Medical Campus is in Boston's South End neighborhood. BU also operates 75 study abroad programs in over 33 cities in over 20 countries and has internship opportunities in 10 different countries (including the United States and abroad).
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British Empire
The British Empire comprised the dominions, colonies, protectorates, mandates and other territories ruled or administered by the United Kingdom. It originated with the overseas colonies and trading posts established by England in the late 16th and early 17th centuries. At its height, it was the largest empire in history and, for over a century, was the foremost global power. By 1922 the British Empire held sway over about 458 million people, one-fifth of the world's population at the time, and covered more than 33,700,000 km2 (13,012,000 sq mi), almost a quarter of the Earth's total land area. As a result, its political, linguistic and cultural legacy is widespread. At the peak of its power, it was often said that "the sun never sets on the British Empire" because its span across the globe ensured that the sun was always shining on at least one of its numerous territories.
During the Age of Discovery in the 15th and 16th centuries, Portugal and Spain pioneered European exploration of the globe, and in the process established large overseas empires. Envious of the great wealth these empires generated, England, France and the Netherlands began to establish colonies and trade networks of their own in the Americas and Asia. A series of wars in the 17th and 18th centuries with the Netherlands and France left England (and then, following union between England and Scotland in 1707, Great Britain) the dominant colonial power in North America and India. The loss of the Thirteen Colonies in North America in 1783 after a war of independence deprived Britain of some of its oldest and most populous colonies.
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Chennai
Chennai /ˈtʃɛnaɪ/, formerly Madras /məˈdræs/, is the capital city of the Indian state of Tamil Nadu. Located on the Coromandel Coast off the Bay of Bengal, it is a major commercial, cultural, and educational centre in South India, while the port of Chennai is the second largest port in India. As of the 2011 census, the city had 4.68 million residents making it the sixth most populous city in India; the urban agglomeration, which comprises the city and its suburbs, was home to approximately 8.9 million, making it the fourth most populous metropolitan area in the country.
Although the area has been part of successive South Indian kingdoms through centuries, the recorded history of the city began in the colonial times, specifically with the arrival of British East India Company and the establishment in 1644 of Fort St George, an English settlement. The British defended several attacks from the French colonial forces, and from the kingdom of Mysore, on Chennai's way to become a major naval port and presidency city by late eighteenth century. Following the independence of India, Chennai became the capital of Tamil Nadu and a hotbed of regional politics that tended to bank on Dravidian identity of the populace. Chennai had become a bustling metropolis with beautiful classical and colonial European styled buildings, lining the city’s thoroughfares.
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Church of Scotland
The Church of Scotland, (Scottish Gaelic: Eaglais na h-Alba, Scots: Kirk o Scotland) known informally by its Scots language name, the Kirk, is a Presbyterian church, decisively shaped by the Scottish Reformation.
The Church of Scotland traces its roots back to the beginnings of Christianity in Scotland, but its identity is principally shaped by the Reformation of 1560. Its current pledged membership is about 9% of the Scottish population—though according to the 2001 national census, 42% of the Scottish population claim some form of allegiance to it (see Religion in Scotland).
While the Church of Scotland traces its roots back to the earliest Christians in Scotland, its identity was principally shaped by the Scottish Reformation of 1560. At that point, the church in Scotland broke with Rome, in a process of Protestant reform led, among others, by John Knox. It reformed its doctrines and government, drawing on the principles of John Calvin which Knox had been exposed to while living in Geneva, Switzerland. In 1560, the Scottish Parliament abolished papal jurisdiction and approved Calvin's Confession of Faith, but did not accept many of the principles laid out in Knox's First Book of Discipline, which argued, amongst other things, that all of the assets of the old church should pass to the new. The 1560 Reformation Settlement was not ratified by the crown for some years, and the question of church government also remained unresolved. In 1572 the acts of 1560 were finally approved by the young James VI, but the Concordat of Leith also allowed the crown to appoint bishops with the church's approval. John Knox himself had no clear views on the office of bishop, preferring to see them renamed as 'superintendents'; but in response to the new Concordat a Presbyterian party emerged headed by Andrew Melville, the author of the Second Book of Discipline.
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Conception Bay
Conception Bay is a Canadian bay located on the northeast coast of the island of Newfoundland. The bay indents the Avalon Peninsula with the opening of the bay to the Atlantic Ocean at the northeast. It is bounded by Cape St. Francis 47°48.63′N 52°47.15′W / 47.8105°N 52.78583°W / 47.8105; -52.78583 in the south and Split Point 48°05.99′N 52°50.94′W / 48.09983°N 52.849°W / 48.09983; -52.849 near Bay de Verde in the north. It has a maximum depth of 300 meters (980 ft).
Conception Bay covers an area of 1295 square kilometers and contains several islands, the three major ones being Bell Island, Little Bell Island and Kelly's Island. The Bay is fed into by rivers from both the east and west side of the bay, which are then fed into the Atlantic Ocean.
The name Conception Bay comes from the Portuguese Baía da Conceição or Baia de Comceica and was presumably given in honour of the Feast of the Conception, December 8. The name first appears on the Oliveriana map of 1505 – 1508.
Conception bay was the site of Britaniola Colony, established in 1610. It was the site of Sea-Forest Plantation founded in 1610 and Bristol's Hope Plantation founded in 1619.
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Cornwall
Cornwall ( /ˈkɔrnwɔːl/ or /ˈkɔrnwəl/;Cornish: Kernow [ˈkɛrnɔʊ]; Latin: Cornubia or Cornuvia) is a unitary authority and ceremonial county of England, within the United Kingdom. It is bordered to the north and west by the Celtic Sea, to the south by the English Channel, and to the east by the county of Devon, over the River Tamar. Cornwall has a population of 537,400 and covers an area of 3,563 km2 (1,376 sq mi). The administrative centre and only city is Truro.
The area now known as Cornwall was first inhabited in the Palaeolithic and Mesolithic periods. It continued to be occupied by Neolithic and then Bronze Age peoples, and later (in the Iron Age) by Brythons with distinctive cultural relations to neighbouring Wales and Brittany. There is little evidence that Roman rule was effective west of Exeter and few Roman remains have been found. Cornwall was a division of the Dumnonii tribe—whose tribal centre was in the modern county of Devon—known as the Cornovii, separated from Wales after the Battle of Deorham, often coming into conflict with the expanding English kingdom of Wessex before King Athelstan in AD 936 set the boundary between English and Cornish at the Tamar. From the early Middle Ages, British language and culture was apparently shared by Brythons trading across both sides of the Channel, evidenced by the corresponding high medieval Breton kingdoms of Domnonee and Cornouaille and the Celtic Christianity common to both territories.
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Council of Europe
The Council of Europe (French: Conseil de l'Europe) is an international organization promoting co-operation between all countries of Europe in the areas of legal standards, human rights, democratic development, the rule of law and cultural co-operation. It was founded in 1949, has 47 member states with some 800 million citizens, and is an entirely separate body from the European Union (EU), which has only 27 member states. Unlike the EU, the Council of Europe cannot make binding laws. The two do however share certain symbols such as the flag of Europe. The Council of Europe has nothing to do with either the Council of the European Union or the European Council, which are both EU bodies.
The best known bodies of the Council of Europe are the European Court of Human Rights, which enforces the European Convention on Human Rights, and the European Pharmacopoeia Commission, which sets the quality standards for pharmaceutical products in Europe. The Council of Europe's work has resulted in standards, charters and conventions to facilitate cooperation between European countries.
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Culford School
Coordinates: 52°5′43″N 1°18′23″E / 52.09528°N 1.30639°E / 52.09528; 1.30639
Culford School is a coeducational independent day and boarding school for pupils age 3–18 in the village of Culford, four miles north of Bury St Edmunds in Suffolk, England. The headmaster is a member of the Headmasters' and Headmistresses' Conference and the prep school is a member of the IAPS.
The school was founded as the East Anglian School for Boys, incorporating an institution founded in 1873 by Congregationalist minister, Dr John H. L. Christien. It was one of a group of Methodist schools established in response to the growth of the middle class, the launching of the Woodard Schools and the 1867 Taunton Commission, which fuelled an expansion of secondary education in general and of non-conformist boarding schools in particular. The original school was in Northgate Street in Bury St Edmunds, but in 1886 it moved to Thingoe Hill in the town (a site later occupied by the East Anglian School for Girls).
In 1935 the school moved to Culford Park, former home of the 7th Earl Cadogan, and thereafter became known as Culford School. It is at the centre of East Anglia, c.90 minutes from London, 60 from Norwich, 40 from Ipswich, and c.30 minutes from Cambridge.
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Delaware
Delaware (
i/ˈdɛləwɛər/ DEL-ə-wair) is a U.S. state located on the Atlantic Coast in the Mid-Atlantic region of the United States. It is bordered to the south and west by Maryland, to the northeast by New Jersey, and to the north by Pennsylvania. The state takes its name from Thomas West, 3rd Baron De La Warr, an English nobleman and Virginia's first colonial governor, after whom what is now called Cape Henlopen was originally named.
Delaware is located in the northeastern portion of the Delmarva Peninsula and is the second least extensive, the sixth least populous, but the sixth most densely populated of the 50 United States. Delaware is divided into three counties. From north to south, these three counties are New Castle, Kent, and Sussex. While the southern two counties have historically been predominantly agricultural, New Castle County has been more industrialized.
The history of the state's economic and industrial development is closely tied to the impact of the Du Pont family, founders and scions of E. I. du Pont de Nemours and Company, one of the world’s largest chemical companies.
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East Anglia
East Anglia is a traditional name for a region of eastern England, named after an ancient Anglo-Saxon kingdom, the Kingdom of the East Angles. The Angles took their name from their homeland Angeln, in northern Germany. East Anglia initially consisted of Norfolk and Suffolk, but upon the marriage of the East Anglian princess Etheldreda, the Isle of Ely also became part of the kingdom. Formerly a standard statistical region, for administrative purposes East Anglia now forms part of the East of England government office region and is defined as a Level 2 Nomenclature of Territorial Units for Statistics, comprising the counties of Norfolk, Suffolk and Cambridgeshire including the city of Peterborough unitary authority area.
The Kingdom of the East Angles, formed about the year 520 by the merging of the North and the South Folk (Angles who had settled in the former lands of the Iceni during the previous century) was one of the seven Anglo-Saxon heptarchy kingdoms (as defined in the 12th century writings of Henry of Huntingdon). For a brief period following a victory over the rival kingdom of Northumbria around the year 616, East Anglia was the most powerful of the Anglo-Saxon kingdoms of England, and its king Raedwald was Bretwalda (overlord of the Anglo-Saxons kingdoms). But this did not last: over the next forty years, East Anglia was defeated by the Mercians twice, and it continued to weaken relative to the other kingdoms until in 794, Offa of Mercia had its king Æthelberht killed and took control of the kingdom himself.
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Flower Lane Church
Coordinates: 26°05′16.64″N 119°17′43.83″E / 26.0879556°N 119.2955083°E / 26.0879556; 119.2955083
Flower Lane Church (Chinese: 花巷基督教堂; Pinyin: Huāxiàng Jīdū Jiàotáng; Foochow Romanized: Huă-háe̤ng Gĭ-dók Gáu-dòng) is a Christian church in Fuzhou, China.
The church is located at Flower Lane (花巷) No. 7, East Street Crossroads (东街口, Dongjiekou), the most prosperous downtown area of Gulou District, Fuzhou. It is the first Methodist church built within the walled city of Fuzhou.
The history of Flower Lane Church can be traced back to 1863 when the American Methodist Episcopal Mission in Fuzhou secured a house and lot on East Street (东街) within the city walls. In 1864, a chapel known as East Street Church was erected there, but was demolished by a mob the next year. It was not until 50 years later that the Methodist Episcopal Mission decided to make another attempt to erect a church within downtown Fuzhou.
In 1915, Rev. John Gowdy (then superintendent of the Methodist Episcopal Mission) and Rev. Yu Xingli (余兴礼, a Chinese Methodist pastor) purchased on East Street what used to be the mansion of a Ryukyuan king in Qing Dynasty and rebuilt it into a city institutional church named Central Institutional Church or Siong Iu Dong (尚友堂, Foochow Romanized: Siông-iū-dòng, lit. "church for social intercourse"). The first baptism was held on September 5 of the same year. In 1938 the building was subsequently reconstructed under charge of Rev. Xu Rongfan (许荣藩) into a large granite chapel capable of holding a congregation of some 1000 people.
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Free Church of Tonga
The Free Church of Tonga (Siasi ʻo Tonga tauʻatāina) is a church in Tonga.
The church was established in 1885 by King George Tupou I (formerly Taufa'ahau Tupou I) and Rev. Shirley W. Baker. Originally with the name The Wesleyan Free Church of Tonga (i.e., free from the Wesleyan Methodist Church),[citation needed] it became the official state church. (Queen Salote and King Tupou IV were both christened in the Free Church of Tonga.) Attempted re-unification in 1924 of the Wesleyan Mission and the Free Church by Her Royal Highness Queen Salote into the Free Wesleyan Church of Tonga ended with a 'walkout' by the then-president of the Free Church of Tonga, J.B. Watkins (who had been president since it was established), and all his ministers from the emergency church conference that had been called by Queen Salote at the Royal chapels in the palace grounds in Nukuʻalofa, leaving all the then properties and assets to the Wesleyan Church.
Not long after another faction broke away who also did not agree with the Free Wesleyan Church and also claimed to be the true successor. They became the Church of Tonga. In colloquial speech the former is known as the 'Church of the President,' while the latter is named the 'Church of the Lords.'[citation needed]
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Fuzhou
Fuzhou (Chinese: 福 州; pinyin: Fúzhōu, [fǔtʂóʊ] ( listen); Fuzhou dialect: Hók-ciŭ) is the capital and one of the largest cities in Fujian Province, People's Republic of China. Along with the many counties of Ningde, those of Fuzhou are considered to constitute the Mindong (闽东, lit. East of Fujian) linguistic and cultural area.
Fuzhou's core counties lie on the north (or left) bank of the estuary of Fujian's largest river, the Min River. All along its northern border lies Ningde, and Ningde's Gutian County lies upriver. Fuzhou's counties south of the Min border on Putian, Quanzhou, Sanming and Nanping municipalities. Its population is 7,115,370 inhabitants at the 2010 census whom 4,408,076 inhabitants are urban standing around 61.95%, while rural population is at 2,707,294 standing around 38.05%.
In older publications, the name "Fuzhou" was variously romanized as Foochow, Fuchow, Fuh-chau, Fuh-Chow, Hock Chew or Hokchew.
The Yuanhe Maps and Records of Prefectures and Counties, a Chinese geographical treatise published in the 9th century AD, says that Fuzhou's name came from "Mt. Fu", a mountain located northwest of the city. The mountain's name was then combined with -zhou, meaning "settlement" or "prefecture", in a manner similar to many other Chinese cities. During the Warring States Period, the Han Chinese referred to the Fuzhou area as Ye (Chinese: 冶), though they did not conquer the area until the Qin Dynasty. The city's name was changed numerous times between the 3rd and 9th centuries AD before finally settling on Fuzhou in 948.
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Lufilufi
Lufilufi is a historical village situated on the north coast of Upolu island in Samoa. The village is part of the electoral constituency (Faipule District) Anoamaa East which is within the larger political district of Atua.
Lufilufi is the traditional center of the Atua district and is the residence of the royal Tui Atua chief title. Governed by the 'Faleiva' (House of Nine) orator group, it is the capital of Atua and is vested with the authority to appoint the Tui Atua. This authority is mirrored by the honorific title of 'Matua o Atua', (the Head, or Elder of Atua) which it holds.
Situated in Lufilufi is the Methodist Piula Theological College and Piula Cave Pool.
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Maryland
Maryland (i/ˈmɛrɨlənd/) is a U.S. state located in the Mid Atlantic region of the United States, bordering Virginia, West Virginia, and the District of Columbia to its south and west; Pennsylvania to its north; and Delaware to its east. Maryland was the seventh state to ratify the United States Constitution, and three nicknames for it (the Old Line State, the Free State, and the Chesapeake Bay State) are occasionally used. Maryland is the 9th smallest state by area, but the 19th most populous and the 5th most densely populated of the 50 United States. The state's most populated city is Baltimore. Its capital is Annapolis. It was named after Queen Henrietta Maria.
Maryland has an area of 12,406.68 square miles (32,133.2 km2) and is comparable in overall area with the European country of Belgium (11,787 square miles (30,530 km2)). It is the 42nd largest/9th smallest state, and is closest in size to Hawaii (10,930.98 square miles (28,311.1 km2)), the next smallest state. The next largest state, Maryland's neighbor West Virginia, is almost twice the size of Maryland (24,229.76 square miles (62,754.8 km2)).
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Montreal
Montreal (
i/ˌmʌntriːˈɒl/;French: Montréal; pronounced [mɔ̃ʁeal] (
listen)) is a city in Canada. It is the largest city in the province of Quebec, the second-largest city in Canada and the fifteenth largest in North America. Originally called Ville-Marie, or "City of Mary", the city takes its present name from Mount Royal, the triple-peaked hill located in the heart of the city, or Mont Réal as it was spelled in Middle French (Mont Royal in present French). The city is located on the Island of Montreal, which took its name from the same source as the city, and a few much smaller peripheral islands, the largest of which is Île Bizard.
As of May 10, 2011, Statistics Canada identifies Montreal's Census Metropolitan Area (CMA) (land area 4,259 square kilometres (1,644 sq mi)) as Canada's second most populous with an estimated metropolitan area population of 3,824,221 and a population of 1,886,481 in the urban agglomeration of Montreal, which includes all of the municipalities on the Island of Montreal. The city of Montreal proper had a population of 1,649,519.
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Morningside College
Coordinates: 42°28′32″N 96°21′32″W / 42.47555°N 96.358854°W / 42.47555; -96.358854
Morningside College is a private, liberal arts college affiliated with the United Methodist Church located in Sioux City, Iowa. Founded in 1894 by the Methodist Episcopal Church, Morningside College is a private, four-year, co-educational liberal arts institution. Morningside has 21 buildings on a 68-acre (280,000 m2) campus in Sioux City, Iowa (area population 143,157 in 2008.). The Morningside Historic District, which includes Grace United Methodist Church and most of the campus, is on the National Register of Historic Places.
Morningside College is on a 68-acre (280,000 m2) campus in the residential neighborhood of Morningside in Sioux City, Iowa. student organizations include: student government, honor societies, service groups, religious organizations, musical ensembles, student publications, and three national fraternities and sororities ( Alpha Omicron Pi sorority, Delta Sigma Phi, and Acacia Fraternity). The campus is also home to two nationally renowned music fraternities, Phi Mu Alpha Sinfonia (men's) and Mu Phi Epsilon (co-ed nationally, but strictly women for this campus). Morningside's Department of Mass Communications has a weekly newspaper, the Collegian Reporter, it shares a Public-access television cable TV channel 12 as MCTV, and operates a radio station 24 hours a day at 92.9 on the FM dial, KMSC.
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Moscow
Moscow (
/ˈmɒskaʊ/ or /ˈmɒskoʊ/; Russian: Москва́, tr. Moskva; IPA: [mɐˈskva] ( listen)) is the capital and the most populous federal subject of Russia. The city is a major political, economic, cultural and scientific center of Russia and the continent. Moscow is the northernmost megacity on Earth, the most populous city in Europe, and the 6th largest city proper in the world. Its population, according to the results of the 2010 Census, is 11,503,501. Based on Forbes 2011, Moscow has the largest community of billionaires in the world.
Moscow is situated on the Moskva River in the Central Federal District of European Russia. In the course of its history the city has served as the capital of a progression of states, from the medieval Grand Duchy of Moscow and the subsequent Tsardom of Russia to the Soviet Union. Moscow is the site of the Moscow Kremlin, an ancient fortress that is today the residence of the Russian President and of the executive branch of the Government of Russia. The Kremlin is also one of several World Heritage Sites in the city. Both chambers of the Russian parliament (the State Duma and the Federation Council) also sit in Moscow.
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Mow Cop
Coordinates: 53°06′47″N 2°13′03″W / 53.112973°N 2.217582°W / 53.112973; -2.217582
Mow Cop ( /ˈmaʊˈkɒp/) is an isolated village which straddles the Cheshire–Staffordshire border, and is thus divided between the North West and West Midlands regions of England. It is 24 miles south of Manchester and 6 miles north of Stoke-on-Trent.
The name is first recorded as "Mowel" around 1270 AD, and is believed to be derived from either the Anglo-Saxon Mūga-hyll, meaning "heap-hill", with copp = "head" added later, or the Common Celtic ancestor of Welsh moel (= hill), with Anglo-Saxon copp added later.
At the village's summit, men once quarried stone to make into querns, used since the Iron Age for milling corn; this trade ended during the Victorian period. The village also has a long history of coal mining. Mow Cop Castle is a folly of a ruined castle at the summit of the hill, built in 1754. The village was served by a railway station which was opened by the North Staffordshire Railway on October 9, 1848. Mow Cop is known for its 'Killer Mile', a one mile road race from the level crossing on the western side of the hill, up to the Castle. The race was originated in the early 1980s by John Britton, and sponsored by ICL (Kidsgrove). It continues today, organised by the Mow Cop Residents' Association. Mow Cop Runners, a local running club founded in 2009, meet at The Ash Inn and organise The Mow Cop Hill Race, a 6.5 mile fell race.
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New Brunswick
New Brunswick (French: Nouveau-Brunswick; pronounced: [nuˈvo bʁɔnˈzwik]) is one of Canada's three Maritime provinces and is the only province in the federation that is constitutionally bilingual (English–French).Fredericton is the capital and Saint John is the most populous city. Greater Moncton is the province's largest Census Metropolitan Area. Through the 2011 nation wide census, Statistics Canada estimates the provincial population in 2011 to have been 751,171; a majority of the population is English-speaking, but there is also a large Francophone minority (33%), chiefly of Acadian origin.
The province's name comes from the English and French partial transcription of the city of Brunswick (Braunschweig in German) located in modern day Lower Saxony, northern Germany (and former duchy of the same name), the ancestral home of the Hanoverian George III of the United Kingdom.
New Brunswick is bounded by: on the north by Quebec's Gaspé Peninsula and Chaleur Bay; along the east coast by the Gulf of Saint Lawrence and Northumberland Strait; in the southeast corner the narrow Isthmus of Chignecto connects New Brunswick to the Nova Scotia peninsula; in the south by the Bay of Fundy coast, (which with a rise of 16 m (52 ft), has amongst the highest tides in the world); and in the west by the US state of Maine.
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New England
New England is a region in the northeastern corner of the United States consisting of the six states of Maine, New Hampshire, Vermont, Massachusetts, Rhode Island, and Connecticut. New England is bordered by the Atlantic Ocean, Canada (the Canadian Maritimes and Quebec) and the state of New York.
In one of the earliest English settlements in North America, Pilgrims from England first settled in New England in 1620, to form Plymouth Colony. Ten years later, the Puritans settled north of Plymouth Colony in Boston, thus forming Massachusetts Bay Colony. Over the next 130 years, New England fought in four French and Indian Wars, until the British defeated the French and their native allies in North America. In the late 18th century, the New England Colonies initiated the resistance to the British Parliament's efforts to impose new taxes without the consent of the colonists. The Boston Tea Party was a protest that angered Great Britain, which responded with the "Intolerable Acts", stripping the colonies of self-government. The confrontation led to open warfare in 1775, the expulsion of the British from New England in spring 1776, and the Declaration of Independence in July 1776.
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Northern Ireland
Northern Ireland (Irish: Tuaisceart Éireann pronounced [ˈt̪ˠuəʃcəɾˠt̪ˠ ˈeːɾʲən̪ˠ] ( listen), Ulster Scots: Norlin Airlann or Norlin Airlan) is a part of the United Kingdom in the north-east of the island of Ireland. It shares a border with the Republic of Ireland to the south and west. As of 2001, its population was 1,685,000, constituting about 30% of the island's total population and about 3% of the population of the United Kingdom. Since the signing of the Good Friday Agreement in 1998, Northern Ireland is largely self-governing. According to the agreement, Northern Ireland co-operates with the rest of Ireland – from which it was partitioned in 1921 — on some policy areas, while other areas are reserved for the Government of the United Kingdom, though the Republic of Ireland "may put forward views and proposals".
Northern Ireland was for many years the site of a violent and bitter inter-communal conflict — the Troubles — which was caused by divisions between nationalists, who are predominantly Roman Catholic, and unionists, who are predominantly Protestant. Unionists want Northern Ireland to remain as a part of the United Kingdom, and generally see themselves as British, while nationalists wish for it to be politically reunited with the rest of Ireland, independent of British rule, and generally see themselves as Irish. Additionally, people from both sides of the community may describe themselves as Northern Irish. Since 1998, most of the paramilitary groups involved in the Troubles have ceased their armed campaigns.
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Ontario
Ontario /ɒnˈtɛərioʊ/ is one of the provinces of Canada, located in east-central Canada. It is Canada's most populous province or territory and fourth largest in total area. It is home to the nation's most populous city, Toronto, and the nation's capital, Ottawa.
Ontario is bordered by the province of Manitoba to the west, Hudson Bay to the north, Quebec to the east, and to the south by the U.S. states of Minnesota, Michigan (portions to the west), New York (portions to the east), Ohio and Pennsylvania. All but a small part of Ontario's 2,700 km (1,677 mi) border with the United States follow inland waterways: from the west at Lake of the Woods, eastward along the major rivers and lakes of the Great Lakes/St. Lawrence River drainage system. These are the Rainy River, the Pigeon River, Lake Superior, the St. Mary's River, Lake Huron, the St. Clair River, Lake St. Clair, the Detroit River, Lake Erie, the Niagara River, Lake Ontario, and along the St. Lawrence River from Kingston, Ontario to the Quebec boundary just east of Cornwall, Ontario.
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Petitcodiac River
The Petitcodiac River (English pronunciation: /pɛtiˈkoʊdi.æk/ ( listen); also known informally as the Chocolate River) is a Canadian river in south-eastern New Brunswick. The river runs about 79 kilometres (49 miles) through the province's Westmorland, Albert, and Kings counties, draining a watershed area of about 2,071 square kilometres (800 sq mi). The region around the river features valleys, ridges, and rolling hills, and is home to a diverse population of terrestrial and aquatic species. Ten named tributaries join the river in its course toward its mouth in Shepody Bay. Before the construction of a causeway in 1968, the river had one of the world's largest tidal bores, which ranged from 1 to 2 metres (3.3–6.6 ft) in height and moved at 5 to 13 kilometres per hour (3.1–8.1 mph).
The Mi'kmaq were the first to settle near the river, and used it as part of a portage route between Shubenacadie and the village of Petitcodiac, where they had a winter camp. Acadians from Port Royal, Nova Scotia colonised the region in 1698, but were expelled in 1755 during the French and Indian War. Acadian resistance fighters in Village-des-Blanchard (now Hillsborough) fought under the command of French leader Charles Deschamps de Boishébert in the Battle of Petitcodiac to fend off British troops and suffered the destruction of most of their settlement. The British troops revisited the river three years later and conducted the Petitcodiac River Campaign. In the 1840s, the Greater Moncton area saw a shipbuilding boom, but this was halted following the arrival of the steam train, and forced the town to unincorporate. These changes eventually marginalised the Petitcodiac River.
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Putian
Putian (Chinese: 莆田; pinyin: Pútián) is a prefecture-level city in eastern Fujian province, People's Republic of China. It borders Fuzhou City to the north, Quanzhou City to the south, and the Taiwan Strait to the east.
Putian's municipal executive, legislature and judiciary are in Chengxiang District (城厢区), together with the CPC and Public Security bureaux. The municipal region comprises three other districts and one county:
The Han Chinese are the majority ethnic group.
Puxian Min is the largest dialect spoken in Putian. It is a dialect of Min, a Chinese language.
Putian has become an export base for Fujian products. The main industries are shoe-making, brewing, electronics, garments, fruits, vegetables, and machinery, electrical goods. In particular, the area is known for high-quality counterfeits of shoes.
Meizhou Island, most famous for being the legendary birthplace of the goddess Matsu, is located closely offshore of Putian.
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Quebec
Coordinates: 53°45′N 071°59′W / 53.75°N 71.983°W / 53.75; -71.983 (Quebec)
Quebec /kwəˈbɛk/ or /kəˈbɛk/ (French: Québec [kebɛk] ( listen)) is a province in east-central Canada. It is the only Canadian province with a predominantly French-speaking population and the only one whose sole official language is French at the provincial level.
Quebec is Canada's largest province by area and its second-largest administrative division; only the territory of Nunavut is larger. It is bordered to the west by the province of Ontario, James Bay and Hudson Bay, to the north by Hudson Strait and Ungava Bay, to the east by the Gulf of Saint Lawrence and the provinces of Newfoundland and Labrador and New Brunswick. It is bordered on the south by the US states of Maine, New Hampshire, Vermont, and New York. It also shares maritime borders with Nunavut, Prince Edward Island, and Nova Scotia.
Quebec is Canada's second most populous province, after Ontario. Most inhabitants live in urban areas near the Saint Lawrence River between Montreal and Quebec City, the capital. English-speaking communities and English-language institutions are concentrated in the west of the island of Montreal but are also significantly present in the Outaouais, Eastern Townships, and Gaspé regions. The Nord-du-Québec region, occupying the northern half of the province, is sparsely populated and inhabited primarily by Aboriginal peoples.
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Royapettah
Royapettah (Tamil: ராயபேட்டை) is a centrally located suburb in the city of Chennai, India. It is situated to the west of the famous Marina Beach of Chennai. The locality features one of the developed commercial centres.
The locality houses Goudiya Math, an imposing temple structure that makes up one of the popular attractions in the region. Some other attractions located in the vicinity of Royapetah include Parthasarathy Temple and Amir Mahal of Nawab of Arcot. Both of these attractions are housed in the adjacent Triplicane suburbs and at a walking distance from Royapetah.
Due to the close proximity of Royapetah to the city center, the place witness a great lot of activities, mostly commercial, making the entire region one of the busiest places in the city. The township is a flourishing trade and commerce centre. The place features great many establishments encompassing educational institutes, hospitals, business houses, hotels and hospitals. Some reputed educational institutes located in the Royapetah include Queen Mary's College, Lady Willington Training College, Vivekananda College.
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Saint Petersburg
Saint Petersburg (Russian: Санкт-Петербург, tr. Sankt-Peterburg; IPA: [sankt pʲɪtʲɪrˈburk] ( listen)) is a city and a federal subject (a federal city) of Russia located on the Neva River at the head of the Gulf of Finland on the Baltic Sea. In 1914 the name of the city was changed to Petrograd (Russian: Петроград; IPA: [pʲɪtrɐˈgrat]), in 1924 to Leningrad (Russian: Ленинград; IPA: [lʲɪnʲɪnˈgrat]) and in 1991 back to Saint Petersburg.
In Russian literature, informal documents, and discourse, the "Saint" (Санкт-) is usually omitted, leaving Petersburg (Петербург, Peterburg). In common parlance Russians may drop "-burg" (-бург) as well, leaving only Peter (Питер, Russian: [ˈpʲitʲɪr]).
Saint Petersburg was founded by Tsar Peter the Great on May 27 [O.S. 16] 1703. From 1713 to 1728 and from 1732 to 1918, Saint Petersburg was the Imperial capital of Russia. In 1918 the central government bodies moved from Saint Petersburg (then named Petrograd) to Moscow. It is Russia's second largest city after Moscow with almost 5 million inhabitants. Saint Petersburg is a major European cultural center, and also an important Russian port on the Baltic Sea.
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Seoul
Seoul (Korean pronunciation: [sʌ.ul] ( listen), English /soʊl/), officially the Seoul Special City, is the capital and largest metropolis of South Korea. A megacity with a population of over 10 million, it is the largest city proper in the OECD developed world. The Seoul National Capital Area is the world's second largest metropolitan area with over 25 million inhabitants, which includes the surrounding Incheon metropolis and Gyeonggi province. Almost a quarter of South Koreans live in Seoul, half of South Koreans live in the metropolitan area, along with over 275,000 international residents.
Located in the Han River, Seoul has been a major settlement for over 2,000 years, with its foundation dating back to 18 B.C. when Baekje, one of the Three Kingdoms of Korea, established its capital in what is now south-east Seoul. It continued as the capital of Korea during the Joseon Dynasty and the Korean Empire. The Seoul National Capital Area is home to four UNESCO World Heritage Sites: Changdeokgung, Hwaseong Fortress, Jongmyo Shrine and the Royal Tombs of the Joseon Dynasty.
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Serbia
Serbiai/ˈsɜrbiə/, officially the Republic of Serbia (Serbian: Република Србија / Republika Srbija, pronounced [rɛpǔblika sř̩bija]), is a landlocked country located at the crossroads of Central and Southeast Europe, covering the southern part of the Carpathian basin and the central part of the Balkans. Serbia borders Hungary to the north; Romania and Bulgaria to the east; the Republic of Macedonia to the south; and Croatia, Bosnia and Herzegovina, and Montenegro to the west; additionally, it borders Albania through Kosovo, whose status as part of Serbia is disputed. Serbia covers an area of 88,361 km2 and has a population of just over 7.1 million, while the capital and largest city is Belgrade.
The arrival of the Serbs to the Balkans in the 7th century, established several states, eventually forming the Serbian Empire in the 14th century. By the 16th century, Serbia was conquered and occupied by the Ottoman Empire, at times interrupted by the Habsburgs. In the early 19th century the Serbian revolution re-established the country as the region's first constitutional monarchy, which subsequently expanded its territory and pioneered the abolition of feudalism in the Balkans. The former Habsburg crownland of Vojvodina united with Serbia in 1918. Following World War I, Serbia formed Yugoslavia with other South Slavic peoples which existed in several forms up until 2006, when the National Assembly of Serbia declared independence and the legal succession to the former State Union. In February 2008 the parliament of UNMIK-governed Kosovo, Serbia's southern province, declared independence, with mixed responses from international governments.
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South Korea
South Korea ( listen), officially the Republic of Korea (Hangul: 대한민국; Hanja: 大韓民國; Daehan Minguk listen), is a sovereign state in the southern part of the Korean Peninsula. The name "Korea" is derived from Goryeo, a dynasty which ruled in the Middle Ages (an initial "G" in Korean is pronounced like an English "K").
Its neighbors are China to the west, Japan to the east, North Korea to the north, and the Korea Strait to the south. South Korea lies in the north temperate zone with a predominantly mountainous terrain. It covers a total area of 99,392 square kilometers and has a population of almost 50 million. The capital and largest city is Seoul, with a population of 9,794,304.
Archaeological findings show that the Korean Peninsula was occupied by the Lower Paleolithic period.Korean history begins with the founding of Gojoseon in 2333 BC by the legendary Dan-gun. Following the unification of the Three Kingdoms of Korea under Silla 668 AD, Korea went through the Goryeo Dynasty and Joseon Dynasty as one nation until the end of the Korean Empire in 1910, when it was annexed by Japan. After liberation and occupation by Soviet and U.S. forces at the end of World War II, the nation was divided into North and South Korea. The latter was established in 1948 as a democracy, though political turmoil and times of military rule and martial law characterized much of the period until the foundation of the Sixth Republic in 1987.
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Staffordshire
Staffordshire (/ˈstæfərdʃɪər/ or /ˈstæfərdʃaɪər/; abbreviated Staffs) is a landlocked county in the West Midlands region of England. Part of the National Forest lies within its borders. It adjoins the ceremonial counties of Cheshire (to the north west), Derbyshire (to the east), Leicestershire (to the east), Warwickshire (to the south east), West Midlands (to the south), Worcestershire (to the south), and Shropshire (to the west).
The largest city in Staffordshire is Stoke-on-Trent, which is administered separately from the rest of the county as an independent unitary authority. Lichfield also has city status, although this is a considerably smaller cathedral city. Major towns include Stafford (the county town), Burton upon Trent, Cannock, Newcastle-under-Lyme, Leek and Tamworth.
Wolverhampton, Walsall, West Bromwich and Smethwick were also in Staffordshire until local government reorganisation in 1974, but are now within the West Midlands County in the West Midlands Conurbation.
With the exception of Stoke-on-Trent, Staffordshire is divided into the districts of Cannock Chase, East Staffordshire, Lichfield, Newcastle-under-Lyme, South Staffordshire, Stafford, Staffordshire Moorlands, and Tamworth.
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Tennessee
Tennessee (i/tɛnɨˈsiː/) (Cherokee: ᏔᎾᏏ) is a U.S. state located in the Southeastern United States. Tennessee is the 36th most extensive and the 17th most populous of the 50 United States. Tennessee is bordered by Kentucky and Virginia to the north, North Carolina to the east, Georgia, Alabama, and Mississippi to the south, and Arkansas and Missouri to the west. The Appalachian Mountains dominate the eastern part of the state, and the Mississippi River forms the state's western border. Tennessee's capital and second largest city is Nashville, which has a population of 626,144.Memphis is the state's largest city, with a population of 670,902.
The state of Tennessee is rooted in the Watauga Association, a 1772 frontier pact generally regarded as the first constitutional government west of the Appalachians. What is now Tennessee was initially part of North Carolina, and later part of the Southwest Territory. Tennessee was admitted to the Union as the 16th state on June 1, 1796. Tennessee was the last state to leave the Union and join the Confederacy at the outbreak of the U.S. Civil War in 1861, and the first state to be readmitted to the Union at the end of the war.
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The Leys School
Coordinates: 52°11′49″N 0°07′17″E / 52.196956°N 0.121254°E / 52.196956; 0.121254
The Leys School is a co-educational Independent school, located in Cambridge, England, and is a day and boarding school for about 550 pupils between the ages of eleven and eighteen. The school is a member of the Headmasters' and Headmistresses' Conference.
The Nineteenth Century saw the founding of a large number of new schools in Britain, especially by the churches—including the Methodist church. Although there were already several leading schools that offered an education for the sons of Ministers of the church, some Methodists were asking also for schools to be established for sons of lay church members. The Methodist Conference set up a committee to look at the possibility of starting a new school at either Oxford or Cambridge.
Following several visits to Cambridge, they discovered that a twenty-acre (80,000 m2) site called "The Leys Estate" was being offered for sale. The estate was situated within easy reach of the city centre on the Trumpington Road, and it was close to the River Cam and to a number of Cambridge Colleges. The estate was acquired for the sum of £14,275 on 27 September 1872. The Reverend Doctor W.F. Moulton, who had been the secretary of the committee, was asked to become headmaster of the new school. The school opened on 16 February 1875 with sixteen boys, all from English Methodist families. After two years there were 100 pupils.
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Tonga
Tonga, officially the Kingdom of Tonga (Tongan: Puleʻanga Fakatuʻi ʻo Tonga), is a sovereign state and an archipelago in the South Pacific Ocean, comprising 176 islands scattered over 700,000 square kilometres (270,000 sq mi) of ocean in the South Pacific. Fifty-two of the islands are inhabited.
The Kingdom stretches over a distance of about 800 kilometres (500 mi) in a north-south line located at about a third of the distance from New Zealand to Hawaii.
Tonga also became known as the Friendly Islands because of the friendly reception accorded to Captain James Cook on his first visit there in 1773. He happened to arrive at the time of the ʻinasi festival, the yearly donation of the first fruits to the Tuʻi Tonga, the islands' paramount chief, and received an invitation to the festivities. According to the writer William Mariner, in reality the chiefs had wanted to kill Cook during the gathering, but could not agree on a plan.
Tonga is also the only island nation in the region to have avoided formal colonisation. In 2010, Tonga took a decisive step towards becoming a fully functioning constitutional monarchy after legislative reforms paved the way for its first ever fully representative elections which resulted in the election of Noble Sialeʻataongo Tuʻivakanō as its first democratically elected Prime Minister.
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United States
The United States of America (commonly abbreviated to the United States, the U.S., the USA, America, and the States) is a federal constitutional republic comprising fifty states and a federal district. The country is situated mostly in central North America, where its forty-eight contiguous states and Washington, D.C., the capital district, lie between the Pacific and Atlantic Oceans, bordered by Canada to the north and Mexico to the south. The state of Alaska is in the northwest of the continent, with Canada to the east and Russia to the west, across the Bering Strait. The state of Hawaii is an archipelago in the mid-Pacific. The country also possesses several territories in the Pacific and Caribbean.
At 3.79 million square miles (9.83 million km2) and with over 312 million people, the United States is the third or fourth largest country by total area, and the third largest by both land area and population. It is one of the world's most ethnically diverse and multicultural nations, the product of large-scale immigration from many countries. The U.S. economy is the world's largest national economy, with an estimated 2011 GDP of $15.1 trillion (22% of nominal global GDP and over 19% of global GDP at purchasing-power parity). Per capita income is the world's sixth-highest.
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Upolu
Upolu is an island in Samoa, formed by a massive basaltic shield volcano which rises from the seafloor of the western Pacific Ocean. The island is 75 kilometres (47 mi) long, 1,125 km2 (434 sq mi) in area, and is the second largest in geographic area as well as the most populated of the Samoan Islands. Upolu is situated to the east of the "big island", Savai'i. The capital Apia is in the middle of the north coast with Faleolo International Airport at the western end of the island. The island has not had any historically recorded eruptions, although three lava flows date back only a few hundred to a few thousand years.
In the Samoan branch of Polynesian mythology, Upolu was the first woman on the island of the same name.
In 1841, the island was the site of the Bombardment of Upolu, an incident during the United States Exploring Expedition.
In the late 19th century, Robert Louis Stevenson owned a four-hundred-acre (1.6 km²) estate at Vailima village and died there in 1894. He is buried at the top of Mount Vaea above his former home. The Vailima estate was purchased in 1900 as official residence for the German governor and, after British/Dominion confiscation, served successively as residence for the New Zealand administrator and for the Samoan head of state after independence.
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Vladivostok
Vladivostok (Russian: Владивосток; IPA: [vlədʲɪvɐˈstok] ( listen); Chinese: 海參崴; pinyin: Hǎishēnwǎi) is a city and the administrative center of Primorsky Krai, Russia, situated at the head of the Golden Horn Bay, not far from Russia's borders with China and North Korea. The population of the city, according to the preliminary results of the 2010 Census, is 592,069, down from 594,701 recorded in the 2002 Census.
The city is the home port of the Russian Pacific Fleet and the largest Russian port on the Pacific Ocean.
In 2012, Vladivostok will host the 24th Summit of the Asia-Pacific Economic Cooperation (APEC) forum. In preparation for the event, the infrastructure of the city is being renovated and improved. Two giant cable-stayed bridges are currently under construction in Vladivostok, namely the Zolotoy Rog bridge over the Golden Horn Bay in the center of the city, and the Russky Island Bridge from the mainland to Russky Island, where the summit will take place. The latter bridge will become the longest cable-stayed bridge in the world upon completion.
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Vojvodina
Vojvodina, officially the Autonomous Province of Vojvodina (Serbian: Аутономна Покрајина Војводина / Autonomna Pokrajina Vojvodina [ʋǒjʋodina] ( listen) (see Name for other languages)), is an autonomous province of Serbia, located in the northern part of the country, in the Pannonian Plain of Central Europe. Its capital and largest city is Novi Sad.
Vojvodina has a population of about 2 million (approximately 27% of Serbia's total). It has a multi-ethnic and multi-cultural identity, with a number of mechanisms for the promotion of minority rights; there are more than 26 ethnic groups in the province, which has six official languages.
The name "Vojvodina" in Serbian language means a type of duchy – more specifically, a voivodeship. It derives from the word "vojvoda" (See: voivode) which stems from the Proto-Slavic language word "voevoda". Those words are etymologically connected with modern-day words "vojnik" (soldier) and "voditi" (to lead). Its original name (from 1848) was the "Serbian Voivodeship" (Srpska Vojvodina).
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West Bromwich
Coordinates: 52°31′30″N 2°00′58″W / 52.525°N 2.016°W / 52.525; -2.016
West Bromwichi/wɛst ˈbrɒmɪtʃ/ is a town within the Metropolitan Borough of Sandwell, in the West Midlands, England. It is 5 miles (8 km) northwest of Birmingham lying on the A41 London-to-Birkenhead road and is part of the Black Country. Historically within Staffordshire, West Bromwich is the largest town within Sandwell, with a population of 136,940 at the time of the 2001 census.
The Latin motto on the town's coat of arms translates as "Work Conquers All".
West Bromwich was first mentioned in the Domesday Book of 1086, the name meaning "the little village on the heath of broom" (broom being a particular type of bush). It is believed that it may have originally been part of the Handsworth parish. A Benedictine priory existed in West Bromwich from the 12th century around which the settlement of Broomwich Heath grew. In 1727, the town became a stop on the coaching road between London and Shrewsbury and its growth began.
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Wuhan
Wuhan (simplified Chinese: 武汉; traditional Chinese: 武漢; pinyin: Wǔhàn [wùxân] ( listen)) is the capital of Hubei province, People's Republic of China, and is the most populous city in Central China. It lies at the east of the Jianghan Plain, and the intersection of the middle reaches of the Yangtze and Han rivers. Arising out of the conglomeration of three districts, Wuchang, Hankou, and Hanyang, Wuhan is known as "the nine provinces' leading thoroughfare"; it is a major transportation hub, with dozens of railways, roads and expressways passing through the city. Because of its key role in domestic transportation, Wuhan was sometimes referred to as the "Chicago of China." It is recognized as the political, economic, financial, cultural, educational and transportation center of central China. The city of Wuhan, first termed as such in 1927, has a population of 10,020,000 people (Census 2011), with about 6,434,373 residents in its urban area. In the 1920s, Wuhan was the national capital of a leftist Kuomintang (KMT) government led by Wang Jingwei in opposition to Chiang Kai-shek, as well as wartime capital in 1937.
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Yekaterinburg
Yekaterinburg (Russian: Екатеринбу́рг; IPA: [jɪkətʲɪrʲɪnˈburk], also romanized Ekaterinburg) is the fourth-largest city in Russia with a population of 1,398,889 (2012). Yekaterinburg is situated in the middle of the Eurasian continent, on the border of Europe and Asia.
Yekaterinburg is the administrative centre of Sverdlovsk Oblast and the main industrial and cultural center of the Ural Federal District. Between 1924 and 1991, the city was named Sverdlovsk (Свердло́вск) after the Communist party leader Yakov Sverdlov.
Internationally Yekaterinburg is best known as a city where the last Russian Tsar Nicholas II and his family were executed in 1918.
The city was founded in 1723 by Vasily Tatischev and Georg Wilhelm de Gennin and named after Tsar Peter the Great's wife Catherine I (Yekaterina). The official date of the city's foundation is November 18, 1723. It was granted town status in 1796.
Soon after the Russian Revolution, on July 17, 1918, Tsar Nicholas II, his wife, Alexandra, and their children Grand Duchesses Olga, Tatiana, Maria, Anastasia, and Tsarevich Alexei were murdered by the Bolsheviks at the Ipatiev House in this city. Other members of the Romanov family were killed at Alapayevsk the day after. In 1977, the Ipatiev House was demolished by order of Boris Yeltsin, to prevent it from being used as a rallying location for monarchists. He later became the first President of Russia and represented the people at the funeral of the Tsar in 1998.
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Albert Outler
Albert Cook Outler (November 17, 1908 – September 1, 1989) was a 20th century American Methodist theologian and philosopher. Outler is generally considered to be one of the most important Wesley scholars in the history of the Church as well as the first real United Methodist theologian. He was also a key figure in the 20th century ecumenical movement.
Outler was born and raised in Georgia and was an ordained Methodist Elder who served in several appointments. He graduated from Wofford College and received his Ph.D. degree from Yale University, teaching at both Yale and Duke University before beginning a long tenure at Southern Methodist University in Texas. He was a delegate to Consultation on Church Union, served on the Faith & Order board of the World Council of Churches and was an official observer at the Second Vatican Council.
Outler is widely credited with being the first to recognize John Wesley's method for theologizing, via what Outler referred to as the Wesleyan Quadrilateral: Scripture, Church Tradition, Reason, and Personal Experience. This understanding of Wesleyan theology is prevalent throughout Methodism, particularly in The United Methodist Church. Using this model, Outler was a key figure in organizing the theological statement put forth by The United Methodist Church after its formation in 1968.
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Anselm of Canterbury
Anselm of Canterbury (Aosta c. 1033 – Canterbury 21 April 1109), also called of Aosta for his birthplace, and of Bec for his home monastery, was a Benedictine monk, a philosopher, and a prelate of the Church who held the office of Archbishop of Canterbury from 1093 to 1109. Called the founder of scholasticism, he is famous as the originator of the ontological argument for the existence of God.
Born into the House of Candia, he entered the Benedictine order at the Abbey of Bec at the age of 27, where he became abbot in 1079. He became Archbishop of Canterbury under William II of England, and was exiled from England from 1097 to 1100, and again from 1105 to 1107 under Henry I of England as a result of the investiture controversy, the most significant conflict between Church and state in Medieval Europe.
Anselm was proclaimed a Doctor of the Church in 1720 by a Papal Bull of Pope Clement XI.
Anselm was born under the name "Anselmus Candiae Genavae" (Italian: Anselmo di Candia Ginevra, French: Anselme de Candie Genève) at or nearAosta in the Kingdom of Arles (currently the capital of the Aosta Valley region in Northern Italy) around 1033. His family was noble (they were related by blood to the ascendant House of Savoy) and owned considerable property. His parents were from a noble lineage and holders of fiefdoms within the Burgundian territories. His father, Gundulf de Candia, was by birth a Lombard of the House of Candia; he seems to have been harsh. His mother, Ermenberga of Geneva, was regarded as prudent and virtuous; she was related to Otto, Count of Savoy.
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Augustine of Hippo
Augustine of Hippo ( /ɒˈɡʌstɨn/ or /ˈɔːɡəstɪn/;Latin: Aurelius Augustinus Hipponensis; November 13, 354 – August 28, 430), also known as Augustine, St. Augustine, St. Austin,St. Augoustinos, Blessed Augustine, or St. Augustine the Blessed, was Bishop of Hippo Regius (present-day Annaba, Algeria). He was a Latin philosopher and theologian from Roman Africa. His writings were very influential in the development of Western Christianity.
According to his contemporary, Jerome, Augustine "established anew the ancient Faith." In his early years he was heavily influenced by Manichaeism and afterward by the Neo-Platonism of Plotinus. After his conversion to Christianity and baptism in AD 387, Augustine developed his own approach to philosophy and theology, accommodating a variety of methods and different perspectives. He believed that the grace of Christ was indispensable to human freedom, and he framed the concepts of original sin and just war.
When the Western Roman Empire was starting to disintegrate, Augustine developed the concept of the Catholic Church as a spiritual City of God (in a book of the same name), distinct from the material Earthly City. His thoughts profoundly influenced the medieval worldview. Augustine's City of God was closely identified with the Church, the community that worshipped God.
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Barbara Heck
Barbara Heck (born Ballingrane, County Limerick, Ireland, 1734; died Augusta, Ontario, 17 August 1804) was an early American Methodist, known as the “mother of American Methodism.”
Heck was a member of a colony of Germans who came from the Rhine Palatinate and settled in Ballingrane, County Limerick and other parts of the west County Limerick about 1708. She married Paul Heck, a member of the same community. By the preaching of John Wesley many of these Germans, whose descendants were long afterward known as Palatines in Ireland, became converts to Methodism.
The Hecks emigrated from Ireland about 1760, and settled in New York, where other Methodists from Ireland became domiciled about the same time. They had no pastor and grew careless of religious observances. In 1765 they were joined by Philip Embury, who had been a local preacher in Ireland, and another group of immigrants from Ireland which included her brother Paul Ruckle. Soon after their arrival, Mrs. Heck entered a room in which, according to some accounts, Embury was present, and found the emigrants gambling at cards. She seized the cards and threw them into the fire, expostulated with the players in pathetic language, and then went to Embury and charged him that he should preach to them, or God would require their blood at his hands.
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Benjamin Hobson
Hobson was a Protestant Christian missionary who served with the London Missionary Society during the late Qing Dynasty China.
Benjamin Hobson (1816-1873) was a Protestant Christian missionary who served with the London Missionary Society during the late Qing Dynasty China. He was a medical missionary who arrived in Macao in 1839 and served about twenty years in China in hospitals in Macao, Hong Kong, Canton and ShangHai. He published five medical books in Chinese with Kuan Mao-tsai in the 1850s. Also, after the death of his first wife, Hobson in 1847 married the daughter of Robert Morrison, the first Protestant missionary to China.
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Bernard of Clairvaux
Bernard of Clairvaux, O.Cist (1090 – August 20, 1153) was a French abbot and the primary builder of the reforming Cistercian order.
After the death of his mother, Bernard sought admission into the Cistercian order. Three years later, he was sent to found a new abbey at an isolated clearing in a glen known as the Val d'Absinthe, about 15 km southeast of Bar-sur-Aube. According to tradition, Bernard founded the monastery on 25 June 1115, naming it Claire Vallée, which evolved into Clairvaux. There Bernard would preach an immediate faith, in which the intercessor was the Virgin Mary.[citation needed] In the year 1128, Bernard assisted at the Council of Troyes, at which he traced the outlines of the Rule of the Knights Templar, who soon became the ideal of Christian nobility.
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Bonaventure
Saint Bonaventure, O.F.M., (Italian: San Bonaventura; 1221 – 15 July 1274), born John of Fidanza (Italian: Giovanni di Fidanza), was an Italian medieval scholastic theologian and philosopher. The seventh Minister General of the Order of Friars Minor, he was also a Cardinal Bishop of Albano. He was canonized on 14 April 1482 by Pope Sixtus IV and declared a Doctor of the Church in the year 1588 by Pope Sixtus V. He is known as the "Seraphic Doctor" (Latin: Doctor Seraphicus). Many writings believed in the Middle Ages to be his are now collected under the name Pseudo-Bonaventura.
He was born at Bagnoregio in Latium, not far from Viterbo. Almost nothing is known of his childhood, other than the names of his parents, Giovanni di Fidanza and Maria Ritella.
He entered the Franciscan Order in 1243 and studied at the University of Paris, possibly under Alexander of Hales, and certainly under Alexander's successor, John of Rochelle. In 1253 he held the Franciscan chair at Paris and was proceeded as Master of Theology. Unfortunately for Bonaventure, a dispute between seculars and mendicants delayed his reception as Master until 1257, where his degree was taken in company with Thomas Aquinas. Three years earlier his fame had earned him the position of lecturer on the The Four Books of Sentences—a book of theology written by Peter Lombard in the twelfth century—and in 1255 he received the degree of master, the medieval equivalent of doctor.
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Charles Wesley
Charles Wesley (18 December 1707 – 29 March 1788) was an English leader of the Methodist movement, son of Anglican clergyman and poet Samuel Wesley, the younger brother of Anglican clergyman John Wesley and Anglican clergyman Samuel Wesley (the Younger), and father of musician Samuel Wesley, and grandfather of musician Samuel Sebastian Wesley. Despite their closeness, Charles and his brother John did not always agree on questions relating to their beliefs. In particular, Charles was strongly opposed to the idea of a breach with the Church of England into which they had been ordained. Charles Wesley is chiefly remembered for the many hymns he wrote. He ministered for part of his life in The New Room Chapel in Bristol. His house, located nearby, can still be visited today.
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Conrad Grebel
Conrad Grebel (c. 1498–1526), son of a prominent Swiss merchant and councilman, was a co-founder of the Swiss Brethren movement and is often called the "Father of Anabaptists".
Conrad Grebel was born, probably in Grüningen in the Canton of Zurich, about 1498 to Junker Jakob and Dorothea (Fries) Grebel, the second of six children. He spent his early life in Grüningen, and then came to Zurich with his family around 1513. He spent several years abroad in study, worked as a proofreader in Basel, married in 1522, and became a Christian minister around 1523.
Conrad Grebel is thought to have studied for six years at the Carolina, the Latin school of the Grossmünster Church in Zürich. He enrolled at the University of Basel in October 1514. While there he studied under Heinrich Loriti, a noted humanist scholar. His father acquired a stipend from Emperor Maximilian for Conrad to study at the University of Vienna. In 1515 he began attending there and remained until 1518. While there, Grebel became close friends with Joachim Vadian, an eminent Swiss humanist professor from St. Gall. After spending three years in Vienna he returned to Zürich for about three months. His father acquired a scholarship for Conrad from the King of France to attend the University in Paris. He spent two years in study there, and joined the boarding academy of his former teacher in Basel, Loriti. In Paris Grebel engaged in a loose lifestyle, and was involved in several brawls with other students. When Grebel's father received word of his son's demeanor, he cut off Conrad's funds and demanded that he return to Zurich. Conrad Grebel spent about six years in three universities, but without finishing his education or receiving a degree.
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Desiderius Erasmus
Desiderius Erasmus Roterodamus (October 28, 1466? – July 12, 1536), known as Erasmus of Rotterdam, was a Dutch Renaissance humanist, Catholic priest, social critic, teacher, and theologian.
Erasmus was a classical scholar who wrote in a pure Latin style. He was an early proponent of religious toleration, and enjoyed the sobriquet "Prince of the Humanists"; he has been called "the crowning glory of the Christian humanists." Using humanist techniques for working on texts, he prepared important new Latin and Greek editions of the New Testament. These raised questions that would be influential in the Protestant Reformation and Catholic Counter-Reformation. He also wrote The Praise of Folly, Handbook of a Christian Knight, On Civility in Children, Copia: Foundations of the Abundant Style, Julius Exclusus, and many other works.
Erasmus lived through the Reformation period, but while he was critical of the Church, he did not join the cause of the Reformers. In relation to clerical abuses in the Church, Erasmus remained committed to reforming the Church from within. He also held to Catholic doctrines such as that of free will, which some Reformers rejected in favor of the doctrine of predestination. His middle road approach disappointed and even angered scholars in both camps.
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Dick Cheney
Richard Bruce "Dick" Cheney (born January 30, 1941) served as the 46th Vice President of the United States (2001–2009), under George W. Bush.
Born in Lincoln, Nebraska, Cheney was primarily raised in Sumner, Nebraska, and Casper, Wyoming. He began his political career as an intern for Congressman William A. Steiger, eventually working his way into the White House during the Nixon and Ford administrations, where he served the latter as White House Chief of Staff. In 1978, Cheney was elected to the U.S. House of Representatives from Wyoming; he was reelected five times, eventually becoming House Minority Whip. Cheney was selected to be the Secretary of Defense during the presidency of George H. W. Bush, holding the position for the majority of Bush's term. During this time, Cheney oversaw the 1991 Operation Desert Storm, among other actions.
Out of office during the Clinton presidency, Cheney was chairman and CEO of Halliburton Company from 1995 to 2000.
Cheney was born in Lincoln, Nebraska, the son of Marjorie Lorraine (née Dickey) and Richard Herbert Cheney. He is of predominantly English, as well as Welsh, Irish, and French Huguenot, ancestry; Cheney's 8th great-grandfather, William Cheney, immigrated from England to Massachusetts in the 17th century. Although not a direct descendant, he is collaterally related to Benjamin Pierce Cheney (1815–1895), the early American expressman. Cheney is a very distant cousin of both Harry S. Truman and Barack Obama; the three share a common ancestor in Mareen Duvall, a Huguenot who fled from France to England in the 17th century and later settled in Maryland. His father was a soil conservation agent for the U.S. Department of Agriculture and his mother was a softball star in the 1930s; Cheney was one of three children.
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Eric Gallagher
Rev. Dr Eric Gallagher CBE, BA, BD (1912–1999) was the former President of the Methodist Church in Ireland.
In 1974 he was one of a group of Protestant clergymen who met with Provisional IRA officers in Feakle, County Clare in the 1970s to try to broker a peace after achieving a temporary ceasefire. The meeting was broken up by the Gardai but the IRA officers had already left. He spent 22 years as superintendent of the Belfast Central Mission, from 1957 until 1979.
He died on 30 December 1999, aged 87, and was interred at the Lisburn New Cemetery at Blaris, County Down.
At Rev Gallagher's funeral in January 2000, Cardinal Cahal Daly, with whom Gallagher had jointly chaired a social issues group behind the Violence in Ireland report to the churches stated: "Not many people have been clear and steady beacons of light in the darkness of the last 30 years. Eric Gallagher was one ... [I]t was a privilege to work with him ... he took risks for peace."
Rev. Gallagher was the subject of Peacemaker, written by Dennis Cooke.
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Fijian people
Fijian people are the major indigenous people of the Fiji Islands, and live in an area informally called Melanesia. The Fijian people are believed to have arrived in Fiji from western Melanesia approximately 3,500 years ago, though the exact origins of the Fijian people are unknown. Later they would move onward to other surrounding islands including Rotuma,as well as blending with other (Polynesian) settlers on Tonga and Samoa. They are indigenous to all parts of Fiji except the island of Rotuma. The original settlers are now called "Lapita people" after a distinctive pottery produced locally. Lapita pottery was found in the area from 800 BC onward.
As of 2005, Fijians constituted slightly more than half of the Fijian population. Indigenous Fijians are predominantly of Melanesian extraction, with some Polynesian admixture. Other ethnic groups in Fiji include Indo-Fijians, the Rotuman people, and minority communities, which include Caucasians, Chinese, and other Pacific Islanders.
New Zealand has a large Fijian population, according to the Ministry of Pacific Island Affairs. In 2001, Fijian people were the fifth largest Pacific ethnic group living in New Zealand. There was a decrease of 8 percent between 1996 and 2001. The estimated Pacific Islander population size is 231,800 in 2001 Fijians comprising about 7,000 of that.
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Francis Asbury
Francis Asbury (ăz'bərē, -bĕ-), (August 20, 1745 – March 31, 1816) was one of the first two bishops of the Methodist Episcopal Church, now The United Methodist Church in the United States. As a young man in October 1771, English-born Francis Asbury traveled to America and, during his 45-year ministry in America, he devoted his life to ministry, traveling on horseback or by carriage thousands of miles to faithfully deliver sermons to those living on the frontier. Bishop Asbury's tireless leadership helped spread Methodism in America. He also launched several schools during his lifetime, although his own formal education was limited. His journal too left a lasting legacy and is valuable to scholars for its account of frontier society, as well as giving insights into his personal life and ministry.
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Francis of Assisi
Saint Francis of Assisi (born Giovanni Francesco di Bernardone; 1181/1182 – October 3, 1226) was an Italian Catholic friar and preacher. He founded the men's Franciscan Order, the women’s Order of St. Clare, and the lay Third Order of Saint Francis. St. Francis is one of the most venerated religious figures in history.
Francis was the son of a wealthy cloth merchant in Assisi, and he lived the high-spirited life typical of a wealthy young man, even fighting as a soldier for Assisi. While going off to war in 1204, Francis had a vision that directed him back to Assisi, where he lost his taste for his worldly life. On a pilgrimage to Rome, he begged with the beggars at St. Peter's. The experience moved him to live in poverty. Francis returned home, began preaching on the streets, and soon amassed a following. His order was endorsed by Pope Innocent III in 1210. He then founded the Order of Poor Clares, which was an enclosed order for women, as well as the Third Order of Brothers and Sisters of Penance. In 1219, he went to Egypt in an attempt to convert the Sultan. By this point, the Franciscan Order had grown to such an extent that its primitive organizational structure was no longer sufficient. He returned to Italy to organize the order. Once his organization was endorsed by the Pope, he withdrew increasingly from external affairs. In 1223, Francis arranged for the first Christmas manger scene. In 1224, he received the stigmata, making him the first recorded person to bear the wounds of Christ's Passion. He died in 1226 while preaching Psalm 141.
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Francis Xavier
Francis Xavier, born Francisco de Jasso y Azpilicueta (7 April 1506 – 3 December 1552) was a pioneering Roman Catholic missionary born in the Kingdom of Navarre (now part of Spain) and co-founder of the Society of Jesus. He was a student of Ignatius of Loyola and one of the first seven Jesuits, dedicated at Montmartre in 1534. He led an extensive mission into Asia, mainly in the Portuguese Empire of the time. He was influential in the spreading and upkeep of Catholicism most notably in India, but also ventured into Japan, Borneo, the Moluccas, and other areas which had thus far not been visited by Christian missionaries. In these areas, being a pioneer and struggling to learn the local languages in the face of opposition, he had less success than he had enjoyed in India. It was a goal of Xavier to one day reach China. However, the government in China disliked most missionaries and many were killed.
Francis Xavier was born in the family castle of Xavier (Xabier, toponymic name whose origin comes from "etxaberri" meaning "new house" in the Basque language) in the Kingdom of Navarre on April 7, 1506 according to a family register. He was born to an aristocratic family of the Kingdom of Navarre, the youngest son of Juan de Jaso, privy counsellor to King John III of Navarre (Jean d'Albret), and Doña Maria de Azpilcueta y Aznárez, sole heiress of two noble Navarrese families. He was thus related to the great theologian and philosopher Martín de Azpilcueta. Notwithstanding different interpretations on his first language, no evidence suggests that Xavier's mother tongue was other than Basque, as stated by himself and confirmed by the sociolinguistic environment of the time.
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George Whitefield
George Whitefield (December 27 [O.S. December 16] 1714 – September 30, 1770), also known as George Whitfield, was an English Anglican priest who helped spread the Great Awakening in Britain, and especially in the British North American colonies. He was one of the founders of Methodism and of the evangelical movement generally. He became perhaps the best-known preacher in Britain and America in the 18th century, and because he traveled through all of the American colonies and drew great crowds and media coverage, he was one of the most widely recognized public figures in colonial America.
Whitefield was born at the Bell Inn, Southgate Street, Gloucester in England. Whitefield was the 5th son (7th child) of Thomas Whitefield and Elizabeth Edwards who kept an inn at Gloucester. At an early age, he found that he had a passion and talent for acting in the theatre, a passion that he would carry on through the very theatrical re-enactments of Bible stories that he told during his sermons. He was educated at the Crypt School, Gloucester, and Pembroke College, Oxford.
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Howell Harris
Howell Harris (1714 – July 21, 1773) (Welsh: Hywel Harris) was one of the main leaders of the Welsh Methodist revival in the 18th century, along with Daniel Rowland and William Williams Pantycelyn.
Harris was born at Talgarth in Brecknockshire in 1714. He underwent a religious conversion in 1735 while listening to a sermon by the Rev. Pryce Davies in the parish church on the necessity of partaking of Holy Communion. While listening to that sermon Harris came to the conviction that he had received mercy through the blood of Christ. He immediately began to tell others about this and to hold meetings in his own home encouraging others to seek the same assurance that he had of Christ's forgiveness.
Having failed to be accepted for ordination in the Church of England because of his "Methodist" views, he became a travelling preacher and was tireless in his determination to spread the word throughout Wales. His preaching often led him into personal danger, and he endured considerable persecution and hardship before gaining a following.
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Hugo Grotius
Hugo Grotius (10 April 1583 – 28 August 1645), also known as Huig de Groot, Hugo Grocio or Hugo de Groot, was a jurist in the Dutch Republic. With Francisco de Vitoria and Alberico Gentili he laid the foundations for international law, based on natural law. He was also a philosopher, theologian, Christian apologist, playwright, and poet.
Grotius's influence on international law is paramount, and is acknowledged by, for instance, the American Society of International Law, which since 1999 holds an annual series of Grotius Lectures. Additionally, his contributions to Arminian theology provided the seeds for later Arminian-based movements, such as Methodism and Pentecostalism and he is acknowledged as a significant figure in the Arminianism-Calvinism debate.
Born in Delft during the Dutch Revolt, Hugo was the first child of Jan de Groot and Alida van Overschie. His father was a man of learning, once having studied with the eminent Justus Lipsius at Leiden, as well as of political distinction, and he groomed his son from an early age in a traditional humanist and Aristotelian education. A prodigious learner, Hugo entered the University of Leiden when he was just eleven years old. There he studied with some of the most acclaimed intellectuals in northern Europe, including Franciscus Junius, Joseph Justus Scaliger, and Rudolph Snellius. At age sixteen he published his first book: a scholarly edition of the late antique author Martianus Capella's work on the seven liberal arts, Martiani Minei Felicis Capellæ Carthaginiensis viri proconsularis Satyricon, in quo De nuptiis Philologiæ & Mercurij libri duo, & De septem artibus liberalibus libri singulares. Omnes, & emendati, & Notis, siue Februis Hug. Grotii illustrati.
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Ignatius of Antioch
Ignatius of Antioch (Ancient Greek: Ἰγνάτιος, also known as Theophorus from Greek Θεοφόρος "God-bearer") (ca. 35 or 50-between 98 and 117) was among the Apostolic Fathers, was the third Bishop of Antioch, and was a student of John the Apostle. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of very early Christian theology. Important topics addressed in these letters include ecclesiology, the sacraments, and the role of bishops.
Ignatius' feast day is observed on 20 December in the Eastern Orthodox Church. In the Coptic Orthodox Church of Alexandria, he is commemorated, according to its Synaxarium, on the 24th of the Coptic Month of Kiahk (which currently falls on January 2, but is equivalent to December 20 in the Gregorian Calendar due to the current 13-day Julian-Gregorian Calendar offset). His celebration is on 1 February in the General Roman Calendar of 1962. Today Western Christianity follows the Syriac churches in keeping his feast on 17 October.
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Irenaeus
St. Irenaeus ( /aɪrəˈniːəs/; Ancient Greek: Εἰρηναῖος), (2nd century AD – c. 202) was Bishop of Lugdunum in Gaul, then a part of the Roman Empire (now Lyon, France). He was an early church father and apologist, and his writings were formative in the early development of Christian theology. He was a hearer of Polycarp, who in turn was a disciple of John the Evangelist.
Irenaeus' best-known book, Adversus Haereses or Against Heresies (c. 180) is a detailed attack on Gnosticism, which was then a serious threat to the Church, and especially on the system of the Gnostic Valentinus. As one of the first great Christian theologians, he emphasized the traditional elements in the Church, especially the episcopate, Scripture, and tradition. "Caesar and Christ"(New York: Simon and Schuster, 1972)</ref> Against the Gnostics, who said that they possessed a secret oral tradition from Jesus himself, Irenaeus maintained that the bishops in different cities are known as far back as the Apostles — and none of them was a Gnostic — and that the bishops provided the only safe guide to the interpretation of Scripture. His writings, with those of Clement and Ignatius, are taken to hint at papal primacy. Irenaeus is the earliest witness to recognition of the canonical character of all four gospels.
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Jacobus Arminius
Jacobus Arminius (October 10, 1560 – October 19, 1609), the Latinized name of the Dutch theologian Jakob Hermanszoon from the Protestant Reformation period, served from 1603 as professor in theology at the University of Leiden. He wrote many books and treatises on theology, and his views became the basis of Arminianism and the Dutch Remonstrant movement.
Following his death, his challenge to the Reformed standard, the Belgic Confession, provoked ample discussion at the Synod of Dort, which crafted the five points of Calvinism in response to Arminius's teaching.
Arminius, born at Oudewater, Utrecht, became an orphan while still young. His father Herman (the name Arminius/Armin represents a Latinized form of Hermanszoon, "Herman's son") died, leaving his wife a widow with small children. His mother was killed during the Spanish massacre at Oudewater in 1575.
The pastor, Theodorus Aemilius, adopted Jacobus and sent him to school at Utrecht; but he died in 1574. Subsequently Rudolph Snellius brought him to Marburg, and enabled Arminius to study theology at the University of Leiden.
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James Varick
James Varick was the first Bishop of the African Methodist Episcopal Zion Church.
James Varick was born near Newburgh, New York, on January 10, 1750 and became the first black Methodist Episcopal Zion Bishop.
His mother was a slave of the Varicks, or Van Varicks, and was later freed. His father, Richard, was born in Hackensack, New Jersey, where he was baptized in the Dutch Church. The family lived in New York City while James Varick was young, where he acquired an elementary education in New York schools. For many years, he worked as a shoemaker and later as a tobacco cutter to support himself and his family, because the church with which he was associated did not pay its preachers. About 1790, he married Aurelia Jones. The couple had four sons and three daughters.
The important events in Varick's life were associated with his religious avocation. Varick joined the John Street Methodist Church in New York City at an early date, possibly in 1766, the year after the church held its first meeting. Varick seems to have been licensed to preach by this group although he does not appear among the licensed preachers of the early Zion church listed by Christopher Rush, the second supervisor or bishop, in his 1844 history of the denomination. As early as 1780, black members of the John Street Church were holding separate class and prayer meetings. In 1796, Varick was among those black leaders who established separate meetings on a firmer footing.
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Jan Hus
Jan Hus (Czech pronunciation: [ˈjan ˈɦus] ( listen); c. 1369 – 6 July 1415), often referred to in English as John Hus or John Huss, was a Czech priest, philosopher, reformer, and master at Charles University in Prague. After John Wycliffe, the theorist of ecclesiastical Reformation, Hus is considered the first Church reformer (living prior to Luther, Calvin, and Zwingli).
He is famed for having been burned at the stake for heresy against the doctrines of the Catholic Church, including those on ecclesiology, the Eucharist, and other theological topics. Hus was a key predecessor to the Protestant movement of the sixteenth century, and his teachings had a strong influence on the states of Europe, most immediately in the approval for the existence of a reformist Bohemian religious denomination, and, more than a century later, on Martin Luther himself.
Between 1420 and 1431, the Hussite forces defeated five consecutive papal crusades against followers of Hus. Their defence and rebellion against Roman Catholics became known as the Hussite Wars. A century later, as many as 90% of inhabitants of the Czech lands were non-Catholic and followed the teachings of Hus and his successors.
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Jerome
Saint Jerome (c. 347 – 30 September 420; (also Hierom or Jerom) (Latin: Eusebius Sophronius Hieronymus; Ancient Greek: Εὐσέβιος Σωφρόνιος Ἱερώνυμος) was a Roman Christian priest, confessor, theologian and historian, and who became a Doctor of the Church. He was the son of Eusebius, of the city of Stridon, which was on the border of Dalmatia and Pannonia. He is best known for his translation of the Bible into Latin (the Vulgate), and his list of writings is extensive.
He is recognised by the Catholic Church as a saint and Doctor of the Church, and the Vulgate is still an important text in Catholicism. He is also recognized as a saint by the Eastern Orthodox Church, where he is known as St. Jerome of Stridonium or Blessed Jerome.
Eusebius Sophronius Hieronymus was born at Stridon around 347. He was not baptized until about 360 or 366, when he had gone to Rome with his friend Bonosus (who may or may not have been the same Bonosus whom Jerome identifies as his friend who went to live as a hermit on an island in the Adriatic) to pursue rhetorical and philosophical studies. He studied under the grammarian Aelius Donatus. There Jerome learned Latin and at least some Greek, though probably not the familiarity with Greek literature he would later claim to have acquired as a schoolboy.
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Jesus
Jesus ( /ˈdʒiːzəs/; Greek: Ἰησοῦς; 7–2 BC/BCE to 30–36 AD/CE), also referred to as Jesus Christ or simply Christ, is the central figure of Christianity and most Christian denominations venerate him as God the Son incarnated. In Islam, Jesus (in Arabic: عيسى in Islamic usage, commonly transliterated as Isa) is considered one of God's important prophets.
Most modern historians agree that Jesus existed and was a Jewish teacher from Galilee in Roman Judaea, who was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect, Pontius Pilate. Scholars have offered competing descriptions and portraits of Jesus, which at times share a number of overlapping attributes, such as a rabbi, a charismatic healer, the leader of an apocalyptic movement, a self-described Messiah, a sage and philosopher, or a social reformer who preached of the "Kingdom of God" as a means for personal and egalitarian social transformation. Scholars have correlated the New Testament accounts with non-Christian historical records to arrive at an estimated chronology of Jesus' life.
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John Calvin
John Calvin (French: Jean Calvin, born Jehan Cauvin: 10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism. Originally trained as a humanist lawyer, he broke from the Roman Catholic Church around 1530. After religious tensions provoked a violent uprising against Protestants in France, Calvin fled to Basel, Switzerland, where he published the first edition of his seminal work The Institutes of the Christian Religion in 1536.
In that year, Calvin was recruited by William Farel to help reform the church in Geneva. The city council resisted the implementation of Calvin and Farel's ideas, and both men were expelled. At the invitation of Martin Bucer, Calvin proceeded to Strasbourg, where he became the minister of a church of French refugees. He continued to support the reform movement in Geneva, and was eventually invited back to lead its church.
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John Chrysostom
John Chrysostom (c. 347–407, Greek: Ἰωάννης ὁ Χρυσόστομος), Archbishop of Constantinople, was an important Early Church Father. He is known for his eloquence in preaching and public speaking, his denunciation of abuse of authority by both ecclesiastical and political leaders, the Divine Liturgy of St. John Chrysostom, and his ascetic sensibilities. After his death in 407 (or, according to some sources, during his life) he was given the Greek epithet chrysostomos, meaning "golden mouthed" in English, and Anglicized to Chrysostom.
The Orthodox and Eastern Catholic Churches honor him as a saint and count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. He is recognized by the Eastern Orthodox Church and the Catholic Church as a saint and as a Doctor of the Church. Churches of the Western tradition, including the Roman Catholic Church, some Anglican provinces, and parts of the Lutheran Church, commemorate him on 13 September. Some Lutheran and many Anglican provinces commemorate him on the traditional Eastern feast day of 27 January. The Coptic Orthodox Church of Alexandria also recognizes John Chrysostom as a saint (with feast days on 16 Thout and 17 Hathor).
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John Knox
John Knox (c. 1514 – 24 November 1572) was a Scottish clergyman and a leader of the Protestant Reformation who brought reformation to the church in Scotland. He was educated at the University of St Andrews or possibly the University of Glasgow and was ordained to the Catholic priesthood in 1536. Influenced by early church reformers such as George Wishart, he joined the movement to reform the Scottish church. He was caught up in the ecclesiastical and political events that involved the murder of Cardinal Beaton in 1546 and the intervention of the regent of Scotland, Mary of Guise. He was taken prisoner by French forces the following year and exiled to England on his release in 1549.
While in exile, The Rev. John Knox was licensed to work in the Church of England, where he quickly rose in the ranks to serve King Edward VI of England as a royal chaplain. In this position, he exerted a reforming influence on the text of the Book of Common Prayer. In England he met and married his first wife, Marjorie. When Mary Tudor ascended the throne and re-established Roman Catholicism, Knox was forced to resign his position and leave the country.
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John Wesley
John Wesley ( /ˈwɛzlɪ/; 28 June [O.S. 17 June] 1703 – 2 March 1791) was a Church of England cleric and Christian theologian. Wesley is largely credited, along with his brother Charles Wesley, as founding the Methodist movement which began when he took to open-air preaching in a similar manner to George Whitefield. In contrast to George Whitefield's Calvinism, Wesley embraced the Arminian doctrines that were dominant in the 18th-century Church of England. Methodism in both forms was a highly successful evangelical movement in the United Kingdom, which encouraged people to experience Jesus Christ personally.
Wesley's teachings, known as Wesleyanism, provided the seeds for both the modern Methodist movement, the Holiness movement, Pentecostalism, the Charismatic Movement, and Neo-charismatic churches, which encompass numerous denominations across the world. In addition, he refined Arminianism with a strong evangelical emphasis on the Reformed doctrine of justification by faith.
Wesley helped to organize and form societies of Christians throughout England, Scotland, Wales, North America and Ireland as small groups that developed intensive, personal accountability, discipleship and religious instruction among members. His great contribution was to appoint itinerant, unordained preachers who travelled widely to evangelise and care for people in the societies. Young men who acted as their assistants, known as "exhorters", emulated the twelve apostles after the ascension of Jesus.[citation needed]
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John Wycliffe
John Wycliffe ( /ˈwɪklɪf/; also spelled Wyclif, Wycliff, Wiclef, Wicliffe, or Wickliffe) (c. 1328 – December 31, 1384) was an English Scholastic philosopher, theologian, lay preacher,translator, reformer and university teacher at Oxford in England, who was known as an early dissident in the Roman Catholic Church during the 14th century. His followers were known as Lollards, a somewhat rebellious movement, which preached anticlerical and biblically-centered reforms. The Lollard movement was a precursor to the Protestant Reformation (for this reason, Wycliffe is sometimes called "The Morning Star of the Reformation"). He was one of the earliest opponents of papal authority influencing secular power.
Wycliffe was also an early advocate for translation of the Bible into the common language. He completed his translation directly from the Vulgate into vernacular English in the year 1382, now known as Wycliffe's Bible. It is probable that he personally translated the Gospels of Matthew, Mark, Luke, and John; and it is possible he translated the entire New Testament, while his associates translated the Old Testament.Wycliffe's Bible appears to have been completed by 1384, with additional updated versions being done by Wycliffe's assistant John Purvey and others in 1388 and 1395.
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Justin Martyr
Justin Martyr, also known as just Saint Justin (AD 100–165), was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century. Most of his works are lost, but two apologies and a dialogue did survive. He is considered a saint by the Roman Catholic Church and the Eastern Orthodox Church.
Most of what is known about the life of Justin Martyr comes from his own writings. He was born at Flavia Neapolis (today Nablus) in Palestine into a pagan family, and defined himself as a Gentile. His grandfather, Bacchius, had a Greek name, while his father, Priscus bore a Latin name, which has led to speculations that his ancestors may have settled in Neapolis soon after its establishment or that they may have descended from a Roman 'diplomatic' community that had been sent there. He received a Greek education. He tells us (Dialogue 2-8) that he tried first the school of a Stoic philosopher, who was unable to explain God's being to him. He then attended a Peripatetic philosopher but was put off because the philosopher was too eager for his fee. Then he went to hear a Pythagorean philosopher, who demanded that he first learn music, astronomy and geometry, which he did not wish to do. Subsequently, he adopted Platonism after encountering a Platonist thinker who had recently settled in his city. Some time afterwards, he chanced upon an old man, possibly a Palestinian or Syrian Christian, in the vicinity of the seashore, who engaged him in a dialogue about God, and spoke of the testimony of the prophets as more reliable than the reasoning of philosophers. It was this argument which, Justin avers, kindled in him a love of Christ, and led him to embrace the Christian faith. He was influenced in this by the fearless conduct of the Christians facing execution (Apol. 2:12). His conversion is commonly assumed to have taken place at Ephesus, though it may have occurred anywhere on the road from Palestine to Rome.
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Laurence Coughlan
Laurence Coughlan (?-1784?) was an Irish-born itinerant preacher who was active in Newfoundland during the period 1766–1773. Though born a Roman Catholic, ordained and employed as an Anglican, and at one point even ordained by a Greek Orthodox bishop, his true religious affiliation was Methodism, to which he converted in the 1750s. Coughlan is regarded as a founder of the Methodist Church in Newfoundland (later incorporated into the United Church of Canada).
In the years after his conversion, Coughlan served as a lay preacher in England and Ireland, and for a time was a close associate of Methodist founder John Wesley. However, Coughlan's subjective, enthusiastic, emotional, and feeling-based approach to his faith and ministry later led Wesley to distance himself from him. This was exacerbated by Coughlan's ordination in 1764, along with several other Methodists, by a certain Erasmus, said to be a Greek Orthodox bishop.
In the 1760s a group in the Harbour Grace, Newfoundland area were attempting to procure a minister. In 1766, through the mediation of a local merchant with connections in England, a request was made to the Bishop of London to ordain Coughlan and provide for him to travel to Newfoundland. The reason for the choice of Coughlan for this mission is unclear, but it is known that both the Newfoundland group and their contacts in England had links to dissenters. The entreaty was successful, and Coughlan was ordained by the Bishop of Chester in April 1766. Shortly thereafter, Coughlan left for Newfoundland; a few months later, his ministry came under the auspices of the Society for the Propagation of the Gospel in Foreign Parts (SPG).
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Liang Fa
Liang Fa (simplified Chinese: 梁发; traditional Chinese: 梁發; Mandarin Pinyin: Liáng Fā; Jyutping: Leung4 Faat3; 1789–1855) was the first Chinese Protestant minister and evangelist. He was ordained by Robert Morrison, the first Protestant missionary to China.
Liang was born in Gaoming, Zhaoqing, Guangdong, China in 1789. Coming from a poor family, he quit formal schooling at the age of 15 and went to work, first as a pen-maker, then in printing in Guangzhou. In 1810, he was employed in a printing house in Guangzhou. Even though it was illegal at the time to print materials related to Christianity, Robert Morrison sought Liang's help to print the Chinese version of the Bible that Morrison translated. It was through these close contacts with Morrison and his associate, William Milne, that Liang began to have some understanding of the Christian faith.
In 1815, as a result of the restrictions against preaching of Christianity in China, Milne moved to Malacca, Malaysia to continue his missionary work among overseas Chinese. Liang was employed by Milne and went with him to Malacca. Gradually, Leung became a devoted Christian in Malacca. He was baptised by Milne on November 3, 1816.
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Martin Luther
Martin Luther (help·info) (10 November 1483 – 18 February 1546) was a German monk, priest, professor of theology and iconic figure of the Protestant Reformation. He strongly disputed the claim that freedom from God's punishment for sin could be purchased with money. He confronted indulgence salesman Johann Tetzel with his Ninety-Five Theses in 1517. His refusal to retract all of his writings at the demand of Pope Leo X in 1520 and the Holy Roman Emperor Charles V at the Diet of Worms in 1521 resulted in his excommunication by the pope and condemnation as an outlaw by the Emperor.
Luther taught that salvation is not earned by good deeds but received only as a free gift of God's grace through faith in Jesus Christ as redeemer from sin. His theology challenged the authority of the Pope of the Roman Catholic Church by teaching that the Bible is the only source of divinely revealed knowledge and opposed sacerdotalism by considering all baptized Christians to be a holy priesthood. Those who identify with Luther's teachings are called Lutherans.
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Menno Simons
Menno Simons (1496 – 31 January 1561) was an Anabaptist religious leader from the Friesland region of the Low Countries. Simons was a contemporary of the Protestant Reformers and his followers became known as Mennonites. "Menno Simons" (/ˈmɛnoː ˈsimɔns/) is a dutchification; his actual, Frisian name was Minne Simens (/ˈmɪnə ˈsimn̩s/).[citation needed]
Menno Simons was born in 1496 in Witmarsum, Friesland, Holy Roman Empire. He grew up in a poor peasant environment, but very little is known concerning his childhood and family. His father's name must have been Simon, Simons being a patronym, while he had a brother named Pieter.
Simons grew up in a disillusioned war-torn country. Friesland was ravaged by war in the late 15th and early 16th century. Landsknecht soldiers haunted the Frisian lands in the 1490s to force the 'Free' Frisians to accept the duke of Saxony-Meissen as their head of state. The duke was the governor of the Netherlands for the Habsburg family. One of the archenemies of the Habsburgs, the Duke of Guelders, invaded Friesland in 1515 and conquered half of it. The other half was ceded by Saxony to the Habsburgs. The Frisians tried to regain their freedom but they were too weak and eventually accepted the imperial authority of the Habsburg emperor Charles V.[citation needed]
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Moses Clark White
Moses Clark White (simplified Chinese: 怀德; traditional Chinese: 懷德; Pinyin: Huáidé; Foochow Romanized: Huài-dáik; July 24, 1819 - October 24, 1900) was both an American Methodist pioneer missionary in China and a physician.
Moses Clark White was born in Paris, Oneida County, New York on July 24, 1819. White matriculated at Wesleyan University in 1842 and graduated in 1845. After graduation from Wesleyan, he spent two years in Yale studying medicine and theology, and sometimes preached in the nearby town of Milford, Connecticut. On March 13, 1847, White married Jane Isabel Atwater of Homer, who came from Cortland County, New York and was then a teacher in the Sabbath School in Rochester, N.Y.
On September 1847 Moses White and Jane, along with Judson Dwight Collins, arrived in Foochow, beginning their missionary work there. Jane, however, fell sick shortly afterwards and finally died of consumption on May 25, 1848, at the age of 26. In 1851, White was married a second time to Mary Seely, who came from Onondaga, New York and also went to Foochow as a missionary.
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Origen
Origen ( /ˈɒrɪdʒən/; Greek: Ὠριγένης Ōrigénēs), or Origen Adamantius (184/185 – 253/254), was an early Christian Alexandrian scholar and theologian, and one of the most distinguished writers of the early Church. As early as the fourth century, his orthodoxy was suspect, largely because he believed in the pre-existence and apokatastasis, or universal reconciliation, ideas acknowledged to be beyond the pale of Christianity. Today he is generally regarded as one of the Church Fathers.
Origen excelled in multiple branches of theological scholarship, including textual criticism, biblical interpretation, philosophical theology, preaching, and spirituality. Some of his teachings, however, quickly became controversial. Notably, he frequently referred to his hypothesis of the pre-existence of souls. As in the beginning all intelligent beings were united to God, Origen also held out the possibility, though he did not assert so definitively, that in the end all beings, perhaps even the arch-fiend Satan, would be reconciled to God in what is called the apokatastasis ("restitution"). Origen's views on the Trinity, in which he saw the Son of God as subordinate to God the Father, became controversial during the Arian controversy of the fourth century, though a subordinationist view was common among the ante-Nicene Fathers. A group who came to be known as Origenists, and who firmly believed in the preexistence of souls and the apokatastasis, were declared anathema in the 6th century. This condemnation is attributed to the Second Ecumenical Council of Constantinople, though it does not appear in the council's official minutes. Few scholars today believe that Origen should be blamed, as he commonly was in the past, for tentatively putting forward hypotheses, later judged heretical, on certain philosophical problems during a time when Christian doctrine was somewhat unclear on said problems.
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Paul the Apostle
Paul the Apostle (c. AD 5 – c. AD 67; variously referred to as the "Apostle Paul" or "Saint Paul"), also known as Saul of Tarsus, is perhaps the most influential early Christian missionary. The writings ascribed to him by the church form a considerable portion of the New Testament. The influence on Christian thinking of the epistles ascribed to him has been significant, due in part to his association as a prominent apostle of Christianity during the spreading of the Gospel through early Christian communities across the Roman Empire.
According to the writings in the New Testament, Paul was known as Saul prior to his conversion, and was dedicated to the persecution of the early disciples of Jesus in the area of Jerusalem. While traveling from Jerusalem to Damascus on a mission to "bring them which were there bound unto Jerusalem", the resurrected Jesus appeared to him in a great light. Saul was struck blind, but after three days his sight was restored by Ananias of Damascus, and Paul began to preach that Jesus of Nazareth is the Jewish Messiah and the Son of God.
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Peter Abelard
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Peter Abelard (English pronunciation: /ˈæb.ə.lɑːrd/, French pronunciation: [a.beˈlaːʁ], Latin: Petrus Abaelardus or Abailard; French: Pierre Abélard) (1079–21 April 1142) was a medieval French scholastic philosopher, theologian and preeminent logician. The story of his affair with and love for Héloïse has become legendary. The Chambers Biographical Dictionary describes him as "the keenest thinker and boldest theologian of the 12th Century".
Abelard, originally called "Pierre le Pallet", was born in Le Pallet, about 10 miles (16 km) east of Nantes, in Brittany, the eldest son of a minor noble Breton family. As a boy, he learned quickly. His father, a wealthy lord called Berengar, encouraged Pierre to study the liberal arts, wherein he excelled at the art of dialectic (a branch of philosophy), which, at that time, consisted chiefly of the logic of Aristotle transmitted through Latin channels. Instead of entering a military career, as his father had done, Abelard became an academic. During his early academic pursuits, Abelard wandered throughout France, debating and learning, so as (in his own words) "he became such an one as the Peripatetics." The nominalist Roscellinus of Compiègne was his teacher during this period.
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Philip Embury
Philip Embury (Ballingrane, County Limerick, Ireland, 21 September 1729 - Camden, New York, August 1775) was a Methodist preacher, a leader of one of the earliest Methodist congregations in the United States.
Embury's parents were members of the colony of Germans that emigrated from the Palatinate to Ireland early in the eighteenth century, and in which Wesley labored with great success. The colony had formed from refugees from the War of the Spanish Succession. Embury was educated at a school near Ballingrane, County Limerick, Ireland, and learned the carpenter's trade. He was converted on Christmas day, 1752, became a local preacher at Court-Mattress in 1758, and married Margaret Switzer that fall.
In 1760, due to rising rents and scarce land, he came to New York City and worked as a school teacher. In common with his fellow emigrants, he began to lose interest in religious matters, and did not preach in New York till 1766, when, moved by the reproaches of Barbara Heck, sometimes called the “foundress of American Methodism,” he began to hold services first in his own house on Barrack Street, now Park Place, and then in a rigging loft on what is now William Street. The congregation thus formed was probably the first Methodist congregation in the United States, though it is a disputed question whether precedence should not be given to Robert Strawbridge, who began laboring in Maryland about this time. Before this, he and his cousin Barbara Heck had worshiped along with other Irish Palatines at Trinity Lutheran Church where three of his children had been baptized.
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Philipp Melanchthon
Philipp Melanchthon (February 16, 1497 – April 19, 1560), born Philipp Schwartzerdt, was a German reformer, collaborator with Martin Luther, the first systematic theologian of the Protestant Reformation, intellectual leader of the Lutheran Reformation, and an influential designer of educational systems. He stands next to Luther and Calvin as a reformer, theologian, and molder of Protestantism. As much as Luther, he is the primary founder of Lutheranism. They both denounced what they claimed was the exaggerated cult of the saints, justification by works, and the coercion of the conscience in the sacrament of penance that nevertheless could not offer certainty of salvation. Melanchthon made the distinction between law and gospel the central formula for Lutheran evangelical insight. By the "law" he meant God's requirements both in Old and New Testament; the "gospel" meant the free gift of grace through faith in Jesus Christ.
He was born Philipp Schwartzerdt (of which "Melanchthon" is a Greek translation) on 16 February 1497, at Bretten, near Karlsruhe, where his father Georg Schwarzerdt was armorer to Philip, Count Palatine of the Rhine. His birthplace was demolished in 1689 and the town's Melanchthonhaus built on its site in 1897.
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Phoebe Palmer
Phoebe Palmer (December 17, 1807 – November 2, 1874) was an evangelist and writer who promoted the doctrine of Christian perfection. She is considered one of the founders of the Holiness movement in the United States of America and the Higher Life movement in the United Kingdom.
Palmer was born Phoebe Worrall in New York City. Her father was a devout Methodist named Henry Worrall. He had experienced a religious conversion during the Wesleyan Revival in England before immigrating to the United States. Phoebe’s mother was Dorothea Wade Worrall.
In 1827 Phoebe Worall married Walter Palmer, a homeopathic physician, who was also a devout Methodist. As Methodists the couple became interested in the writings of the founder of Methodism, John Wesley. They developed a particular interest in Wesley’s doctrine of Christian perfection, which is the belief that a Christian can live a life free of serious sin. At some point in the year 1837 Phoebe Palmer experienced what she called “entire sanctification.” Her family experienced this "sanctification" soon thereafter. They felt that they should teach others about that experience and teach them how to have it for themselves.
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Pope Gregory I
Pope Gregory I (Latin: Gregorius I) (c. 540 – 12 March 604), better known in English as Gregory the Great, was pope from 3 September 590 until his death. Gregory is well known for his writings, which were more prolific than those of any of his predecessors as pope.
Throughout the Middle Ages he was known as “the Father of Christian Worship” because of his exceptional efforts in revising the Roman worship of his day.
He is also known as St. Gregory the Dialogist in Eastern Orthodoxy because of his Dialogues. For this reason, English translations of Orthodox texts will sometimes list him as "Gregory Dialogus". He was the first of the popes to come from a monastic background. Gregory is a Doctor of the Church and one of the Latin Fathers. He is considered a saint in the Roman Catholic Church, Eastern Orthodox Church, Anglican Communion, and some Lutheran churches. Immediately after his death, Gregory was canonized by popular acclaim. The Protestant reformer, John Calvin, admired Gregory and declared in his Institutes that Gregory was the last good pope. He is the patron saint of musicians, singers, students, and teachers.
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Pope Leo X
Pope Leo X (11 December 1475 – 1 December 1521), born Giovanni di Lorenzo de' Medici, was the Pope from 1513 to his death in 1521. He was the last non-priest (only a deacon) to be elected Pope. He is known for granting indulgences for those who donated to reconstruct St. Peter's Basilica and his challenging of Martin Luther's 95 Theses. He was the second son of Lorenzo de' Medici, the most famous ruler of the Florentine Republic, and Clarice Orsini. His cousin, Giulio di Giuliano de' Medici, would later succeed him as Pope Clement VII (1523–34).
Giovanni di Lorenzo de Medici was born in Italy, the second son of Lorenzo the Magnificent, head of the Florentine Republic, and Clarice Orsini.
From an very early age, he was destined for an ecclesiastical career. He received the tonsure at the age of seven and was soon loaded with rich benefices and preferments. His father prevailed on his relative Innocent VIII to name him cardinal-deacon of Santa Maria in Domnica on 8 March 1489, although he was not allowed to wear the insignia or share in the deliberations of the college until three years later. Meanwhile he received a distinguished education at Lorenzo's brilliant humanistic court under such men as Angelo Poliziano, Pico della Mirandola, Marsilio Ficino and Bernardo Dovizio Bibbiena. From 1489 to 1491 he studied theology and canon law at Pisa under Filippo Decio and Bartolomeo Sozzini.
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Robert Samuel Maclay
Rev. Robert Samuel Maclay, D.D. (simplified Chinese: 麦利和; traditional Chinese: 麥利和; Pinyin: Mài Lìhé; Foochow Romanized: Măh Lé-huò; February 7, 1824 - August 18, 1907) was an American missionary who made pioneer contributions to the Methodist Episcopal missions in China, Japan and Korea.
Robert Samuel Maclay was born on February 7, 1824 in Concord Township, Pennsylvania, one of nine children. His parents, Robert Maclay and Arabella Erwin Maclay, ran a tanning business in the local community. His father, a respected member of the Democratic Party, was raised up in the Presbyterian faith but became actively involved in the Methodist Episcopal Church, dedicating himself to spreading the Gospel, his mother an immigrant from the north of Ireland who shared her husband's religious devotion.
Maclay entered Dickinson College in the fall of 1841 and was elected into the Belles Lettres Society. As a college student he was highly influenced by his professor Rev. John McClintock. He graduated with a Bachelor of Arts degree on July 10, 1845, and at his graduation he presented a commencement speech entitled The Rule and End of Life. Later Maclay received his Master's degree was subsequently honored with a Doctor of Divinity. One year after his graduation, Maclay was ordained in the Baltimore Conference of the Methodist Episcopal Church.
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Robert Strawbridge
Robert Strawbridge (died 1771) was a Methodist preacher born in Drumsna, County Leitrim, Ireland.
A member of the single Protestant family in the area, he moved first to Sligo, then emigrated to Frederick County, Maryland between 1760 and 1766. He began preaching in Maryland soon after his arrival, making him the pioneer of Methodism on the American continent. According to the 1801 Journal of Bishop Francis Asbury, Strawbridge founded "the first class (of Methodism) in Maryland and America" in 1768 at his log cabin near New Windsor. Little is known about Strawbridge's wife, Elizabeth Piper, although Strawbridge began his preaching tours soon after completing their log dwelling leaving wife and children on their rented 50-acre (200,000 m2) farm at Pipe Creek.
Preaching in his log cabin home and quickly organizing Methodist societies in the area, he helped establish the very earliest Methodist societies in North America. During these early years, Strawbridge also built log meeting houses at Sam's Creek and Bush near Aberdeen. He soon began travelling and preaching in Maryland, Pennsylvania, and Virginia, establishing a number of societies. He was very popular and had a major influence on many young preachers.
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Saint Dominic
Saint Dominic (Spanish: Santo Domingo), also known as Dominic of Osma and Dominic of Caleruega (occasionally Calaruega), often called Dominic de Guzmán and Domingo Félix de Guzmán (1170 – August 6, 1221) was the founder of the Friars Preachers, popularly called the Dominicans or Order of Preachers (OP), a Roman Catholic religious order. Dominic is the patron saint of astronomers.
Dominic was born in Caleruega, halfway between Osma and Aranda de Duero in Old Castile, Spain. He was named after Saint Dominic of Silos, who is said to be the patron saint of hopeful mothers, astronomers. The Benedictine abbey of Santo Domingo de Silos lies a few miles north of Caleruega.
In the earliest narrative source, by Jordan of Saxony, Dominic's parents are not named. The story is told that before his birth his mother dreamed that a dog leapt from her womb carrying a torch in its mouth, and "seemed to set the earth on fire". This story is likely to have emerged when his order became known, after his name, as the Dominican order, in Latin is Dominicanus and by a play of words was interpreted as Domini canis: "Dog of the Lord." Jordan adds that Dominic was brought up by his parents and a maternal uncle who was an archbishop. The failure to name them is not surprising, since Jordan's work is a history of the early years of the Order rather than a biography of Dominic. A later source, still of the 13th century, gives the names of Dominic's mother and father as Juana and Felix. Nearly a century after Dominic's birth, a local author asserts that Dominic's father was "vir venerabilis et dives in populo suo" ("an honoured and wealthy man in his village"). The earliest statement that Dominic's father belonged to the family de Guzmán, and that his mother belonged to the Aça or Aza family, occurs in the travel narrative of Pero Tafur, written in 1439 or soon after.
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Saint Peter
Saint Peter or Simon Peter was an early Christian leader and one of the twelve apostles of Jesus who is featured prominently in the New Testament Gospels and the Acts of the Apostles and who is venerated as a saint. The son of John or of Jonah, he was from the village of Bethsaida in the province of Galilee or Gaulanitis. His brother Andrew was also an apostle. Peter is venerated in multiple churches and is regarded as the first Pope by the Catholic Church. After working to establish the church of Antioch, presiding for seven years as the leader of the city's Christian community, he preached to scattered communities of believers, Jews, Hebrew Christians and the gentiles, in Pontus, Galatia, Cappadocia, Asia Minor and Bithynia.[citation needed] He then went to Rome, where in the second year of Claudius, it is claimed, he overthrew Simon Magus and held the Sacerdotal Chair for 25 years.[citation needed] He is said to have been put to death at the hand of Emperor Nero.
Peter wrote two General epistles. The Gospel of Mark is also ascribed to him (as Mark was his disciple and interpreter). On the other hand, several books bearing his name—the Acts of Peter, Gospel of Peter, Preaching of Peter, Revelation of Peter, and Judgement of Peter—are rejected by the Catholic Church as Apocryphal.
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Sarah Ann Gill
Sarah Ann Gill (16 February 1795 – 25 February 1866) was a social and religious leader in Barbados during the era of slavery. By an act of Parliament in 1998, she was named as one of the ten National Heroes of Barbados.
She was born of a black mother and a white father (Gill), and baptized with the name Ann. The circumstances of her birth disqualified her from any meaningful participation in social and economic life, in a society which was based on racism. In Barbadian society, anyone with a taint of African ancestry, however distant, was considered the natural inferior of all persons of unmixed European descent. Sarah married Alexander George Gill, like her, of mixed ancestry, and inherited property from him at his death when she was 28 years old. The couple had one son who, apparently, died before reaching full adulthood.
When the Methodist Church sent missionaries to Barbados early in the 19th century, Sarah embraced this faith and when white planters succeeded in ousting the missionaries from Barbados, she opened her home as a church and kept the faith going, against physical abuse — at one time shots were fired at her home. She donated the land on which the first Methodist Church was built in Barbados. For her exploits in standing firm against oppression in a society in which she was unlikely to find support firstly, as a non-white person, and, secondly, as a woman ; she was named as a national heroine. The name Sarah was conferred on her by the Methodist Church in gratitude for her service and in recognition of the pivotal role she played, like Sarah of the Bible, in establishing an alternative to the white-dominated Church of England in Barbados.
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Simon Episcopius
Simon Episcopius (January 8, 1583 – April 4, 1643) was a Dutch theologian and Remonstrant who played a significant role at the Synod of Dort in 1618. His name is the Latinized form of his Dutch name Simon Bischop.
Born in Amsterdam, in 1600 he entered the University of Leiden, where he studied theology under Jacobus Arminius, whose teaching he followed, and Franciscus Gomarus. He graduated M.A. in 1606, but his appointment as a minister was questioned from the Calvinist side. He went to the University of Franeker, where he heard Johannes Drusius. In 1610, the year in which the Arminians presented the Remonstrance to the states of Holland, he became pastor at Bleyswick, a village near Rotterdam; in the following year he advocated the cause of the Remonstrants at The Hague conference, and again at Delft in 1612.
In 1612 he became professor of theology at Leiden; his appointment awakened the bitter enmity of some the Calvinists. He was attacked by Festus Hommius in Specimen controversiarum Belgicarum (1618).
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Teresa of Ávila
Saint Teresa of Ávila, also called Saint Teresa of Jesus, baptized as Teresa Sánchez de Cepeda y Ahumada, (March 28, 1515 – October 4, 1582) was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, and writer of the Counter Reformation, and theologian of contemplative life through mental prayer. She was a reformer of the Carmelite Order and is considered to be, along with John of the Cross, a founder of the Discalced Carmelites.
In 1622, forty years after her death, she was canonized by Pope Gregory XV, and in 1970 named a Doctor of the Church by Pope Paul VI. Her books, which include her autobiography, The Life of Teresa of Jesus, and her seminal work, El Castillo Interior (The Interior Castle), are an integral part of the Spanish Renaissance literature as well as Christian mysticism and Christian meditation practices as she entails in her other important work Camino de Perfección (The Way of Perfection).
Teresa de Cepeda y Ahumada was born in 1515 in Gotarrendura, in the province of Ávila, Spain. Her paternal grandfather, Juan de Toledo, was a marrano (Jewish convert to Christianity) and was condemned by the Spanish Inquisition for allegedly returning to the Jewish faith. Her father, Alonso Sánchez de Cepeda, bought a knighthood and successfully assimilated into Christian society. Teresa's mother, Beatriz, was especially keen to raise her daughter as a pious Christian. Teresa was fascinated by accounts of the lives of the saints, and ran away from home at age seven with her brother Rodrigo to find martyrdom among the Moors. Her uncle stopped them as he was returning to the city, having spotted the two outside the city walls.
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Tertullian
Quintus Septimius Florens Tertullianus, anglicised as Tertullian (c. 160 – c. 225 AD), was a prolific early Berber Christian author from Carthage in the Roman province of Africa. He is the first Christian author to produce an extensive corpus of Latin Christian literature. He also was a notable early Christian apologist and a polemicist against heresy. Tertullian has been called "the father of Latin Christianity" and "the founder of Western theology." Though conservative, he did originate and advance new theology to the early Church. He is perhaps most famous for being the oldest extant Latin writer to use the term Trinity (Latin trinitas), and giving the oldest extant formal exposition of a Trinitarian theology. Other Latin formulations that first appear in his work are "three Persons, one Substance" as the Latin "tres Personae, una Substantia" (itself from the Koine Greek "treis Hypostases, Homoousios"). He wrote his trinitarian formula after becoming a Montanist; his ideas were at first rejected as heresy by the church at large, but later accepted as Christian orthodoxy.
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The Leys School
Coordinates: 52°11′49″N 0°07′17″E / 52.196956°N 0.121254°E / 52.196956; 0.121254
The Leys School is a co-educational Independent school, located in Cambridge, England, and is a day and boarding school for about 550 pupils between the ages of eleven and eighteen. The school is a member of the Headmasters' and Headmistresses' Conference.
The Nineteenth Century saw the founding of a large number of new schools in Britain, especially by the churches—including the Methodist church. Although there were already several leading schools that offered an education for the sons of Ministers of the church, some Methodists were asking also for schools to be established for sons of lay church members. The Methodist Conference set up a committee to look at the possibility of starting a new school at either Oxford or Cambridge.
Following several visits to Cambridge, they discovered that a twenty-acre (80,000 m2) site called "The Leys Estate" was being offered for sale. The estate was situated within easy reach of the city centre on the Trumpington Road, and it was close to the River Cam and to a number of Cambridge Colleges. The estate was acquired for the sum of £14,275 on 27 September 1872. The Reverend Doctor W.F. Moulton, who had been the secretary of the committee, was asked to become headmaster of the new school. The school opened on 16 February 1875 with sixteen boys, all from English Methodist families. After two years there were 100 pupils.
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Theophilus Evans
Theophilus Evans (February 1693 – September 11, 1767) was a Welsh clergyman and historian.
Originally from Cardiganshire, Evans served curacies in Brecknockshire and incumbencies in both counties. He is best known for his work Drych y Prif Oesoedd (Mirror of the Early Centuries) (1716) where with some literary talent but with an absence of critical method (mixing history with legend) he endeavours to justify the independent origins of British Christianity.
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Thomas Aquinas
Thomas Aquinas, O.P. ( /əˈkwaɪnəs/ ə-KWY-nəs; 1225 – 7 March 1274), also Thomas of Aquin or Aquino, was an Italian Dominican priest of the Roman Catholic Church, and an immensely influential philosopher and theologian in the tradition of scholasticism, known as Doctor Angelicus ([the] Angelic Doctor), Doctor Communis, or Doctor Universalis. "Aquinas" is not a surname, but is a Latin demonym for a resident of Aquino, his place of birth. He was the foremost classical proponent of natural theology, and the father of Thomism. His influence on Western thought is considerable, and much of modern philosophy was conceived as a reaction against, or as an agreement with, his ideas, particularly in the areas of ethics, natural law, metaphysics, and political theory.
Thomas is held in the Catholic Church to be the model teacher for those studying for the priesthood. The works for which he is best-known are the Summa Theologica and the Summa Contra Gentiles. As one of the 33 Doctors of the Church, he is considered the Church's greatest theologian and philosopher. Pope Benedict XV declared: "This (Dominican) Order ... acquired new luster when the Church declared the teaching of Thomas to be her own and that Doctor, honored with the special praises of the Pontiffs, the master and patron of Catholic schools."
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Thomas Cranmer
Thomas Cranmer (2 July 1489 – 21 March 1556) was a leader of the English Reformation and Archbishop of Canterbury during the reigns of Henry VIII, Edward VI and, for a short time, Mary I. He helped build a favourable case for Henry's divorce from Catherine of Aragon which resulted in the separation of the English Church from union with the Holy See. Along with Thomas Cromwell, he supported the principle of Royal Supremacy, in which the king was considered sovereign over the Church within his realm.
During Cranmer's tenure as Archbishop of Canterbury, he was responsible for establishing the first doctrinal and liturgical structures of the reformed Church of England. Under Henry's rule, Cranmer did not make many radical changes in the Church, due to power struggles between religious conservatives and reformers. However, he succeeded in publishing the first officially authorised vernacular service, the Exhortation and Litany.
When Edward came to the throne, Cranmer was able to promote major reforms. He wrote and compiled the first two editions of the Book of Common Prayer, a complete liturgy for the English Church. With the assistance of several Continental reformers to whom he gave refuge, he developed new doctrinal standards in areas such as the Eucharist, clerical celibacy, the role of images in places of worship, and the veneration of saints. Cranmer promulgated the new doctrines through the Prayer Book, the Homilies and other publications.
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Thomas More
Sir Thomas More ( /ˈmɔr/; 7 February 1478 – 6 July 1535), known by Catholics as Saint Thomas More since 1935, was an English lawyer, social philosopher, author, statesman, and noted Renaissance humanist. He was an important councillor to Henry VIII of England and was Lord Chancellor from October 1529 to 16 May 1532. He is commemorated by the Church of England as a "Reformation martyr". He was an opponent of the Protestant Reformation and in particular of Martin Luther and William Tyndale.
More coined the word "utopia" – a name he gave to the ideal and imaginary island nation, the political system of which he described in Utopia published in 1516. He opposed the King's separation from the Catholic Church and refused to accept the King as Supreme Head of the Church of England, a title which had been given by parliament through the Act of Supremacy of 1534. He was imprisoned in 1534 for his refusal to take the oath required by the First Succession Act, because the act disparaged papal power and Henry’s marriage to Catherine of Aragon. In 1535, he was tried for treason, convicted on perjured testimony and beheaded.
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Thomas Müntzer
Thomas Müntzer (ca. 1489, Stolberg, Saxony-Anhalt – 27 May 1525) was an early Reformation-era German theologian, who became a rebel leader during the Peasants' War. He turned against Luther with several anti-Lutheran writings, and supported the Anabaptists. In the Battle of Frankenhausen, Müntzer and his followers were defeated. He was captured, tortured and decapitated.
Müntzer was born in the small village of Stolberg in the Harz Mountains (what is now Saxony-Anhalt), in about 1489. Thomas Müntzer initially studied at the University of Leipzig and later the University of Frankfurt, though it is unknown what academic degree he ultimately attained. He became versed in the Greek, Hebrew and Latin languages.
From the summer of 1516 to the fall of 1518, Müntzer stayed in a monastery at Frohse, though publication of Martin Luther's 95 theses on 31 October 1517, most likely motivated Müntzer to leave the monastery and travel to Wittenberg. There he reputedly had a confrontation with Luther, who despised Müntzer for his politicization of Luther's reformation. After brief stints at Orlamünde and Jüterbog in 1519, Müntzer may have traveled to Leipzig to witness the famous debates between John Eck and Andreas Karlstadt (27 June to 3 July), and between Luther and Eck (4 July to 14 July). Müntzer continued to move frequently, accepting the position of father confessor at a nunnery in Beuditz in December of 1519 before heading to Zwickau in 1520.
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William Hogarth
William Hogarth (10 November 1697 – 26 October 1764) was an English painter, printmaker, pictorial satirist, social critic and editorial cartoonist who has been credited with pioneering western sequential art. His work ranged from realistic portraiture to comic strip-like series of pictures called "modern moral subjects". Knowledge of his work is so pervasive that satirical political illustrations in this style are often referred to as "Hogarthian."
William Hogarth was born at Bartholomew Close in London to Richard Hogarth, a poor Latin school teacher and textbook writer, and Anne Gibbons. In his youth he was apprenticed to the engraver Ellis Gamble in Leicester Fields, where he learned to engrave trade cards and similar products. Young Hogarth also took a lively interest in the street life of the metropolis and the London fairs, and amused himself by sketching the characters he saw. Around the same time, his father, who had opened an unsuccessful Latin-speaking coffee house at St John's Gate, was imprisoned for debt in Fleet Prison for five years. Hogarth never spoke of his father's imprisonment.[citation needed]
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William Law
William Law (1686 – 9 April 1761) was an English cleric, divine and theological writer.
Law was born at Kings Cliffe, Northamptonshire in 1686. In 1705 he entered as a sizar at Emmanuel College, Cambridge; in 1711 he was elected fellow of his college and was ordained. He resided at Cambridge, teaching and taking occasional duty until the accession of George I, when his conscience forbade him to take the oaths of allegiance to the new government and of abjuration of the Stuarts. His Jacobitism had already been betrayed in a tripos speech. This brought him trouble: he was deprived of his fellowship and became a non-juror.
For the next few years he is said to have been a curate in London. By 1727 he lived with Edward Gibbon (1666–1736) at Putney as tutor to his son Edward, father of the historian, who says that Law became the much-honoured friend and spiritual director of the whole family. In the same year he accompanied his pupil to Cambridge and lived with him as governor, in term time, for the next four years. His pupil then went abroad but Law was left at Putney, where he remained in Gibbon's house for more than 10 years, acting as a religious guide not only to the family but to a number of earnest-minded people who came to consult him. The most eminent of these were the two brothers John and Charles Wesley, John Byrom the poet, George Cheyne the physician and Archibald Hutcheson, MP for Hastings.
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Woodie Blackman
Francis Woodbine Blackman (21 September 1922 – 6 July 2010) was a Caribbean author, former secretary of the University of the West Indies Cave Hill Campus, a member of the Dalkeith Methodist Church, and a retired consultant of the Canadian Training Aid Programme.
His parents, James T. Blackman and his mother Etta (née Wiltshire), lived at "Albany", Two Mile Hill in St. Michael. He attended the Roebuck Moravian Boys’ School and then Harrison College which he left in 6B (sixth form) to go into teaching.
He first held appointments as science teacher at Boys’ Foundation School, St. Vincent Grammar School, and St. Kitts Grammar School. He was then appointed Principal of Montserrat Secondary School, and then returned to St. Kitts as Headmaster of the St. Kitts Grammar School.
His cousins, Marjorie, Luther and Errol Wiltshire were as close as siblings. There are so many other names from this period of his life who played and continue to play parts in the family's lives. A very dear and precious part of his time then was eighteen years spent in St Kitts and Montserrat. He had been d in the St. Kitts Methodist Church.
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Woodrow Wilson
Thomas Woodrow Wilson (December 28, 1856 – February 3, 1924) was the 28th President of the United States, from 1913 to 1921. A leader of the Progressive Movement, he served as President of Princeton University from 1902 to 1910, and then as the Governor of New Jersey from 1911 to 1913. Running against Progressive ("Bull Moose") Party candidate Theodore Roosevelt and Republican candidate William Howard Taft, Wilson was elected President as a Democrat in 1912.
In his first term as President, Wilson persuaded a Democratic Congress to pass major progressive reforms. Historian John M. Cooper argues that, in his first term, Wilson successfully pushed a legislative agenda that few presidents have equaled, and remained unmatched up until the New Deal. This agenda included the Federal Reserve Act, Federal Trade Commission Act, the Clayton Antitrust Act, the Federal Farm Loan Act and an income tax. Child labor was curtailed by the Keating–Owen Act of 1916, but the U.S. Supreme Court declared it unconstitutional in 1918. He also had Congress pass the Adamson Act, which imposed an 8-hour workday for railroads. Wilson, after first sidestepping the issue, became a major advocate for the women's suffrage.
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History of the United Methodist Church
- Order: Reorder
- Duration: 7:32
- Updated: 15 Dec 2012
Rev Steve Petty traces the journey of Methodism from the Wesleys through the present day.
http://wn.com/History_of_the_United_Methodist_Church
Rev Steve Petty traces the journey of Methodism from the Wesleys through the present day.
What is Methodism
- Order: Reorder
- Duration: 2:49
- Updated: 10 Nov 2012
Some thoughts on what it means to be Methodists from a few members of a United Methodist Church
http://wn.com/What_is_Methodism
Some thoughts on what it means to be Methodists from a few members of a United Methodist Church
- published: 24 Oct 2009
- views: 9149
- author: ReadTheSpirit
Journey Home - 2012-07-30 - Former Methodist- Pentecostal - Marcus Grodi with Fr Micheal Tayor.
- Order: Reorder
- Duration: 56:16
- Updated: 20 Nov 2012
Former Methodist- Pentecostal - Evangelical
http://wn.com/Journey_Home_2012-07-30_Former_Methodist_Pentecostal_Marcus_Grodi_with_Fr_Micheal_Tayor
Methodist VS. Mormon [HD] (Astonishing...Heartwarming!)
- Order: Reorder
- Duration: 1:53
- Updated: 18 Nov 2012
A Methodist Minister and a Mormon Professor engage in a heartwarming confession of how their views of "the other" religion changed without compromising their own deeply held beliefs. Very inspiring. This was filmed during a conference at USC for the Foundation for Religious Diplomacy in June 2010. This discussion is going on between David McAllister-Wilson ([Methodist] President of Wesley Theological Seminary) and J. Spencer Fluhman, (Dept. of Mormon Church History & Doctrine, BYU)
http://wn.com/Methodist_VS_Mormon_HD_AstonishingHeartwarming!
A Methodist Minister and a Mormon Professor engage in a heartwarming confession of how their views of "the other" religion changed without compromising their own deeply held beliefs. Very inspiring. This was filmed during a conference at USC for the Foundation for Religious Diplomacy in June 2010. This discussion is going on between David McAllister-Wilson ([Methodist] President of Wesley Theological Seminary) and J. Spencer Fluhman, (Dept. of Mormon Church History & Doctrine, BYU)
- published: 24 Oct 2010
- views: 2911
- author: Bryan Hall
Methodist Amendment 1
- Order: Reorder
- Duration: 9:00
- Updated: 25 May 2011
This is a discussion on Methodist Amendment 1. You will enjoy a discussion on how important this Amendment is to the Methodist Church as we bring disciples to Jesus Christ. You will also hear one family's story about how the current language has marginalized and cast out those whom would bear a devoted and faithful witness to Christ.
http://wn.com/Methodist_Amendment_1
This is a discussion on Methodist Amendment 1. You will enjoy a discussion on how important this Amendment is to the Methodist Church as we bring disciples to Jesus Christ. You will also hear one family's story about how the current language has marginalized and cast out those whom would bear a devoted and faithful witness to Christ.
- published: 16 May 2009
- views: 3062
- author: eclecticbubba
"Truth Exposed" Part 2 Methodist Pastor comes back to Catholic Church
- Order: Reorder
- Duration: 8:59
- Updated: 07 Jan 2013
This is the story of a journey, about deeply moving and profound search for Truth driven by spiritual yearning and hunger that will not subside. These remarkable individuals share their story about leaving home to find home! Dr. Scott Hahn Former Presbyterian Minister www.scotthahn.com Marcus Grodi Former Lutheran Minister www.chnetwork.org Larry Lewis Former Assemblies of God Minister www.chnetwork.org Jeff Cavins Former Methodist Pastor jeffcavins.com All four men were ordained Protestant ministers who would ultimately give up everything -- their careers, their homes. In some cases their families, to search for the truth. Through fervent prayers and rigorous examination of Scriptures, along with years of studying history of the early Church, prior to the Reformation, they all came to the same conclusion. The only Church that truly has sustained the Fullness of the Truth, was the Catholic Church, the very Church that Jesus founded himself founded 2000 years ago. This DVD 57 minutes long Available only at: www.ewtn.com http
http://wn.com/Truth_Exposed_Part_2_Methodist_Pastor_comes_back_to_Catholic_Church
This is the story of a journey, about deeply moving and profound search for Truth driven by spiritual yearning and hunger that will not subside. These remarkable individuals share their story about leaving home to find home! Dr. Scott Hahn Former Presbyterian Minister www.scotthahn.com Marcus Grodi Former Lutheran Minister www.chnetwork.org Larry Lewis Former Assemblies of God Minister www.chnetwork.org Jeff Cavins Former Methodist Pastor jeffcavins.com All four men were ordained Protestant ministers who would ultimately give up everything -- their careers, their homes. In some cases their families, to search for the truth. Through fervent prayers and rigorous examination of Scriptures, along with years of studying history of the early Church, prior to the Reformation, they all came to the same conclusion. The only Church that truly has sustained the Fullness of the Truth, was the Catholic Church, the very Church that Jesus founded himself founded 2000 years ago. This DVD 57 minutes long Available only at: www.ewtn.com http
- published: 26 Sep 2009
- views: 8536
- author: junmeskie
re:form Traditions - Methodist
- Order: Reorder
- Duration: 2:13
- Updated: 05 Dec 2012
reform.wearesparkhouse.org From the creators of re:form: re:form Traditions. ---- re:form Traditions is the new expansion kit for the highly successful re:form curriculum. Traditions gives your youth the tools they need to deeply explore their particular faith tradition with witty videos, engaging individual and group activities, and an online forum for sharing what they've learned along the way. Traditions is designed to be used alongside the core re:form curriculum, or your current curriculum, in settings like confirmation classes where additional denominational-specific material is preferred or required. Traditions will be available in three flavors: Lutheran, Reformed, and Methodist. To create the Traditions material, we assembled the dream team of Methodist, Reformed, and Lutheran theologians, pastors, and practitioners from across the country. Together, they provided historical accuracy, a theological framework, and translated it all into fun activities and language that speaks to today's youth. Each tradition will be sold separately and include 4 lessons (Backstory, Beliefs, Practices, and Tradition Today). There are 3 curriculum components per tradition - a DVD, Leader Guide, and Anti-Workbook.
http://wn.com/reform_Traditions_Methodist
reform.wearesparkhouse.org From the creators of re:form: re:form Traditions. ---- re:form Traditions is the new expansion kit for the highly successful re:form curriculum. Traditions gives your youth the tools they need to deeply explore their particular faith tradition with witty videos, engaging individual and group activities, and an online forum for sharing what they've learned along the way. Traditions is designed to be used alongside the core re:form curriculum, or your current curriculum, in settings like confirmation classes where additional denominational-specific material is preferred or required. Traditions will be available in three flavors: Lutheran, Reformed, and Methodist. To create the Traditions material, we assembled the dream team of Methodist, Reformed, and Lutheran theologians, pastors, and practitioners from across the country. Together, they provided historical accuracy, a theological framework, and translated it all into fun activities and language that speaks to today's youth. Each tradition will be sold separately and include 4 lessons (Backstory, Beliefs, Practices, and Tradition Today). There are 3 curriculum components per tradition - a DVD, Leader Guide, and Anti-Workbook.
- published: 17 Feb 2011
- views: 10682
- author: wearesparkhouse
JOHN WESLEY, FOUNDER OF METHODISM & AN ARMINIAN, SAID HE DID NOT LOVE GOD & WAS "AN HONEST HEATHEN"
- Order: Reorder
- Duration: 77:22
- Updated: 27 Dec 2012
John Wesley, the famous founder of the Methodist religion, lacked faith in the God he preached. "I do not love God. I never did ... I have never believed ... I am only an honest heathen ... I have no direct witness ... of anything ... invisible or eternal" said John Wesley in a letter to his brother Charles Wesley in June 1766. Wesley's confession to his brother was long after his supposed "conversion" to Christianity. Larry Wessels, director of Christian Answers of Austin, Texas/ Christian Debater (see YouTube channel: CANSWERSTV; see our 19 playlists on numerous topics at www.youtube.com websites: www.BIBLEQUERY.ORG, http & www.MUSLIMHOPE.COM) presents this theological analysis of the Roman Catholic mystical background of John Wesley, Wesley's hybrid brand of Arminanism taken from James Arminius & Wesley's own claim to be a non-Christian "heathen." For more on the "Arminian" question see our playlist " Dealing with Predestination, Arminianism & Calvinism" (54 videos) at http In a letter to his brother Charles in June 1766, the hybrid Arminian evangelist John Wesley, now in his sixties, confesses that he does not and never did love God, believe or have the direct witness of divine sonship or even of things invisible or eternal. Here's his testimony: "In one of my last [letters] I was saying that I do not feel the wrath of God abiding on me; nor can I believe it does. And yet (this is the mystery), I do not love God. I never did. Therefore I never believed, in the ...
http://wn.com/JOHN_WESLEY,_FOUNDER_OF_METHODISM_AN_ARMINIAN,_SAID_HE_DID_NOT_LOVE_GOD_WAS_AN_HONEST_HEATHEN
John Wesley, the famous founder of the Methodist religion, lacked faith in the God he preached. "I do not love God. I never did ... I have never believed ... I am only an honest heathen ... I have no direct witness ... of anything ... invisible or eternal" said John Wesley in a letter to his brother Charles Wesley in June 1766. Wesley's confession to his brother was long after his supposed "conversion" to Christianity. Larry Wessels, director of Christian Answers of Austin, Texas/ Christian Debater (see YouTube channel: CANSWERSTV; see our 19 playlists on numerous topics at www.youtube.com websites: www.BIBLEQUERY.ORG, http & www.MUSLIMHOPE.COM) presents this theological analysis of the Roman Catholic mystical background of John Wesley, Wesley's hybrid brand of Arminanism taken from James Arminius & Wesley's own claim to be a non-Christian "heathen." For more on the "Arminian" question see our playlist " Dealing with Predestination, Arminianism & Calvinism" (54 videos) at http In a letter to his brother Charles in June 1766, the hybrid Arminian evangelist John Wesley, now in his sixties, confesses that he does not and never did love God, believe or have the direct witness of divine sonship or even of things invisible or eternal. Here's his testimony: "In one of my last [letters] I was saying that I do not feel the wrath of God abiding on me; nor can I believe it does. And yet (this is the mystery), I do not love God. I never did. Therefore I never believed, in the ...
- published: 08 Jun 2012
- views: 21923
- author: CAnswersTV
Methodist Church Choir - Eme Nkwa Ekwere Pt 1
- Order: Reorder
- Duration: 10:29
- Updated: 31 Dec 2012
I hope you guys enjoy this classic songs by the Methodist church choir, Aba. 1. I am a soldier 2. Onye N'eme Nma 3. Eme Nkwa Ekwere 4. Bia nara Jisos 5. Ma Nmee Ya
http://wn.com/Methodist_Church_Choir_Eme_Nkwa_Ekwere_Pt_1
I hope you guys enjoy this classic songs by the Methodist church choir, Aba. 1. I am a soldier 2. Onye N'eme Nma 3. Eme Nkwa Ekwere 4. Bia nara Jisos 5. Ma Nmee Ya
- published: 23 Jan 2008
- views: 201471
- author: codewit
Methodist Church Fire - Newkirk, OK - Clip 1
- Order: Reorder
- Duration: 9:43
- Updated: 28 Nov 2012
ATTENTION TV STATIONS - DO NOT USE. COPYRIGHT ATTACHED BELOW. Clip 1 of 7 of the Methodist Church fire in Newkirk, OK. This was one of the most horrible fires I have witnessed. A beautiful 105 year old historic church burning just days before their Christmas program. I have received numerous phone calls and emails asking for this video so here it is... Copyright © 2007-2008 Chris Caldwell and PoncaCityWeather.com
http://wn.com/Methodist_Church_Fire_Newkirk,_OK_Clip_1
ATTENTION TV STATIONS - DO NOT USE. COPYRIGHT ATTACHED BELOW. Clip 1 of 7 of the Methodist Church fire in Newkirk, OK. This was one of the most horrible fires I have witnessed. A beautiful 105 year old historic church burning just days before their Christmas program. I have received numerous phone calls and emails asking for this video so here it is... Copyright © 2007-2008 Chris Caldwell and PoncaCityWeather.com
- published: 15 Feb 2008
- views: 21889
- author: chris7525
Methodist Feat. Mr 6 - Can't Do It Like Me (Official Video)
- Order: Reorder
- Duration: 3:44
- Updated: 19 Dec 2012
Here we have something quite different. Sending me some old school Dubstep vibes with a hint of Grime. Fairly weird video to go along with it, but hilarious! This is also the first music video on my channel! Out Now on Tongue Flap Records Buy Here: j.mp Methodist: His Facebook: www.facebook.com His SoundCloud: soundcloud.com His Twitter: twitter.com Mr.6: His Facebook: www.facebook.com His SoundCloud: soundcloud.com His YouTube: www.youtube.com Full Effect Promo: www.facebook.com ----------[Follow Underground]----------- Facebook: www.facebook.com Twitter: www.twitter.com SoundCloud: www.soundcloud.com
http://wn.com/Methodist_Feat_Mr_6_Can't_Do_It_Like_Me_Official_Video
Here we have something quite different. Sending me some old school Dubstep vibes with a hint of Grime. Fairly weird video to go along with it, but hilarious! This is also the first music video on my channel! Out Now on Tongue Flap Records Buy Here: j.mp Methodist: His Facebook: www.facebook.com His SoundCloud: soundcloud.com His Twitter: twitter.com Mr.6: His Facebook: www.facebook.com His SoundCloud: soundcloud.com His YouTube: www.youtube.com Full Effect Promo: www.facebook.com ----------[Follow Underground]----------- Facebook: www.facebook.com Twitter: www.twitter.com SoundCloud: www.soundcloud.com
- published: 14 Jan 2012
- views: 17424
- author: UndergroundDubstep
methodist conference fiji
- Order: Reorder
- Duration: 8:48
- Updated: 30 Dec 2012
this is a song from the police choir during the methodist conference
http://wn.com/methodist_conference_fiji
this is a song from the police choir during the methodist conference
- published: 05 Jul 2008
- views: 20484
- author: ben natau
AFRICAN AMERICAN METHODIST HERITAGE CENTER (AAMHC)
- Order: Reorder
- Duration: 6:18
- Updated: 02 Feb 2012
The history, heritage and hopes of United Methodists of African American descent are inextricably intertwined with the history, heritage and hopes of John Wesley's Methodism since its beginnings in North America. Yet, the whole church has been slow to celebrate that linkage, perhaps due to a lack of knowledge and understanding of that story of trials and triumphs. It is not widely known that: -In 1760, the first person of African heritage to be converted to Methodism was Peter Denis; -In 1765, when Robert Strawbridge preached in Baltimore one of the speakers was a man of African heritage, Caleb Hyland who later became a member of Sharp Street Methodist Church, one of Methodism's oldest African American churches; -The first Methodist class meeting in New York included a Black woman named Betty, a servant of Barbara Heck; -John Wesley himself chided a group at Fells Point in Baltimore for failing to include a group of Black persons as full participants; -Black Harry Hosier was a great preacher and colleague of Francis Asbury and along with Richard Allen was among the attendees at the Christmas Conference of 1784, when the Methodist Church in North America was organized. And the full and rich history of African Americans in Methodism is still to unfold.
http://wn.com/AFRICAN_AMERICAN_METHODIST_HERITAGE_CENTER_AAMHC
The history, heritage and hopes of United Methodists of African American descent are inextricably intertwined with the history, heritage and hopes of John Wesley's Methodism since its beginnings in North America. Yet, the whole church has been slow to celebrate that linkage, perhaps due to a lack of knowledge and understanding of that story of trials and triumphs. It is not widely known that: -In 1760, the first person of African heritage to be converted to Methodism was Peter Denis; -In 1765, when Robert Strawbridge preached in Baltimore one of the speakers was a man of African heritage, Caleb Hyland who later became a member of Sharp Street Methodist Church, one of Methodism's oldest African American churches; -The first Methodist class meeting in New York included a Black woman named Betty, a servant of Barbara Heck; -John Wesley himself chided a group at Fells Point in Baltimore for failing to include a group of Black persons as full participants; -Black Harry Hosier was a great preacher and colleague of Francis Asbury and along with Richard Allen was among the attendees at the Christmas Conference of 1784, when the Methodist Church in North America was organized. And the full and rich history of African Americans in Methodism is still to unfold.
- published: 28 Feb 2008
- views: 2303
- author: Donel King
United Methodist Church (1003B)
- Order: Reorder
- Duration: 6:27
- Updated: 29 Jan 2011
Kathleen Vohs Jim Levi Tim Mitchell Leola Johnson
http://wn.com/United_Methodist_Church_1003B
Kathleen Vohs Jim Levi Tim Mitchell Leola Johnson
- published: 12 Mar 2007
- views: 5801
- author: johnforde
Methodist Church Choir - Eme Nkwa Ekwere Pt 2
- Order: Reorder
- Duration: 5:02
- Updated: 06 Jan 2013
I hope you guys enjoy this classic songs by the Methodist church choir, Aba. 1. Oga Buru Anyi Ok'onu 2. Nalu nu Olu
http://wn.com/Methodist_Church_Choir_Eme_Nkwa_Ekwere_Pt_2
I hope you guys enjoy this classic songs by the Methodist church choir, Aba. 1. Oga Buru Anyi Ok'onu 2. Nalu nu Olu
- published: 24 Jan 2008
- views: 96423
- author: codewit
O Come, O Come Emmanuel - Methodist Hymn
- Order: Reorder
- Duration: 3:07
- Updated: 12 Dec 2012
First United Methodist Church 360 Peachtree Street NE Atlanta,Georgia USA
http://wn.com/O_Come,_O_Come_Emmanuel_Methodist_Hymn
First United Methodist Church 360 Peachtree Street NE Atlanta,Georgia USA
- published: 17 Jan 2010
- views: 13284
- author: TheChristianhymns
Make a Difference
- Order: Reorder
- Duration: 6:16
- Updated: 06 Apr 2012
The United Methodist Seminars on National and International Affairs is an exciting education ministry of the General Board of Church and Society (GBCS) and the Women's Division of the General Board of Global Ministries (GBGM)! Every year Christians from around the US travel to Washington DC to strengthen their spiritual and vocational formation through custom-designed United Methodist Seminars. Many find a place to develop a faith-filled understanding of difficult social issues, cultivate thoughtful insights to guide daily and vocational choices as Christian citizens, and discern ways in which to live social holiness.
http://wn.com/Make_a_Difference
The United Methodist Seminars on National and International Affairs is an exciting education ministry of the General Board of Church and Society (GBCS) and the Women's Division of the General Board of Global Ministries (GBGM)! Every year Christians from around the US travel to Washington DC to strengthen their spiritual and vocational formation through custom-designed United Methodist Seminars. Many find a place to develop a faith-filled understanding of difficult social issues, cultivate thoughtful insights to guide daily and vocational choices as Christian citizens, and discern ways in which to live social holiness.
- published: 21 May 2007
- views: 3706
- author: General Board of Church and Society
Methodist Church Zimbabwe Fellowship UK Promo
- Order: Reorder
- Duration: 3:57
- Updated: 03 Jan 2013
The Methodist Church Zimbabwe Fellowship UK had its New Year gathering entitled the Big Sunday for the Northern Region. It took place at the Trinity Methodist Church in Leeds UK on the 23rd of January 2011.
http://wn.com/Methodist_Church_Zimbabwe_Fellowship_UK_Promo
The Methodist Church Zimbabwe Fellowship UK had its New Year gathering entitled the Big Sunday for the Northern Region. It took place at the Trinity Methodist Church in Leeds UK on the 23rd of January 2011.
- published: 10 Feb 2011
- views: 3213
- author: ruchakanet
Ghana Calvary Methodist Church Youth Anniversay 2010
- Order: Reorder
- Duration: 5:18
- Updated: 03 Dec 2012
Praise Time, the Youth in their own style dancing to the Glory of the Almighty
http://wn.com/Ghana_Calvary_Methodist_Church_Youth_Anniversay_2010
Praise Time, the Youth in their own style dancing to the Glory of the Almighty
- published: 15 Feb 2011
- views: 10796
- author: Daniel Yeboah
Methodist Choir ABA (Hear Me Oh Lord Side B, Part 1)
- Order: Reorder
- Duration: 10:02
- Updated: 05 Jan 2013
Classic Ablum by Methodist Church Choir ABA led by Bro Clement Kalu Uko and the Wesleyian Voices
http://wn.com/Methodist_Choir_ABA_Hear_Me_Oh_Lord_Side_B,_Part_1
Classic Ablum by Methodist Church Choir ABA led by Bro Clement Kalu Uko and the Wesleyian Voices
- published: 27 Aug 2011
- views: 15122
- author: adaikeoha
Methodist Choir ABA (Omeriwo Side A, Part 1)- Bro Clement
- Order: Reorder
- Duration: 12:01
- Updated: 03 Jan 2013
Classic Ablum by Methodist Church Choir ABA led by Bro Clement Kalu Uko: 1) Omeriwo, 2) Olilianyam Di N' Igwe, 3) Echichem N'echere Gi, 4) Obim nnuria n''ime Jehova
http://wn.com/Methodist_Choir_ABA_Omeriwo_Side_A,_Part_1_Bro_Clement
Classic Ablum by Methodist Church Choir ABA led by Bro Clement Kalu Uko: 1) Omeriwo, 2) Olilianyam Di N' Igwe, 3) Echichem N'echere Gi, 4) Obim nnuria n''ime Jehova
- published: 28 May 2011
- views: 23915
- author: adaikeoha
Israelis appeal to Methodist Church
- Order: Reorder
- Duration: 3:34
- Updated: 04 Dec 2012
"We write to you as citizens and residents of Israel who support the United Methodist proposal to divest from companies involved with Israel's occupation." 140 Israelis have signed on to this statement of support. Learn more: www.kairosresponse.org
http://wn.com/Israelis_appeal_to_Methodist_Church
"We write to you as citizens and residents of Israel who support the United Methodist proposal to divest from companies involved with Israel's occupation." 140 Israelis have signed on to this statement of support. Learn more: www.kairosresponse.org
- published: 22 Jan 2012
- views: 1728
- author: UMKairosResponse
Methodist Church Choir - Eme Nkwa Ekwere Pt 4
- Order: Reorder
- Duration: 6:56
- Updated: 01 Jan 2013
Methodist Church Choir - Eme Nkwa Ekwere Pt 4 1. Chineke anyi di nma 2. Anam anuri 3. Unu ndi enyi jisos 4. My heavenly home
http://wn.com/Methodist_Church_Choir_Eme_Nkwa_Ekwere_Pt_4
Methodist Church Choir - Eme Nkwa Ekwere Pt 4 1. Chineke anyi di nma 2. Anam anuri 3. Unu ndi enyi jisos 4. My heavenly home
- published: 04 Apr 2008
- views: 73101
- author: codewit
photo: UN / Evan Schneider
06 Jan 2013
LONDON -- They have barely 3,000 inhabitants and far more sheep than people. They are more than 8,700 miles from London. For much of the year, they are bitterly cold and wind-swept, with only open sea and ice between them and Antarctica ... But the Falkland Islands, the focus of a short war between Britain and Argentina in 1982, have been in the headlines again recently ... Their arguments suggest what has long been evident ... Ms ... Mr ... Cameron said....(size: 5.1Kb)
photo: WN / Imran Nissar
06 Jan 2013
ISLAMABAD - The Pakistani military is accusing forces from neighboring India of crossing the boundary between the two sides' forces in Kashmir and attacking a Pakistani border post, killing a soldier. The military's public relations office said in a statement Sunday that another Pakistani soldier was critically wounded in the incident early Sunday. They said troops are still exchanging gunfire in the area ... All rights reserved ... Parker ... ....(size: 4.3Kb)
photo: US Army / Sgt. Christopher Bonebrake
07 Jan 2013
Article by WN.com Correspondent Dallas Darling. When Congress granted President Lyndon B. Johnson absolute powers to "take all necessary measures to repel any armed attack against the forces of the United States and to prevent further aggression," Congress could have also included "all necessary vanities." The 1964 Gulf of Tonkin Resolution, which greatly escalated a foreign imperial war in Vietnam, added fuel to the bonfires of vanity....(size: 5.2Kb)
photo: AP / Joerg Koch
07 Jan 2013
NEW YORK – In the shadow of the euro crisis and America’s fiscal cliff, it is easy to ignore the global economy’s long-term problems. But, while we focus on immediate concerns, they continue to fester, and we overlook them at our peril. The most serious is global warming. While the global economy’s weak performance has led to a corresponding slowdown in the increase in carbon emissions, it amounts to only a short respite ... ....(size: 5.3Kb)
photo: WN / Imran Nissar
07 Jan 2013
The father of Indian woman who died after being gang raped and tortured has said he had not allowed his daughter to be identified after the British Daily Mirror Sunday paper edition revealed her name, Indian newspaper the Hindustan Times reported on Monday ... Legal experts say the court in the Saket district of the capital would likely transfer the case to a more senior court during Monday's hearing ... 614 Source.....(size: 19.4Kb)
noodls
08 Jan 2013
Methode Electronics Inc) ... Methode Electronics Delivers Tablet Experience to the Vehicle - See it at the 2012 CES Show in Las Vegas. Methode Electronics will be showcasing their first automotive-grade TouchScreen in Atmel's ... Methode Electronics has designed and developed TouchScreens for the appliance industry since 2007....(size: 1.9Kb)
Belfast Telegraph
08 Jan 2013
Children's Laureate Julia Donaldson has warned against the Government's focus on using a single method to teach youngsters to read ... "What I've always thought is that children learn in various different ways ... Mrs Donaldson, who said she is a fan of phonics, suggested there was a time when she wondered what happened to using this method but that now the pendulum has "swung too far the other way". She said ... ....(size: 2.4Kb)
Yahoo Daily News
08 Jan 2013
Everything from PersonalizedWedding.com is permanently engraved or printed. They do not use stickers to personalize any of their items and they use only the best production methods to produce fine custom products ... Their custom engraved glassware is primarily made using the premier method of sandblasting. This method produces an engraving that is superior to other engraving methods, and it also allows for full flexibility with designs ... ....(size: 3.4Kb)
Palm Beach Post
08 Jan 2013
Decapitating Burmese pythons — a sanctioned method for killing the invasive snakes in the upcoming Python Challenge contest — is “despicably cruel” and may violate state animal cruelty laws, animal-rights activists say ... According to the FWC’s PythonChallenge.org website, a captive-bolt gun — used to stun animals into unconsciousness before slaughter — is the preferred method....(size: 3.5Kb)
Palm Beach Post
08 Jan 2013
Decapitating Burmese pythons — a sanctioned method for killing the invasive snakes in the upcoming Python Challenge contest — is “despicably cruel” and may violate state animal cruelty laws, animal-rights activists say ... According to the FWC’s PythonChallenge.org website, a captive-bolt gun — used to stun animals into unconsciousness before slaughter — is the preferred method....(size: 3.5Kb)
CNBC
08 Jan 2013
More than a year and a half since the nuclear crisis, much of Japan's post-Fukushima cleanup remains primitive, slapdash and bereft of the cleanup methods lauded by government scientists as effective in removing harmful radioactive cesium from the environment ... Local businesses that responded to a government call to research and develop decontamination methods have found themselves largely left out....(size: 9.5Kb)
The Times of India
08 Jan 2013
Bangalore-based startup Vita Beans has developed a gamified teaching platform called GuruG which allows teachers to learn new methods of teaching and to engage students in a subject ... For example, if a teacher needs to explain to students about volcanoes and the class is not responding and appears shy to engage in a discussion, the app suggests a number of methods to start a discussion among students....(size: 3.0Kb)
Baltimore Sun
08 Jan 2013
An advisory commission studying whether shale gas extraction should proceed in Maryland called Monday for new legislation to deal with potential abuses in leasing and drilling for the fuel, but environmentalists said so many questions remain about the safety of the drilling method known as "fracking" that they want lawmakers to impose a moratorium ......(size: 2.8Kb)
The Examiner
08 Jan 2013
Makeup brushes are one of those things that you use on a regular basis but don't always necessarily think about how to maintain ... 1 ... 2 ... This method really works on getting all the leftover gunk out of the brushes ... Voila! Soft, clean makeup brushes! Follow this method and your brushes will last you years! I've had some almost ten or so ... ....(size: 1.7Kb)
Golf Channel
08 Jan 2013
Nike Golf added two more players to its stable Monday, announcing that Thorbjorn Olesen and Seung-yul Noh have agreed to club, ball, footwear, glove, apparel and headwear deals. Olesen, who tied for ninth at last year’s British Open, finished 2012 at No ... Putter. Nike Method 001. Ball. Nike 20XI ... His equipment. ... Nike Method Midnight 006 ... ....(size: 1.7Kb)
Wall Street Journal
08 Jan 2013
While most studies show that certain organic crops, such as corn, would have slightly lower yields and lower total production than conventional crops, the studies also show organic farming can feed the world, and in developing countries organic methods would increase food production and self-sufficiency ... methods commonly used on organic farms....(size: 2.3Kb)
The Times of India
08 Jan 2013
VARANASI. Come winter season and the local delicacy of 'malaiyo', the foaming and fizzing seasonal sweet that delights every local of Varanasi with its deliciousness, is seen selling abundantly in the old areas of the city ... In fact the method of preparations of raw milk into 'malaiyo' in dew drops of winters also differs from one shopkeeper to other. In fact, its preparation method is not told to any one outside the particular locality....(size: 2.7Kb)
noodls
08 Jan 2013
(Source. Asatsu-DK Inc). January 8, 2013. ASATSU-DK INC. ASATSU-DK Inc. (Tokyo.9747; President. Yoji Shimizu; Head Office ... ADK has cultivated a "success method for challenger brands" in China, and by adding this method, ADK+maxus will enable to provide "highly efficient result-oriented marketing/media strategies" both for the already-active Japanese clients in Asian markets and later-comers who need to maximize ROI ... Tel....(size: 3.1Kb)
"Methodist" redirects here. For other uses, see Methodism (disambiguation).
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Methodism (from Greek: μέθοδος - methodos, "pursuit of knowledge"[1]) is a movement of Protestant Christianity represented by a number of denominations and organizations, claiming a total of approximately seventy million adherents worldwide.[2] The movement traces its roots to John Wesley's[3] evangelistic revival movement within Anglicanism.[4][5] His younger brother Charles was instrumental in writing much of the hymnody of the Methodist Church.[6] George Whitefield, another significant leader in the movement, was known for his unorthodox ministry of itinerant open-air preaching.[7] The Methodist Church is known for its missionary work,[8] and its establishment of hospitals, universities, orphanages, soup kitchens, and schools to follow Jesus' command to spread the Good News and serve all people.[9]
Wesley, along with his brother, founded the Holy Club while they were at Oxford, where John was a fellow and later a lecturer at Lincoln College.[10] The holy club met weekly and they systematically set about living a holy life. They were branded as "Methodist" by students at Oxford who derided the methodical way they ordered their lives. Wesley took the attempted mockery and turned it into a title of honour. Initially Whitefield and the Wesleys merely sought reform, by way of a return to the gospel, within the Church of England, but the movement spread with revival and soon a significant number of Anglican clergy became known as Methodists in the mid-18th century.[11] The movement did not form a separate denomination in England until after John Wesley's death in 1791. Although Wesley and the majority of his followers were decidedly Arminian in their theological outlook, George Whitefield, Howell Harris,[12] and Selina Hastings, Countess of Huntingdon were notable for being Calvinistic Methodists, and the Presbyterian Church of Wales originated from the preaching of Harris and Whitfield.
The influence of Whitefield and Lady Huntingdon on the Church of England was a factor in the founding of the Free Church of England in 1844. Through vigorous missionary activity Methodism spread throughout the British Empire and, mostly through Whitefield's preaching during what historians call the First Great Awakening, colonial America. After Whitefield's death in 1770, however, American Methodism entered a more lasting Wesleyan and Arminian phase of development.
Early Methodists were drawn from all levels of society, including the aristocracy,[3] but the Methodist preachers took the message to labourers and criminals who tended to be left outside of organized religion at that time.[13] Wesley himself thought it wrong to preach outside a church building until persuaded otherwise by Whitefield.[14]
Doctrinally, the branches of Methodism following the Wesleys are Arminian, while those following Harris and Whitefield are Calvinistic.[4] Wesley maintained the Arminian doctrines that were dominant in the 18th-century Church of England, while Whitefield adopted Calvinism through his contacts with Calvinists in Scotland and New England. This caused serious strains on the relationship between Whitefield and Wesley, with Wesley becoming quite hostile toward Whitefield in what had been previously very close relations. Whitefield consistently begged Wesley not to let these differences sever their friendship and, in time their friendship was restored, though this was seen by many of Whitefield's followers to be a doctrinal compromise.[15] As a final testimony of their friendship, John Wesley's sermon on Whitefield's death is full of praise and affection.[16]
Methodism has a wide variety of forms of worship, ranging from high church to low church in liturgical usage. Both Whitefield and the Wesleys themselves greatly valued the Anglican liturgy and tradition, and the Methodist worship in The Book of Offices was based on the 1662 Book of Common Prayer.[17]
Contents |
History[link]
- See John Wesley and George Whitefield for a much more complete discussion of early Methodism.
Wesleyan revival[link]
The Methodist revival originated in Epworth, North Lincolnshire, England. It began with a group of men, including John Wesley and his younger brother Charles, as a movement within the Church of England in the 18th century. The movement focused on Bible study and a methodical approach to scriptures and Christian living. The name "methodist" was a pejorative name given to a small society of students at Oxford who met together between 1729 and 1735 for the purpose of mutual improvement, given because of their methodistic habits. They were accustomed to receiving communion every week, fasting regularly, and abstaining from most forms of amusement and luxury. They also frequently visited the sick and the poor, as well as prisoners.
The early Methodists acted against perceived apathy in the Church of England, preaching in the open air and establishing Methodist societies wherever they went. These societies were divided into groups called classes — intimate meetings where individuals were encouraged to confess their sins to one another and to build each other up. They also took part in love feasts which allowed for the sharing of testimony, a key feature of early Methodists.
George Whitefield, another significant leader in the movement, and one of the Wesley brothers' fellow students at Oxford, became well known for his unorthodox ministry of itinerant open-air preaching.
Methodist preachers were notorious for their enthusiastic sermons and often accused of fanaticism. In those days, many members of England's established church feared that new doctrines promulgated by the Methodists, such as the necessity of a new birth for salvation, of justification by faith, and of the constant and sustained action of the Holy Spirit upon the believer's soul, would produce ill effects upon weak minds. Theophilus Evans, an early critic of the movement, even wrote that it was "the natural Tendency of their Behaviour, in Voice and Gesture and horrid Expressions, to make People mad." In one of his prints, William Hogarth likewise attacked Methodists as "enthusiasts" full of "Credulity, Superstition and Fanaticism." But the Methodists resisted the many attacks against their movement.
John Wesley came under the influence of the Moravians, and of the Dutch theologian Jacobus Arminius, while George Whitefield adopted Calvinistic views. Consequently, their followers separated, those of Whitefield becoming Calvinistic Methodists. Wesleyan Methodists have followed Arminian theology.
Missions to America[link]
In 1766, Reverend Laurence Coughlan arrived in Newfoundland and opened a school at Black Head in Conception Bay.[18]
In the late 1760s, two Methodist lay preachers emigrated to America and formed societies. Philip Embury began the work in New York at the instigation of fellow Irish Methodist Barbara Heck. Soon, Captain Webb from the British Army aided him. He formed a society in Philadelphia and traveled along the coast. In 1770, two authorized Methodist preachers, Richard Boardman and Joseph Pilmoor, arrived from the British Connexion. They were immediately preceded by the unauthorized Robert Williams who quietly set about supporting himself by publishing American editions of Wesley's hymnbooks without obtaining permission to do so. These men were soon followed by others, including Francis Asbury. Asbury reorganized the mid-Atlantic work in accordance with the Wesleyan model. Internal conflict characterized this period. Missionaries displaced most of the local preachers and irritated many of the leading lay members. During the American Revolution, "the mid-Atlantic work" (as Wesley called it) diminished, and, by 1778, the work was reduced to one circuit. Asbury refused to leave. He remained in Delaware during this period. Robert Strawbridge began a Methodist work in Maryland at the same time as Embury began his work in New York. They did not work together and did not know of each other's existence. Strawbridge ordained himself and organized a circuit. He trained many very influential assistants who became some of the first leaders of American Methodism. His work grew rapidly both in numbers and in geographical spread. The British missionaries discovered Strawbridge's work and annexed it into the American connection. However, the native preachers continued to work side-by-side with the missionaries, and they continued to recruit and dispatch more native preachers. Southern Methodism was not dependent on missionaries in the same way as mid-Atlantic Methodism.
Up until this time, with the exception of Strawbridge, none of the missionaries or American preachers was ordained. Consequently, the Methodist people received the sacraments at the hands of ministers from established Anglican churches. Most of the Anglican priests were Loyalists who fled to England, New York or Canada during the war. In the absence of Anglican ordination, a group of native preachers ordained themselves. This caused a split between the Asbury faction and the southern preachers. Asbury mediated the crisis by convincing the southern preachers to wait for Wesley's response to the sacramental crisis. That response came in 1784. At that time, Wesley sent the Rev. Dr. Thomas Coke to America to form an independent American Methodist church. The native circuit riders met in late December. Coke had orders to ordain Asbury as a joint superintendent of the new church. However, Asbury turned to the assembled conference and said he would not accept it unless the preachers voted him into that office. This was done, and from that moment forward, the general superintendents received their authority from the conference. Later, Coke convinced the general conference that he and Asbury were bishops and added the title to the discipline. It caused a great deal of controversy. Wesley did not approve of 'bishops' who had not been ordained by bishops.
By the 1792 general conference of the Methodist Episcopal Church, the controversy relating to episcopal power boiled over. Ultimately, the delegates sided with Bishop Asbury. However, the Republican Methodists split off from the Methodist Episcopal Church (MEC) in 1792. Also, William Hammet (a missionary ordained by Wesley who traveled to America from Antigua with Bishop Coke), led a successful revolt against the MEC in 1791. He opposed Bishop Asbury and the episcopacy. He formed his people into the American Primitive Methodist Church (not directly connected with the British Primitive Methodist Church). Both American churches operated in the Southeast and presaged the episcopal debates of later reformers. Regardless, Asbury remained the leading bishop of early American Methodism and did not share his "appointing" authority until Bishop McKendree was elected in 1808. Coke had problems with the American preachers. His authoritarian style alienated many. Soon, he became a missionary bishop of sorts and never had much influence in America.
Beliefs[link]
See also: Articles of Religion (Methodist)
Most Methodists identify with the Arminian conception of free will, through God's prevenient grace, as opposed to the theological determinism of absolute predestination. This distinguishes Methodism from the Calvinist tradition prevalent in Reformed churches. In strongly Reformed areas such as Wales, however, Calvinistic Methodists remain, also called the Presbyterian Church of Wales. The Calvinist Countess of Huntingdon's Connexion was also strongly associated with the Methodist revival.
John Wesley is studied by Methodist ministerial students and trainee local preachers for his interpretation of Church practice and doctrine. One popular expression of Methodist doctrine is in the hymns of Charles Wesley. Since enthusiastic congregational singing was a part of the early Evangelical movement, Wesleyan theology took root and spread through this channel.[19][20]
Methodism affirms the traditional Christian belief in the triune Godhead: Father, Son, and Holy Spirit, as well as the orthodox understanding of the consubstantial humanity and divinity of Jesus. Most Methodists also affirm the Apostles' Creed and the Nicene Creed. In devotional terms, these confessions are said to embrace the biblical witness to God's activity in creation, encompass God's gracious self-involvement in the dramas of history, and anticipate the consummation of God's reign.[citation needed]
Sacramental theology within Methodism tends to follow the historical interpretations and liturgies of Anglicanism. This stems from the origin of much Methodist theology and practice within the teachings of John and Charles Wesley, both of whom were priests of the Church of England. As affirmed by the Articles of Religion, Methodists recognize two Sacraments as being ordained of Christ: Baptism and Holy Communion.[21] Methodism also affirms that there are many other Means of Grace which often function in a sacramental manner, but most Methodists do not recognize them as being Dominical sacraments.
Methodists, stemming from John Wesley's own practices of theological reflection, make use of tradition, drawing primarily from the teachings of the Church fathers, as a source of authority. Though not infallible like holy Scripture, tradition may serve as a lens through which Scripture is interpreted (see also Prima scriptura and the Wesleyan Quadrilateral). Theological discourse for Methodists almost always makes use of Scripture read inside the great theological tradition of Christendom.[citation needed]
It is a historical position of the church that any disciplined theological work calls for the careful use of reason. By reason, it is said, one reads and is able to interpret Scripture coherently and consistently. By reason one determines whether one's Christian witness is clear. By reason one asks questions of faith and seeks to understand God's action and will.
Methodism insists that personal salvation always implies Christian mission and service to the world. Scriptural holiness entails more than personal piety; love of God is always linked with love of neighbours and a passion for justice and renewal in the life of the world.
A distinctive liturgical feature of Methodism is the use of Covenant services. Although practice varies between different national churches, most Methodist churches annually follow the call of John Wesley for a renewal of their covenant with God. It is not unusual in Methodism for each congregation to normally hold an annual Covenant Service on the first convenient Sunday of the year, and Wesley's Covenant Prayer is still used, with minor modification, in the order of service. In it, Wesley avers man's total reliance upon God, as the following excerpt demonstrates:
Christ has many services to be done. Some are easy, others are difficult. Some bring honour, others bring reproach. Some are suitable to our natural inclinations and temporal interests, others are contrary to both... Yet the power to do all these things is given to us in Christ, who strengthens us. ...I am no longer my own but yours. Put me to what you will, rank me with whom you will; put me to doing, put me to suffering; let me be employed for you or laid aside for you, exalted for you or brought low for you; let me be full, let me be empty, let me have all things, let me have nothing; I freely and wholeheartedly yield all things to your pleasure and disposal.—Wesley Covenant Prayer
[edit] Ecumenical relations with other branches of Christianity
In October of 1999, an executive committee of the World Methodist Council resolved to explore the possibility of its Member Churches becoming associated with the doctrinal agreement which had been reached by the Catholic Church and Lutheran World Federation (LWF). In May of 2006, the International Methodist-Catholic Dialogue Commission completed its most recent report, entitled "The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church," and submitted the text to Methodist and Catholic authorities. In July of the same year, in Seoul, South Korea, the Member Churches of the World Methodist Council (WMC) voted to approve and sign a "Methodist Statement of Association" with the Joint Declaration on the Doctrine of Justification (JDDJ), the agreement which was reached and officially accepted in 1999 by the Catholic Church and the Lutheran World Federation and which proclaimed that "Together we confess: By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works... as sinners our new life is solely due to the forgiving and renewing mercy that God imparts as a gift and we receive in faith, and never can merit in any way," affirming "fundamental doctrinal agreement" concerning justification between the Catholic Church, the LWF, and the World Methodist Council.[22] This is not to say there is perfect agreement between the three denominational traditions; while Catholics and Methodists believe that salvation involves cooperation between God and man, Lutherans believe that God brings about the salvation of individuals without any cooperation on their part.
Commenting on the ongoing dialogues with Catholic Church leaders, Rev. Ken Howcroft, Methodist minister and the Ecumenical Officer for the Methodist Church of Great Britain, noted that "these conversations have been immensely fruitful."[23] Methodists are increasingly recognizing that the 15 centuries prior to the Reformation constitute a shared history with Catholics, and are gaining new appreciation for neglected aspects of the Catholic tradition.[24] There are, however, important unresolved doctrinal differences separating Roman Catholicism and Methodism, which include "the nature and validity of the ministry of those who preside at the Eucharist, the precise meaning of the Eucharist as the sacramental ‘memorial’ of Christ’s saving death and resurrection, the particular way in which Christ is present in Holy Communion, and the link between eucharistic communion and ecclesial communion.[25]
In the 1960s, the Methodist Church of Great Britain made ecumenical overtures to the Church of England, aimed at denominational union. Formally, these failed when they were rejected by the Church of England's General Synod in 1972; conversations and co-operation continued, however, leading in 2003 to the signing of a covenant between the two churches.[26] From the 1970s onward, the Methodist Church also started several Local Ecumenical Projects (LEPs, later renamed Local Ecumenical Partnerships) with local neighbouring denominations, which involved sharing churches, schools and in some cases ministers. In many towns and villages there are United Churches which are sometimes with Anglican or Baptist churches, but most commonly are Methodist and URC, simply because in terms of belief, practice and churchmanship, many Methodists see themselves as closer to the United Reformed Church than to other denominations such as the Church of England.[citation needed] In the 1990s and early 21st century, the British Methodist Church was involved in the Scottish Church Initiative for Union, seeking greater unity with the established and Presbyterian Church of Scotland, the Scottish Episcopal Church and the United Reformed Church in Scotland.[27]
Methodist Churches in the United States have also strengthened ties with other denominations. In April 2005, bishops in the United Methodist Church approved A Proposal for Interim Eucharistic Sharing. This document was the first step toward full communion with the Evangelical Lutheran Church in America (ELCA). The ELCA approved this same document in August 2005.[28] At the 2008 General Conference, the United Methodist Church approved full communion with the Evangelical Lutheran Church in America.[29] The UMC is also in dialogue with the Episcopal Church for full communion by 2012.[30] The two denominations are working on a document called "Confessing Our Faith Together."
Great Britain[link]
Main article: Methodist Church of Great Britain
The original body founded as a result of Wesley's work was later known as the Wesleyan Methodist Church. Schisms within the original (Wesleyan) Methodist church, and independent revivals, led to the formation of a number of separate denominations calling themselves Methodist. The largest of these were the Primitive Methodist church, deriving from a revival at Mow Cop in Staffordshire, the Bible Christians and the Methodist New Connexion. The original church became known as the Wesleyan Methodist Church to distinguish it from these bodies. In 1907, a union of smaller groups with the Methodist New Connexion and Bible Christian Church brought about the British "United Methodist Church", then the three major streams of British Methodism united in 1932 to form the current Methodist Church of Great Britain. The Wesleyan Reform Union[31] and the Independent Methodist Connexion[32] still remain separate. The Primitive Methodist Church had branches in the USA which still continue.
Traditionally, Methodism was particularly prominent in Cornwall and (in its Calvinistic form)in Wales, both regions noted for their non-conformism and distrust of the Church of England. It was also very strong in the old mill towns of Yorkshire and Lancashire, where the Methodists stressed that the working classes were equal to the upper classes in the eyes of God.
British Methodism does not have bishops; however, it has always been characterized by a strong central organization, the Connexion, which holds an annual Conference (note that the Church retains the 18th century spelling "connexion" for many purposes). The Connexion is divided into Districts in the charge of a Chairman (who may be male or female). Methodist districts often correspond approximately, in geographical terms, to counties – as do Church of England dioceses. The districts are divided into circuits governed by the Circuit Meeting and led and administrated principally by a superintendent minister. Ministers are appointed to Circuits rather than to individual churches (though some large inner-city churches, known as Central Halls, are designated as circuits in themselves – Westminster Central Hall, opposite Westminster Abbey in central London is the best known). Most circuits have fewer ministers than churches, and the majority of services are led by lay local preachers, or by supernumerary ministers (ministers who have retired, called supernumerary because they are not counted for official purposes in the numbers of ministers for the circuit in which they are listed). The superintendent and other ministers are assisted in the leadership and administration of the Circuit by lay Circuit Stewards, who collectively with the ministers form what is normally known as the Circuit Leadership Team.
The Methodist Council also helps to run a number of schools, including two leading Public Schools in East Anglia: Culford School and The Leys. It helps to promote an all round education with a strong Christian ethos.
United States[link]
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The First Great Awakening was a religious movement among colonials in the 1730s and 1740s. The English Calvinist Methodist preacher George Whitefield played a major role, traveling across the colonies and preaching in a dramatic and emotional style, accepting everyone as his audience.
The new style of sermons and the way people practiced their faith breathed new life into religion in America. People became passionately and emotionally involved in their religion, rather than passively listening to intellectual discourse in a detached manner. People began to study the Bible at home, which effectively decentralized the means of informing the public on religious matters and was akin to the individualistic trends present in Europe during the Protestant Reformation.
The first American Methodist bishops were Thomas Coke and Francis Asbury, whose boyhood home, Bishop Asbury Cottage, in West Bromwich, England, is now a museum. Upon the formation of the Methodist Episcopal Church in America at the Baltimore Christmas Conference in 1784, Coke (already ordained in the Church of England) ordained Asbury a deacon, elder, and bishop each on three successive days. Circuit riders, many of whom were laymen, traveled by horseback to preach the gospel and establish churches until there was scarcely any crossroad community in America without a Methodist expression of Christianity. One of the most famous circuit riders was Robert Strawbridge who lived in the vicinity of Carroll County, Maryland soon after arriving in the Colonies around 1760.
The Second Great Awakening was a nationwide wave of revivals, from 1790 to 1840. In New England, the renewed interest in religion inspired a wave of social activism among Yankees; Methodism grew rapidly and established several colleges, notably Boston University. In the "burned over district" of western New York, the spirit of revival burned brightly. Methodism saw the emergence of a Holiness movement. In the west, especially at Cane Ridge, Kentucky and in Tennessee, the revival strengthened the Methodists and the Baptists.
Disputes over slavery placed the church in difficulty in the first half of the 19th century, with the northern church leaders fearful of a split with the South, and reluctant to take a stand. The Wesleyan Methodist Connexion (later became The Wesleyan Church) and the Free Methodist Churches were formed by staunch abolitionists, and the Free Methodists were especially active in the Underground Railroad, which helped to free the slaves. Finally, in a much larger split, in 1845 at Louisville, the churches of the slaveholding states left the Methodist Episcopal Church and formed The Methodist Episcopal Church, South. The northern and southern branches were reunited in 1939, when slavery was no longer an issue. In this merger also joined the Methodist Protestant Church. Some southerners, conservative in theology, and strongly segregationist, opposed the merger, and formed the Southern Methodist Church in 1940.
The Third Great Awakening from 1858 to 1908 saw enormous growth in Methodist membership, and a proliferation of institutions such as colleges (e.g., Morningside College). Methodists were often involved in the Missionary Awakening and the Social Gospel Movement. The awakening in so many cities in 1858 started the movement, but in the North it was interrupted by the Civil War. In the South, on the other hand, the Civil War stimulated revivals, especially in Lee's army.
In 1914–1917 many Methodist ministers made strong pleas for world peace. To meet their demands[citation needed], President Woodrow Wilson (a Presbyterian), promised "a war to end all wars." In the 1930s many Methodists favored isolationist policies. Thus in 1936, Methodist Bishop James Baker, of the San Francisco Conference, released a poll of ministers showing 56% opposed warfare. However, the Methodist Federation did call for a boycott of Japan, which had invaded China and was disrupting missionary activity there.[33] In Chicago, sixty-two local African Methodist Episcopal churches voted their support for the Roosevelt administration's policy, while opposing any plan to send American troops overseas to fight. When war came in 1941, the vast majority of Methodists strongly supported the national war effort, but there were also a few (673[34]) conscientious objectors.
The United Methodist Church was formed in 1968 as a result of a merger between the Evangelical United Brethren (EUB) and the Methodist Church. The former church had resulted from mergers of several groups of German Methodist heritage. There was no longer any need or desire to worship in the German language. The merged church had approximately 9 million members as of the late 1990s. While United Methodist Church in America membership has been declining, associated groups in developing countries are growing rapidly.[35]
American Methodist churches are generally organized on a connectional model, related but not identical to that used in Britain. Pastors are assigned to congregations by bishops, distinguishing it from presbyterian government. Methodist denominations typically give lay members representation at regional and national meetings (conferences) at which the business of the church is conducted, making it different from most episcopal government (The Episcopal Church USA, however, has a representational polity giving lay members, priests, and bishops voting privileges). This connectional organizational model differs further from the congregational model, for example of Baptist, and Congregationalist Churches, among others.
In addition to the United Methodist Church, there are over 40 other denominations that descend from John Wesley's Methodist movement. Some, such as the African Methodist Episcopal Church, the AME Zion Church,[36] the Free Methodist Church, the Wesleyan Church (formerly Wesleyan Methodist Connection), the Congregational Methodist Church and First Congregational Methodist Church are explicitly Methodist. The Primitive Methodist Church is a continuing branch of the former British Primitive Methodist Church. Others do not call themselves Methodist, but are related to varying degrees. The Evangelical Church was formed by a group of EUB congregations who dissented from the merger which formed the United Methodist Church. The United Methodist Church has also taken steps to strengthen ties with its fellow Methodist churches, as well as other Protestant denominations in the United States. Since 1985, the UMC has been exploring a possible merger with three historically African-American Methodist denominations: the African Methodist Episcopal Church, the African Methodist Episcopal Zion Church, and the Christian Methodist Episcopal Church.[37] A Commission on Pan Methodist Cooperation and Union formed in 2000 to carry out work on such a merger.[38]
The holiness revival was primarily among people of Methodist persuasion[citation needed], who felt that the church had once again become apathetic, losing the Wesleyan zeal. Some important events of this revival were the writings of Phoebe Palmer during the mid-19th century, the establishment of the first of many holiness camp meetings at Vineland, New Jersey in 1867, and the founding of Asbury College, (1890), and other similar institutions in the US around the turn of the 20th century.[citation needed]
From its beginning in England, Methodism laid emphasis on social service and education. Numerous originally Methodist institutions of higher education were founded in the United States in the early half of the 19th century, and today altogether there are about twenty universities and colleges named as "Methodist" or "Wesleyan" still in existence.
Additionally, the Methodist Church has created a number of Wesley Foundation establishments on college campuses. These ministries are created to reach out to students, and often provide student housing to a few students in exchange for service to the ministry.
There are a wide range of theological and political beliefs in The United Methodist Church. For example, former Republican President George W. Bush is a member, and former Vice President Dick Cheney attends the United Methodist Church (though he is not a member). Democrat Hillary Clinton is a member of the United Methodist Church.
United Methodist elders and pastors may marry and have families. They are placed in congregations by their bishop. Elders and pastors can either ask for a new appointment or their church can request that they be re-appointed elsewhere. If the elder is a full-time pastor, the church is required to provide either a house or a housing allowance for the pastor.
Whereas most American Methodist worship is modeled after the Anglican Communion's Book of Common Prayer, a unique feature was the once practiced observance of the season of Kingdomtide, which encompasses the last thirteen weeks before Advent, thus dividing the long season after Pentecost into two discrete segments. During Kingdomtide, Methodist liturgy emphasizes charitable work and alleviating the suffering of the poor. This practice was last seen in The book of Worship for Church and Home by The United Methodist Church, 1965, and The Book of Hymns, 1966. While some congregations and their pastors might still follow this old calendar, the Revised Common Lectionary, with its naming and numbering of Days in the Calendar of the Church Year, is used widely. However, congregations who strongly identify with their African American roots and tradition would not usually follow the Revised Common Lectionary.
Adding more complexity to the mix, there are United Methodist congregations who orient their worship to the "free" church tradition, so particular liturgies are not observed. The United Methodist Book of Worship and The Hymns of the United Methodist Church are voluntarily followed in varying degrees. Such churches employ the liturgy and rituals therein as optional resources, but their use is not mandatory.
Social principles and participation in movements[link]
From the movement’s beginnings, with its roots in Wesleyan theology, Methodism has distinguished itself as a religious movement strongly tied to social issues. As father of the movement, John Wesley injected much of his own social philosophy into the movement as a whole. Wesley’s personal social philosophy was characterized by “an instructive reluctance to criticize existing institutions [which] was overborne by indignation at certain abuses which cried out for rectification.”[39] The Methodist Church’s responses to injustices in society are embodiments of the Wesleyan traditions of mercy and justice.
At the end of the 19th- and beginning of the 20th-centuries, the Methodist Church responded strongly to what it regarded as social ills (i.e. gambling, use of intoxicating beverages, etc.) with attention to the Methodist doctrines of sanctification and perfection through Christ. In the United States, today’s United Methodist Church continues to embody Methodist traditions in their response to social needs through the General Board of Church and Society and the General Board of Global Ministries.
Attitudes toward slavery[link]
Like most other national organizations, the Methodist Church experienced tensions and rifts over the slavery dispute. Both sides of the argument used the doctrines of the movement and scriptural evidence to support their case.
The initial statement of the Methodist position on slavery was delivered in the Conference minutes from 1780’s annual conference. After a comprehensive statement of the varied reasons slavery goes against “the laws of God, man, and nature,” the Conference answered in the affirmative to the question, “do we pass our disapprobation on all our friends who keep slaves and advise their freedom?”[39] This position was put into action in 1783. Preachers from the Baltimore Conference were required, under threat of suspension, to free their slaves.[39] By 1784, similar requirements were made of Methodists as a whole, laity and clergy alike. The negative reaction to this requirement was so strong that it had to be abandoned, but the rule was kept in the Book of Discipline.
As slavery disputes intensified in the 19th century, there emerged two doctrines within the Methodist Church. Churches in the South were primarily proslavery, while northern churches started antislavery movements. The apologia of the Southern churches was largely based in Old Testament scriptures, which often represent slavery as a part of the natural order of things.[39] New Testament writings were sometimes used to support the case for slavery as well. Some of the writings of Paul, especially in Ephesians, instruct slaves to remain obedient to their masters. Southern ideology also argued that slavery was beneficial for slaves, as well as their owners, saying that they were offered protections from many ills because of their slavery.[39] The antislavery movement in northern churches strengthened and solidified in response to the pro-slavery apologia of Southern churches.
Civil War and Reconstruction[link]
Many Northerners had only recently become religious (thanks to the Second Great Awakening) and religion was a powerful force in their lives. No denomination was more active in supporting the Union than the Methodist Episcopal Church. Carwardine argues that for many Methodists, the victory of Lincoln in 1860 heralded the arrival of the kingdom of God in America. They were moved into action by a vision of freedom for slaves, freedom from the terror unleashed on godly abolitionists, release from the Slave Power's evil grip on the state, and a new direction for the Union.[40] Methodists formed a major element of the popular support for the Radical Republicans with their hard line toward the white South. Dissident Methodists left the church.[41]
The Methodist family magazine Ladies' Repository promoted Christian family activism. Its articles provided moral uplift to women and children. It portrayed the War as a great moral crusade against a decadent Southern civilization corrupted by slavery. It recommended activities that family members could perform in order to aid the Union cause.[42]
During Reconstruction the Methodists took the lead in helping form Methodist churches for Freedmen, and moving into Southern cities even to the point of taking control, with Army help, of buildings that had belonged to the southern branch of the church.[43][44] To help the Freedmen the church set up the Freedmen’s Aid Society focused on creating an educational system for former slaves.[45] This organization, along with the church’s Department of Education for Negroes of the Board of Education, helped provide education to former slaves and their children. Within three months of its organization, the Freedmen’s Aid Society had begun work in the South. By the end of the first year, the society had more than fifty teachers.
Education of young people[link]
The Methodist church has always been strongly oriented towards the religious lives of the young. In 1848, the General Conference stated, “when the Church has collected...a great population born within [her] bosom, she cannot fulfill her high mission unless she takes measure to prevent this population from being withdrawn from under her care in the period of its youth.”[39] The first two American bishops of the Methodist Church, Thomas Coke and Francis Asbury, opened a preparatory school in Abingdon, Maryland in 1787.[39] The school was a strict environment, with seven hours a day devoted to study. The venture ended when a fire destroyed the building in which the school was housed.
In the 1870s, there was a broad movement toward incorporating Sunday schools into the doctrines of churches as a way to take ownership of the Christian education of children. This was the first great interdenominational movement the United States had ever seen. Methodists invested heavily in the cause of Christian education because of their emphasis on the child’s right to and ability to “respond to divine influences from the beginning.”[45]
Beginning after World War II, the Methodist churches in the United States continued developing, at a much greater pace, ministries on Universities, Colleges, Junior Colleges and other higher education institutions, on campuses of both church-owned and state schools throughout the United States and Canada, and to a lesser degree in Australia, New Zealand and the United Kingdom. Methodism boasts the largest number of higher education ministries, including teaching positions, of any Protestant denomination in the world in close competition with the Southern Baptist Convention. This emphasis is, in part, a reflection of the Methodist movement's earliest roots in The Oxford Holy Club, founded by John Wesley, his brother Charles, George Whitefield and others as a response to what they saw as the pervasive permissiveness and debauchery of Oxford University, and specifically Lincoln College when they attended. It is from the Holy Club that the earliest Methodist societies were formed and spread.[45][46]
Temperance movement[link]
The temperance movement was the social concern which most broadly captured the interest and enthusiasm of the Methodist Church. The movement was strongly tied to John Wesley’s theology and social principles. Wesley’s abhorrence of alcohol use was taken up by American Methodists, many of whom were active and prominent leaders within the movement.
The temperance movement appealed strongly to the Methodist doctrines of sanctification and Christian perfection. The Methodist presentation of sanctification includes the understanding that justification before God comes through faith. Therefore, those who believe are made new in Christ. The believer’s response to this sanctification then is to uphold God’s word in the world. A large part of this, especially in the late-19th century, was “to be their brother’s keepers, or [...] their brother’s brothers.”[47] Because of this sense of duty toward the other members of the church, many Methodists were personally temperate out of a hope that their restraint would give strength to their brothers. The Methodist stance against drinking was strongly stated in the Book of Discipline. Initially, the issue taken was limited to distilled liquors, but quickly evolved into teetotalism and Methodists were commonly known to abstain from all alcoholic beverages.[39]
In 1880, the general conference included in the Discipline a broad statement which included, “Temperance is a Christian virtue, Scripturally enjoined.”[47] Due to the temperate stance of the church, the practice of Eucharist was altered — to this day, Methodist churches most commonly use grape juice symbolically during Communion rather than wine. The Methodist church distinguished itself from many other denominations in their beliefs about state control of alcohol. Where many other denominations, including Roman Catholics, Protestant Episcopalians, Lutherans, and Unitarians, believed that the ill-effects of liquor should be controlled by self-discipline and individual restraint, Methodists believed that it was the duty of the government to enforce restrictions on the use of alcohol.[47] In 1904, the Board of Temperance was created by the General Conference to help push the Temperance agenda.
The women of the Methodist Church were strongly mobilized by the temperance movement. In 1879, a Methodist woman, Frances E. Willard, was voted to the presidency of the Women’s Christian Temperance Union, an organization which was characterized by heavy Methodist participation. To this day, the Women’s Division of the General Board of Global Missions holds property across on Capitol Hill in Washington, DC, which was built using funds provided by laypeople. Women of the church were responsible for 70% of the $650,000 it cost to construct the building in 1922. The building was intended to serve as the Methodist Church’s social reform presence of the Hill. The Board of Temperance, Prohibition and Public Morals was especially prominent within the building.[48]
Other countries[link]
An estimated 75 million people worldwide belong to the Methodist community, however the number has gone into steady decline, especially in North America, where an increasing number of people are leaving the old-line churches to join theologically conservative denominations.[49] Almost all Methodist churches are members of a consultative body called the World Methodist Council, which is headquartered at Lake Junaluska, North Carolina, in the United States.
Caribbean[link]
Methodism came to the Caribbean in 1760 when the planter, lawyer and Speaker of the Antiguan House of Assembly – Nathaniel Gilbert III (~1719–1774) returned to his sugar estate home in Antigua.[50]
Antigua[link]
The story is often told that in 1755, Nathaniel Gilbert, while convalescing, read a treatise of John Wesley, "An Appeal to men of Reason and Religion" sent to him by his brother Francis. As a result of having read this book Gilbert, two years later, journeyed to England with three of his slaves and there in at drawing room meeting arranged in Wandsworth on 15 January 1759, met the preacher John Wesley. He returned to the West Indies that same year and on his subsequent return began to preach to his slaves in Antigua.[50]
When Nathaniel Gilbert died in 1774 his work in Antigua was continued by his brother Francis Gilbert to approximately 200 Methodists. However, within a year Francis took ill and had to return to England and the work was carried on by Sophia Campbell ("a Negress") and Mary Alley ("a Mulatto"), two devoted women who kept the flock together with Class and Prayer meetings as best as they could.
On 2 April 1778, John Baxter , a local preacher and skilled shipwright from Chatham in England, landed at English harbour in Antigua (now called Nelson's Dockyard) where he was offered a post at the naval dockyard. Baxter was a Methodist and had heard of the work of the Gilberts and their need for a new preacher. He began preaching and meeting with the Methodists leaders, and within a year the Methodist community had grown to 600 persons. By 1783 the first Methodist Chapel was built in Antigua, with John Baxter as the local preacher, where its wooden structure now seated some 2,000 people.
St. Barts[link]
It was at this time, in 1785, that William Turton (1761–1817) a Barbadian son of a planter, met John Baxter in Antigua, and later as layman assisted in the Methodist work in the Swedish colony of St. Bartholomew from 1796.[50]
In 1786 the missionary endeavour in the Caribbean was officially recognised by the Conference in England, and that same year Rev. Dr. Thomas Coke, having been made Superintendent of the Church two years previously in America by Wesley, was travelling to Nova Scotia, but providence forced his ship to Antigua.
Jamaica[link]
Later Edward Fraser (1798-Aft.1850) a privileged Barbadian slave who in 1818 moved to Bermuda and subsequently met the new minister James Dunbar. The Nova Scotia Methodist Minister noted young Fraser's sincerity and commitment to his congregation and encouraged him by appointing him as assistant. By 1827 Fraser assisted in building a new chapel, was later freed, admitted to the Methodist Ministry to serve in Antigua and Jamaica.[50]
Barbados[link]
Ann Gill (1779–1866) a free-born coloured woman of reasonable comfort who, following Rev. William J. Shrewsbury's 1820's preachings used Civil Disobedience in an attempt to thwart magistrate rulings that prevented parishioners holding prayer meetings, to the point of paying and extraordinary £1700.00 in hopes to build a new chapel and having militia appointed by the Governor to protect her home from demolition.[51]
In 1884 an attempt was made at autonomy with the formation of two West Indian Conferences, however by 1903 the venture had failed. It was not until the 1960s that another attempt was made at autonomy. This second attempt resulted in the emergence of the Methodist Church in the Caribbean and the Americas (MCCA) in May 1967.
In the island of Barbados Francis Godson (1864–1953) became a Methodist who, having served briefly in several of the Caribbean islands, eventually immersed himself in helping those in hardship of the first world war in Barbados and later was appointed to the Legislative Council there and fought for the Pensioners. He was later followed by renowned Barbadian Augustus Rawle Parkinson (1864-19??) who also was the first principal of the Wesley Hall School in Barbados (which celebrated its 125 anniversary back in September 2009).[50]
In more recent times in Barbados, Victor Alphonso Cooke (born 1930) and Lawrence Vernon Harcourt Lewis (born 1932) are strong influences on the Methodist Church on the island.[50] Their contemporary and late member of the Dalkeith Methodist Church, was the former secretary of the University of the West Indies, consultant of the Canadian Training Aid Programme and a man of letters – Francis Woodbine Blackman (1922–2010) – it was his research and published works that enlightened much of this information on Caribbean Methodism.[52][53]
Africa[link]
The adherents of Methodism in Africa are now estimated to number 20 million. The latest figures indicate that the continent's largest groups of Methodists are in Sudan, East Africa, South Africa, Congo-Zaire and Liberia.
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Ghana[link]
The Methodist Church Ghana came into existence as a result of the missionary activities of the Wesleyan Methodist Church, inaugurated with the arrival of Joseph Rhodes Dunwell to the Gold Coast (Ghana) in 1835. Like the mother church, the Methodist Church in Ghana was established by people of Protestant background. Roman Catholic and Anglican missionaries came to the Gold Coast from the 15th century. A school was established in Cape Coast by the Anglicans during the time of Philip Quaque, a Ghanaian priest. Those who came out of this school had scriptural knowledge and scriptural materials supplied by the Society for the Propagation of Christian Knowledge. A member a resulting Bible study groups, William De-Graft, requested Bibles through captain Potter of the ship Congo. Not only were Bibles sent, but also a Methodist missionary. In the first eight years of the Church’s life, 11 out of 21 missionaries who worked in the Gold Coast died. Thomas Birch Freeman, who arrived at the Gold Coast in 1838 was a pioneer of missionary expansion. Between 1838 and 1857 he carried Methodism from the coastal areas to Kumasi in the Asante hinterland of the Gold Coast. He also established Methodist Societies in Badagry and AbeoKuta in Nigeria with the assistance of William De-Graft.
By 1854, the church was organized into circuits constituting a district with T.B. Freeman as chairman. Freeman was replaced in 1856 by William West. The district was divided and extended to include areas in the then Gold Coast and Nigeria by the synod in 1878, a move confirmed at the British Conference. The district were Gold Coast (Ghana) District, with T.R. Picot as chairman and Yoruba and Popo District, with John Milum as chairman. Methodist evangelization of northern Ghana began in 1910. After a long period of conflict with the colonial government, missionary work was established in 1955. Paul Adu was the first indigenous missionary to northern Ghana.
In July 1961, the Methodist Church in Ghana became autonomous, and was called the Methodist Church Ghana, based on a deed of foundation, part of the church's Constitution and Standing Orders.
The Methodist Church Ghana has a total membership of close to 600,000. The church has 15 dioceses, 3,814 societies, 1,066 pastors, 15,920 local preachers, 24,100 lay leaders, many schools, an orphanage, hospitals and clinics.
Southern Africa[link]
Main article: Methodist Church of Southern Africa
Methodism in Southern Africa began as a result of lay Christian work by an Irish soldier of the English Regiment, John Irwin, who was stationed at the Cape and began to hold prayer meetings as early as 1795.[54] The first Methodist lay preacher at the Cape, George Middlemiss, was a soldier of the 72nd regiment of the British Army stationed at the Cape in 1805.[55] This foundation paved the way for missionary work by: Methodist missionary societies from Great Britain, many of whom sent missionaries with the 1820 English settlers to the Western and Eastern Cape. Among the most notable of the early missionaries were Barnabas Shaw and William Shaw.[56][57][58] The largest group was the Wesleyan Methodist Church, but there were a number of others that joined together to form the Methodist Church of South Africa, later known as The Methodist Church of Southern Africa.[59]
The Methodist Church of Southern Africa is the largest mainline Christian denomination in South Africa – 7.3% of the South African population recorded their religious affiliation as 'Methodist' in the last national census.[60]
Peter J. Harley born 24 November 1931 in Acres Goodwood Cape Town is the longest serving Local Preacher in the Cape of Good Hope District. Renowned throughout for the futuristic type of youth programs which today is the norm, teaching young people in disadvantaged areas about terms such organograms, resource, co-ordinator,liaison,scrounger as far back as 1969 way ahead of its time. Harley worked in an that area to quote his original statement in '69 "Our premise was that within every community there are organisations and groupings exercising an influence for good. Organisations like sports clubs, Boy Scouts, Ratepayers Associations etc, etc, including ofcourse the Churches and Mosques as the main sources of good influence. However, through investigation we discovered the these influences for good on a community (including the churches) penetrated the community only up to a point beyond which the influence of the church were either diminished or not felt at all. Even though it was impossible to mark on a map where the good influences diminished or stopped. It was decided rightly or wrongly to make such a marking. That mark became for us a line, a sort of FRONTIER and it was specifically beyond that frontier where we would concentrate our efforts.From 1969 through 1974 they drew up to 450 of the youth in the area unfailingly attending its activities week by week. An outspoken and challenging local preacher, the preached word more often than not sending parishioners home with much food for thought as the unadulterated word is preached as a pure Methodist. The originator of many Bible Study groups throughout the Peninsula of which some are still in operation. Many young people originally from that group have advanced to become leaders in various fields with much thanks and gratefulness to the commitment and dedication of Peter Harley for the spreading of the Gospel and above all: teaching others to teach.[61]
Mozambique[link]
The Igreja Metodista Unida is one of the largest Christian denominations of Mozambique.
Asia[link]
China[link]
Methodism was brought to China in the fall of 1847 by the Methodist Episcopal Church. The first missionaries sent out were Judson Dwight Collins and Moses Clark White, who sailed from Boston 15 April 1847, and reached Foochow 6 September. They were followed by Henry Hickok and Robert Samuel Maclay, who arrived 15 April 1848. In 1857 it baptized the first convert in connection with its labors. In August 1856, a brick church, called the "Church of the True God" (真神堂), the first substantial church building erected at Foochow by Protestant Missions, was dedicated to the worship of God. In the winter of the same year another brick church, located on the hill in the suburbs on the south bank of the Min, was finished and dedicated, called the "Church of Heavenly Peace" (天安堂). In 1862, the number of members was 87. The Foochow Conference was organized by Isaac W. Wiley on 6 December 1867, by which time the number of members and probationers had reached 2,011.
Rev. Hok Chau 周學 (also known as Lai-Tong Chau, 周勵堂) was the first Chinese ordained minister of the South China District of the Methodist Church (incumbent 1877-1916). Benjamin Hobson (1816-1873), a medical missionary sent by the London Missionary Society in 1839, set up a highly successful Wai Ai Clinic (惠愛醫館) [62] [63] Liang Fa (Leung Fat in Cantonese, 梁發, 1789-1855, ordained by the London Missionary Society), Hok Chau and others worked there. Rev. Liang (age 63) baptized Chau (quite young) in 1852. The Methodist Church based in England sent missionary George Piercy to China. In 1851, Piercy went to Guangzhou (Canton), where he worked in a trading company. In 1853, he started a church in Guangzhou. In 1877, Chau was ordained by the Methodist Church, where he pastored for 39 years. [64] [65]
In 1867, the mission sent out the first missionaries to Central China, who began work at Kiukiang. In 1869 missionaries were also sent to the capital city Peking, where they laid the foundations of the work of the North China Mission. In November 1880, the West China Mission was established in Sichuan Province. In 1896 the work in the Hinghua prefecture (modern-day Putian) and surrounding regions was also organized as a Mission Conference.[66]
In 1947, the Methodist Church in the Republic of China celebrated its centennial. In 1949, however, the Methodist Church moved to Taiwan with the Kuomintang government. On 21 June 1953, the Taipei Methodist Church was erected, then local churches and chapels with a baptized membership numbering over 2,500. Various types of educational, medical and social services are provided (including Tunghai University). In 1972 the Methodist Church in the Republic of China became autonomous and the first bishop was installed in 1986.
India[link]
Main article: Methodist Church in India
Methodism came to India twice, in 1817 and in 1856, according to P. Dayanandan who has done extensive research on the subject.[67] Dr. Thomas Coke and six other missionaries set sail for India on New Year's Day in 1814. Dr. Coke, then 66, died en route. Rev. James Lynch was the one who finally arrived in Madras (present day Chennai) in 1817 at a place called Black Town (Broadway), later known as George Town. Lynch conducted the first Methodist missionary service on 2 March 1817, in a stable. The first Methodist church was dedicated in 1819 at Royapettah. A chapel at Broadway (Black Town) was later built and dedicated on 25 April 1822. This church was rebuilt in 1844 since the earlier structure was collapsing. At this time there were about 100 Methodist members in all of Madras, and they were either Europeans or Eurasians (European and Indian descent). Among those names associated with the founding period of Methodism in India are Elijah Hoole & Thomas Cryer, who came as missionaries to Madras. In 1857, the Methodist Episcopal Church started its work in India, and with prominent Evangelists like William Taylor the Emmanuel Methodist Church, Vepery, was born in 1874. Famous evangelist Bishop James Mills Thoburn established the Thoburn Memorial Church in calcutta (Kolkata) in 1873 and the famous Calcutta Boys' School in 1877. In 1947 the Wesleyan Methodist Church in India merged with Presbyterians, Anglicans and other Protestant churches to form the Church of South India while the American Methodist Church remained affiliated as the Methodist Church in southern Asia (MCSA) to the mother church in USA- the United Methodist Church till 1981, when by an enabling act the Methodist Church in India (MCI) became an autonomous church in India. Today, the Methodist Church in India is governed by the General Conference of the Methodist Church of India headed by 6 Bishops, with headquarters at Methodist Centre, 21 YMCA Road, Mumbai, India...[68]
Malaysia and Singapore[link]
Main articles: Methodist Church in Malaysia and Methodist Church in Singapore
Missionaries from Britain, North America, and Australia founded Methodist churches in many Commonwealth countries. These are now independent and many of them are stronger than the former "mother" churches. In addition to the churches, these missionaries often also founded schools to serve the local community. A good example of such schools are the Methodist Boys' School in Kuala Lumpur, Malaysia and Anglo-Chinese School, Methodist Girls' School and Fairfield Methodist Schools in Singapore.
Philippines[link]
Main article: United Methodist Church in the Philippines
The beginnings of Methodism in the Philippines islands grow from the American invasion of the Philippines following the Spanish-American War. On 21 June 1898, the American executives of the Mission Society of the Methodist Episcopal Church expressed their desire to join other Protestant denominations in starting mission work in the islands and to enter into any comity agreement that would facilitate the establishment of such mission. The first Protestant worship service was conducted on 28 August 1898 by an American military chaplain named Rev. George C. Stull. Rev. Stull was an ordained Methodist minister from the Montana Annual Conference of The Methodist Episcopal Church (Later became The United Methodist Church in 1968).
Methodist and Wesleyan traditions in the Philippines are shared by three of the largest mainline Protestant churches in the country – The United Methodist Church, Iglesia Evangelica Metodista En Las Islas Filipinas (IEMELIF) (Evangelical Methodist Church in the Philippine Islands), and The United Church of Christ in the Philippines.[69] There are also evangelical Protestant churches in the country with Methodist and Wesleyan tradition like The Wesleyan Church of the Philippines, Inc. Free Methodist Church of the Philippines,[70] and the Church of the Nazarene in the Philippines.[71] There are also the IEMELIF Reform Movement (IRM), The Wesleyan (Pilgrim Holiness) Church of the Philippines, the Philippine Bible Methodist Church, Inc., the Pentecostal Free Methodist Church, Inc., the Fundamental Christian Methodist Church, The Reformed Methodist Church, Inc., The Methodist Church of the Living Bread, Inc., and the Wesley Evangelical Methodist Church & Mission, Inc.
There are three Episcopal Areas of the United Methodist Church in the Philippines namely: Baguio Episcopal Area,[72] Davao Episcopal Area [73] and Manila Episcopal Area.[74]
File:AIM Pilipinas First Bishop.jpeg
Consecration of the first bishop of Ang Iglesia Metodista sa Pilipinas held at Luacan Church in Bataan, Philippines
A call for autonomy within groups in The United Methodist Church was discussed at many conferences led mostly by bishop candidates. Only in 2010 did decisive action led to the establishment of the Ang Iglesia Metodista sa Pilipinas,[75] with groups in Palawan, Bataan, Zambales, Pangasinan, Bulacan,[76]. Aurora, Nueva Ecija, Metro Manila Area, some part of Pampanga, and Cavite. It was led by Bishop Lito C. Tangonan, Rev. George Buenaventura, Chita Milan and Atty. Joe Frank E. Zuñiga. The group finally declared its full autonomy and incorporated legally with Securities and Exchange Commission of the Philippines and was approved on December 7, 2011 with papers held for by present procurators. It now has 126 local churches all over the Philippines. Rev. Lito Tangonan becomes the first bishop of the autonomous church and was consecrated March 17, 2012.[77]
South Korea[link]
One of the strongest current Methodist churches in the world is that of South Korea. There are many Korean-language Methodist churches in North America catering to Korean-speaking immigrants, not all of which are named as Methodist. There are several denominations that are of Wesleyan and Methodist heritage, but are not explicitly Methodist.
The first missionary sent out was R. S. Mclay, who sailed from Japan 1884, and was given the authority of medical and schooling permission from Gojong, Korean Emperor. Next year, H. G. Apenzeller from North Methodist church, who arrived 5 April 1885, started to evangelize with Dr. Scranton and his mother. They established "Jeongdon Metheodist Church"(정동감리교회), "Sangdong Pharmacy Store"(상동약국) becoming "Sangdong Methodist Church"(상동감리교회) and "Baejae School"(배재학당). In 1895, there were Bishop E. R. Hendrix and Dr. C. F. Reid from South Methodist Church, who established "Jonggyo Methodist Church"(종교감리교회) and "Baewha School"(배화학당). In 1930, the Korean Methodist Church was reunited as "Joseon Methodist Church"(기독교조선감리회) before United Methodist Church in U.S[clarification needed].
The Korean Methodist Church has 11 bishops and 12 Annual Conferences in the Republic of Korea. The Korean Methodist Church is also a strong Methodist Church for international mission, sending missionaries to 76 countries in the world.
Europe[link]
There are small Methodist Churches in most European countries, the strongest outside the British Isles being in Germany. A few of these derive from links with the American rather than the British church.[78] There is a degree of co-operation between the individual Methodist churches in Europe, including European Methodist Council, and European Methodist Youth & Children
Ireland[link]
The Methodist Church in Ireland covers the entire island of Ireland including Northern Ireland (United Kingdom) and the Republic of Ireland. Eric Gallagher was the head of the Church in the 1970s. He was one of the group of Protestant churchmen who met with Provisional IRA officers in Feakle, County Clare to try to broker peace. The meeting was unsuccessful due to a Garda raid on the hotel. The church suffered a split in Ireland in 1973 when a group of churches formed the Fellowship of Independent Methodist Churches. Another strong Methodist movement in Ireland is the Church of the Nazarene which takes its roots from American Methodism as opposed to British whilst still rejecting episcopal polity.
France[link]
In France, the methodist movement was founded in the 1820s[citation needed], and several sections of the Methodist Church joined the Reformed Church of France in 1938. The Methodist Church exists today in France under various names. The best-known is the "UEEM" (l'Union de l'Eglise Evangélique Méthodiste de France), the Union of Evangelical Methodist Churches of France. It is the fruit of a fusion in 2005 between the Methodist Church of France and the Union of Methodist Churches (in France). The UEEM is a part of the world organization: The United Methodist Church.
The Reverend Emmanuel Briglia.[79] has founded, in 1998, an independent conservative and high-church Anglican-Methodist mission in South-East of France named Mission Méthodiste Episcopale du Var.[80] and commonly named "Mission anglicane méthodiste du Christ-Roi" (Anglican Methodist mission of Christ the King). This small community tries to keep the original link between Methodism and Anglicanism, through the devotional practices, liturgy and customs of early Western or medieval and increasingly Eastern European origin, according to the famous words of Reverend John Wesley: "I simply described the plain old religion of the Church of England, which was now almost everywhere spoken against under the new name of Methodism".
Hungary[link]
The first Methodist missions in Hungary were established in 1898 in the German-speaking Bácska region (since 1918 part of the Serbian province of Vojvodina) and in 1905 in Budapest. The church in Hungary split in 1974-5 over the question of interference by the communist state.
Today, the Hungarian Methodist Church has 40 congregations in 11 districts.[81] The seceding Hungarian Evangelical Fellowship also considers itself a Methodist church. It has 8 full congregations and several mission groups, and runs a range of charitable organizations: hostels and soup kitchens for the homeless, a non-denominational theological college,[82] a dozen schools of various kinds, and four old people's homes. The Fellowship was granted official church status by the state in 1981. Both Methodist churches lost official church status under discriminatory legislation passed in 2011, limiting the number of recognized churches to 14.[83] However, the list of recognized churches was lengthened to 32 at the end of February 2012.[84] This gave recognition to the Hungarian Methodist Church and to two other Methodist-derived denominations – the Salvation Army, which was banned in Hungary in 1949 but returned in 1990, and currently has four congregations, and the Church of the Nazarene, which entered Hungary in 1996 – but not to the Hungarian Evangelical Fellowship. The legislation has been strongly criticized by the Venice Commission of the Council of Europe as discriminatory.[85]
The Hungarian Methodist Church, the Salvation Army, and the Church of the Nazarene have formed an association mainly for publishing purposes.[86] The Hungarian Evangelical Fellowship also has a publishing arm.[87]
Italy[link]
The Italian Methodist Church ("OPCEMI – Opera per le Chiese Evangeliche Metodiste in Italia) is small, with c.5,000 members. Since 1975 it is in a formal covenant partnership with the Waldensian Church. The Italian Methodist Church was previously an overseas district of the British Methodist Church.
Bertrand Tipple, pastor of the American Methodist Church in Rome, founded a college there.[88]
Russia[link]
The Methodist Church established several strongholds in Russia – Saint Petersburg in the west and the Vladivostok region in the east, with big Methodist centers right in the middle, in Moscow and Ekaterinburg (former Sverdlovsk). Methodists began their work in the west amongst Swedish immigrants in 1881 and started their work in the east in 1910.[89] On 26 June 2009, Methodists celebrated the 120th year since Methodism arrived in Czarist Russia by erecting a new Methodist centre in Saint Petersburg.[89] A Methodist presence was continued in Russia for 14 years after the Russian Revolution of 1917 through the efforts of Deaconess Anna Eklund.[90] In 1939, political antagonism stymied the work of the Church and Deaconess Anna Eklund was coerced to return to her native Finland.[89] After 1989, the collapse of the Soviet Union gave way to the surge of religious freedoms[91] and people's hunger for spiritual and hopeful message. During the 1990s, Methodism experienced a powerful wave of revival in the nation.[89] Three sites in particular carried the torch - Samara, Moscow and Ekaterinburg. Today, The United Methodist Church in Eurasia has 116 congregations, each with a native pastor. There are currently 48 students enrolled in residential and extension degree programs at the United Methodist Seminary in Moscow.[89]
North America[link]
Bermuda[link]
Bermuda's Methodist Synod, is a separate presbytery of the United Church of Canada's Maritime Conference.
Canada[link]
See also: Methodist Church of Canada and Methodist Rome
The father of Methodism in Canada was William Black who began preaching in settlements along the Petitcodiac River of New Brunswick in 1781.[92] A few years afterwards, Methodist Episcopal circuit riders from New York State began to arrive in Canada West at Niagara, and the north shore of Lake Erie in 1786, and at the Kingston region on the northeast shore of Lake Ontario in the early 1790s. At the time the region was part of British North America and became part of Upper Canada after the Constitutional Act of 1791. Upper and Lower Canada were both part of the New York Episcopal Methodist Conference until 1810 when they were transferred to the newly formed Genesee Conference. Reverend Major George Neal began to preach in Niagara in October 1786, and was ordained in 1810 by Bishop Philip Asbury, at the Lyons, New York Methodist Conference. He was Canada's first saddlebag preacher, and travelled from Lake Ontario to Detroit for 50 years preaching the gospel. The spread of Methodism in the Canadas was seriously disrupted by the War of 1812 but quickly gained lost ground after the Treaty of Ghent was signed in 1815. In 1817 the British Wesleyans arrived in the Canadas from the Maritimes but by 1820 had agreed, with the Episcopal Methodists, to confine their work to Lower Canada (present-day Quebec) while the later would confine themselves to Upper Canada (present-day Ontario). In 1828 Upper Canadian Methodists were permitted by the General Conference in the United States to form an independent Canadian Conference and, in 1833, the Canadian Conference merged with the British Wesleyans to form the Wesleyan Methodist Church in Canada. The Methodist Church of Canada was an 1884 union of pioneering groups.
In 1925, they merged with the Presbyterians, then by far the largest Protestant communion in Canada, most Congregationalists, Union Churches in Western Canada, and the American Presbyterian Church in Montreal, to form the United Church of Canada. In 1968, the Evangelical United Brethren Church's Canadian congregations joined after their American counterparts joined the United Methodist Church.
Oceania[link]
Australia[link]
Various branches of Methodism in Australia merged in the 20 years from 1881, with a union of all groups except the Lay Methodists forming the Methodist Church of Australasia in 1902.[93]
In 1945 the Rev. Dr. Kingsley Ridgway offered himself as a Melbourne based "field representative" for a possible Australian branch of the Wesleyan Methodist Church of America, after meeting an American serviceman who was a member of that denomination.[94] The Wesleyan Methodist Church of Australia was founded on his work.
The Methodist Church of Australasia merged with the majority of the Presbyterian Church of Australia and the Congregational Union of Australia in 1977, becoming the Uniting Church.Wesley Mission in Pitt Street Sydney is not only the largest parish in the Uniting Church but also strongly in the Wesleyan tradition.[95] The Wesleyan Methodist Church of Australia continues to operate independently. There are also other independent Methodist congregations, some of which were established by, or have been impacted by, Tongan immigrants.
Fiji[link]
As a result of the early efforts of missionaries, most of the natives of the Fiji Islands were converted to Methodism in the 1840s and 1850s.[96] Most ethnic Fijians are Methodists today (the others are largely Roman Catholic), and the Methodist Church of Fiji and Rotuma is in important social force.
New Zealand[link]
The Methodist Church of New Zealand was the fourth most frequent religious affiliation chosen by those who declared one in the 2006 national census.[97]
Samoan Islands[link]
In 1868, Piula Theological College was established in Lufilufi on the north coast of Upolu island in Samoa and serves as the main headquarters of the Methodist church in the country.[98] The college includes the historic Piula Monastery as well as Piula Cave Pool, a natural spring situated beneath the church by the sea. The Methodist Church is the third largest denomination throughout the Samoan Islands, in both Samoa and American Samoa.
Tonga[link]
Methodism had a particular resonance with the inhabitants of Tonga. As of 2006[update] somewhat more than a third of Tongans adhered to the Methodist tradition.[99][100] Methodism is represented on the island by a number of churches including the Free Church of Tonga and the Free Wesleyan Church, which the largest church in Tonga. The royal family of the country are prominent members, and the late king was a lay preacher.
See also[link]
Notes[link]
- ^ This social analysis is a summary of a wide variety of books on Methodist history, articles in The Methodist Magazine etc. Most of the Methodist aristocracy were associated with the Countess of Huntingdon who invited Methodist preachers to gatherings she hosted. Methodists were the leaders at that time in reaching out to the poorest of the working classes in any major way. A number of soldiers were also Methodists.[101]
- ^ Arminianism is named after Jacobus Arminius, a Dutch Reformed pastor who was trained to preach Calvinism, but concluded that some aspects of Calvinism had to be modified in the light of Scripture.[102] Both of these branches of Reformation doctrine hold as essential the "Solas" – Scripture alone, Grace alone, Faith alone, Glory to God alone.[103] John Wesley was perhaps the clearest English proponent of Arminian theology.[104] In spite of the differences, these twin strands have much common ground, such as that salvation is entirely a work of God alone with no work by which it can be earned (monergism), and that one cannot either turn to God nor believe unless God has first drawn a person and implanted the desire in their heart (the Wesleyan doctrine of prevenient grace).[105] The primary difference is that Arminians interpret the Bible as teaching that the saving work of Jesus Christ is for all people (general atonement) but effective only to those who believe in accordance with the Reformation principles of Grace alone and Faith alone. While also holding to these principles, the Solas, Calvinists emphasize the deterministic[106] interpretation of Election, that salvation is only for a few decreed by God (limited atonement) while all others are decreed to be condemned.[107]
References[link]
- ^ μέθοδος, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus
- ^ http://www.adherents.com/adh_branches.html#Christianity
- ^ "What We Believe – Founder of the United Methodist Church". United Methodist Church of Whitefish Bay. http://www.umcwfb.org/_ABOUTUS/about_us_ourstory.htm. Retrieved 1 August 2007.
- ^ "What is Methodism?". Methodist Central Hall Westminster. http://www.methodist-central-hall.org.uk/index.php?option=com_content&view=category&id=14:what-is-methodism&Itemid=5. Retrieved 24 May 2011.
- ^ An introduction to world Methodism. Cambridge University Press. http://books.google.com/books?id=5aLzLqGPrPUC&dq=books+on+methodism&cad=0. Retrieved 31 December 2007.
- ^ A Collection of Hymns, for the use of the people called Methodists. T. Blanshard. http://books.google.com/books?id=qScPAAAAIAAJ&dq=collection+of+hymns&printsec=frontcover&ct=result#PPA1,M1. Retrieved 31 December 2007.
- ^ Arnold Dallimore. George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth-Century Revival. Carlisle, Pennsylvania: Banner of Truth Trust, 1980.
- ^ American Methodism. S.S. Scranton & Co.. http://books.google.com/books?id=M0cgmaRqH_IC&pg=PA29&dq=methodism+and+its+missionary+work#v=onepage&q=methodism%20and%20its%20missionary%20work&f=false. Retrieved 2007–10–18. "But the most noticeable feature of British Methodism is its missionary spirit, and its organized, effective missionary work. It takes the lead of all other churches in missionary movements. From its origin, Methodism has been characterized for its zeal in propagandism. It has always been missionary."
- ^ Models for Christian Higher Education: Strategies for Survival and Success in the Twenty-First Century. William B. Eerdmans Publishing Company. http://books.google.com/books?id=0qKNkgSKPXsC&pg=PA290&dq=wesleyan+christian+church+hospitals+schools+orphanages+universities+serve+others#v=onepage&q&f=false. Retrieved 2007–10–18. "Wesleyan institutions, whether hospitals, orphanages, soup kitches, or schools, historically were begun with the spirit to serve all people and to transform society."
- ^ "Lincoln College, Oxford, Famous Alumni, John Wesley (1703 - 1791)". Lincoln College, Oxford Univeristy. http://www.linc.ox.ac.uk/index.php?page=famous+alumni%3Ajohn+wesley+%281703+-+1791%29. Retrieved 24 May 2011.
- ^ BBC History
- ^ Richard Bennett, "Howell Harris and the Dawn of Revival", (1909, Eng. tr. 1962), ISBN 1-85049-035-X
- ^ "Home of the 'first rise' of Methodism". The Methodist Recorder Online, a Methodist newspaper. http://www.methodistrecorder.co.uk/mroxford.htm. Retrieved 21 May 2011.
- ^ John Wesley, Journal 31 March 1739
- ^ Dallimore. George Whitefield.
- ^ Wesley, "Sermons on Several Occasions", No. 53
- ^ "The Book of Offices"
- ^ Religion in Newfoundland and Labrador: Newfoundland and Labrador Heritage. Heritage.nf.ca. Retrieved on 2011-12-11.
- ^ Preface to The Methodist Hymn Book, December 1933
- ^ John Wesley's "Preface to A collection of Hymns for use of the People called Methodists, 20 October 1779
- ^
"Methodism". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. - ^ http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/meth-council-docs/rc_pc_chrstuni_doc_20060723_text-association_en.html
- ^ Vatican Radio, 2012, Methodist Viewpoint on Ecumenical Dialogue," http://www.news.va/en/news/methodist-viewpoint-on-ecumenical-dialogue
- ^ Rev. Donald Bolan, Pontifical Council for Promoting Christian Unity, 'Catholic-Methodist relations: Working for a "joint living out of the Gospel,"' 2007. http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/meth-council-docs/rc_pc_chrstuni_doc_20070125_bolen-methodists_en.html
- ^ Joint Commission for Dialogue Between the Roman Catholic Church and the World Methodist Council, 2006, "The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church," http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/meth-council-docs/rc_pc_chrstuni_doc_20060604_seoul-report_en.html
- ^ Anglican-Methodist Covenant
- ^ The Methodist Church in Britain | The Scottish Church Initiative For Union (SCIFU). Methodist.org.uk. Retrieved on 2011-12-11.
- ^ "Lutheran—United Methodist Dialogue". Evangelical Lutheran Church in America. http://www.elca.org/ecumenical/ecumenicaldialogue/unitedmethodist/index.html. Retrieved 2007–06–08.
- ^ "Methodists yes to full communion with Lutherans; no on gay change". Ecumenical News International. http://www.eni.ch/featured/article.php?id=1867. Retrieved 2007–05–16.
- ^ "Council approves interim pacts with Episcopalians, Lutherans". The United Methodist Church. http://archives.umc.org/interior.asp?ptid=1&mid=7664. Retrieved 2007–06–08.
- ^ http://thewru.com/
- ^ Welcome to IMCGB - Home page. Imcgb.org.uk. Retrieved on 2011-12-11.
- ^ [Meyer 200, 354]
- ^ Methodist World Peace Commission administered Civilian Public Service units at Duke University Hospital in Durham, North Carolina and Cherokee State (Psychiatric) Hospital in Cherokee, Iowa (list of CPS Camps).
- ^ World Growth of the United Methodist Church in Comparative Perspective: A Brief Statistical Analysis | Robert. Methodist Review. Retrieved on 2011-12-11.
- ^ The Doctrines and Discipline of the African Methodist Episcopal Zion Church, with an Appendix; Revised by the General Conference, Atlanta, Georgia July 16–22, 2008. Charlotte, NC: A.M.E. Zion Publishing House, 2008. ¶2, ¶3, ¶656.
- ^ "Quick Facts". The United Methodist Church. http://archives.umc.org/interior.asp?ptid=6&mid=2119. Retrieved 2007–08–01.
- ^ "Mission". Commission on Pan-Methodist Cooperation & Union. http://www.panmethodist.org/panmeth/mission.htm. Retrieved 2007–08–01.
- ^ a b c d e f g h Camerona, Richard M. Methodism and Society. Vol. 1–3. Nashville, TN: Abingdon Press, 1961. Print.
- ^ Richard Carwardine, "Methodists, Politics, and the Coming of the American Civil War," Church History, September 2000, Vol. 69 Issue 3, pp 578-609 in JSTOR
- ^ Ralph E. Morrow, "Methodists and 'Butternuts' in the Old Northwest," Journal of the Illinois State Historical Society Vol. 49, No. 1 (Spring, 1956), pp. 34-47 in JSTOR
- ^ Kathleen L. Endres, "A Voice for the Christian Family: The Methodist Episcopal 'Ladies' Repository' in the Civil War," Methodist History, January 1995, Vol. 33 Issue 2, pp 84-97
- ^ William W. Sweet, "Methodist Church Influence in Southern Politics," Mississippi Valley Historical Review, Vol. 1, No. 4 (Mar., 1915), pp. 546-560 in JSTOR
- ^ Ralph E. Morrow, "Northern Methodism in the South during Reconstruction," Mississippi Valley Historical Review Vol. 41, No. 2 (September 1954), pp. 197-218 in JSTOR
- ^ a b c Halford F. Luccock, Paul Hutchinson, and Robert W. Goodloe, The Story of Methodism (1926)
- ^ United Methodist Board of Higher Education Ministries www.gbhem.org
- ^ a b c Agnew, Theodore L. The History of American Methodism: in three volumes. Volumes 1–3. Nashville, TN: Abingdon Press, 1964. Print.
- ^ ”The United Methodist Building." General Board of Church and Society. Web. 24 November 2009. <http://www.umc-gbcs.org/site/c.frLJK2PKLqF/b.3791391/k.348A/The_United_Methodist_Building.htm>
- ^ Cracknell and White (2005), p. 'i' (frontmatter)
- ^ a b c d e f Blackman, Francis 'Woodie' John Wesley 300: Pioneers, Preachers and Practitioners (Barbados: Dalkeith Methodist Church, 2003, 89 pp, ISBN 976-8080-61-2)
- ^ Blackman, Francis, National heroine of Barbados: Sarah Ann Gill (Barbados: Methodist Church, 1998, 27 pp)
- ^ Blackman, Francis, Methodism: 200 Years in British Virgin Islands (British Virgin Islands: Methodist Church, 1989, 151 pp, ISBN 976-8001-36-4)
- ^ Blackman, Francis, Methodism, 200 years in Barbados (Barbados: Caribbean Contact, 1988, 160 pp)
- ^ Millard-Jackson, J "Who called the tune? Methodist Missionary policy in South Africa during the 19th century" in Forster, D and Bentley, W. Methodism in Southern Africa: A celebration of Wesleyan Mission. Kempton Park. AcadSA publishers (2008:31).
- ^ Forster, D. "God's mission in our context, healing and transforming responses" in Forster, D and Bentley, W. Methodism in Southern Africa: A celebration of Wesleyan Mission. Kempton Park. AcadSA publishers (2008:79–80)
- ^ Millard-Jackson, J "Who called the tune? Methodist Missionary policy in South Africa during the 19th century" in Forster, D and Bentley, W. Methodism in Southern Africa: A celebration of Wesleyan Mission. Kempton Park. AcadSA publishers (2008:34–37)
- ^ Forster, D. "God's mission in our context, healing and transforming responses" in Forster, D and Bentley, W. Methodism in Southern Africa: A celebration of Wesleyan Mission. Kempton Park. AcadSA publishers (2008:80)
- ^ Grassow, P. "William Shaw" in Forster, D and Bentley, W. Methodism in Southern Africa: A celebration of Wesleyan Mission. Kempton Park. AcadSA publishers (2008:13–25)
- ^ official website of The Methodist Church of Southern Africa
- ^ For a discussion of Church membership statistics in South Africa please refer to Forster, D. "God's mission in our context, healing and transforming responses" in Forster, D and Bentley, W. Methodism in Southern Africa: A celebration of Wesleyan Mission. Kempton Park. AcadSA publishers (2008:97–98)
- ^ Serving on the Frontiers of Society by Clive J. Pillay published 1999
- ^ http://blog.ifeng.com/article/46027.html
- ^ http://mall.cnki.net/magazine/Article/GDSI199901009.htm
- ^ Rebecca Chan Chung, Deborah Chung and Cecilia Ng Wong, "Piloted to Serve", 2012
- ^ https://www.facebook.com/PilotedToServe
- ^ Stephen Livingstone Baldwin, Foreign Missions of the Protestant Churches, 1900
- ^ "In commemoration of John Wesley". The Hindu (Chennai, India). 29 October 2004. http://www.hindu.com/fr/2004/10/29/stories/2004102903381000.htm.
- ^ GBGM Feature
- ^ uccp.ph. uccp.ph. Retrieved on 2011-12-11.
- ^ http://cebu.freemethodistchurch.org/aboutus.html
- ^ Philippines Church of the Nazarene | Mabuhay!. Nazarene.org.ph. Retrieved on 2011-12-11.
- ^ http://www.umcphilippines.org/baguioarea/
- ^ http://www.umcphilippines.org/davaoarea/
- ^ Manila Episcopal Area. Meaweb.blogspot.com. Retrieved on 2011-12-11.
- ^ "AIM Pilipinas Website". AIM Pilipinas. http://aimpilipinas.org/. Retrieved 2012-03-28.
- ^ "Philippine Methodist". AIM Pilipinas. http://philmethodist.blogspot.com/2011/06/first-annual-conference-of-pmc.html. Retrieved 2012-03-28.
- ^ "AIM Pilipinas Blogsite". AIM Pilipinas. http://aimpilipinas.blogspot.com/. Retrieved 2012-03-28.
- ^ The Methodist Church in Britain | Where we work: Europe archive. Methodist.org.uk. Retrieved on 2011-12-11.
- ^ Révérend Emmanuël Briglia - site officiel. Emmanuelbriglia.com. Retrieved on 2011-12-11.
- ^ Eglise Méthodiste Episcopale de France - Mission Anglicane Méthodiste du Christ Roi. Eglisemethodiste.canalblog.com. Retrieved on 2011-12-11.
- ^ Church site in Hungarian: Retrieved 18 September 2011.
- ^ John Wesley Theological College site: Retrieved 26 March 2012.
- ^ Fellowship site: [1]. College site: [2]. Both in Hungarian. Retrieved 18 September 2011.
- ^ Die Welt, 21 March 2012: Retrieved 26 March 2012.
- ^ Opinion on Act CCVI/2011: Retrieved 26 March 2012.
- ^ Hungarian Salvation Army site: Retrieved 18 September 2011.
- ^ Wesley Kiadó site in Hungarian: Retrieved 26 March 2012.
- ^ "METHODISTS BUY ROME SITE; Will Build a College in Connection with Mission Work". The New York Times. 26 January 1914. http://query.nytimes.com/mem/archive-free/pdf?res=9500E6DE113FE633A25755C2A9679C946596D6CF.
- ^ a b c d e "Centennial of Methodism in Russia observed". United Methodist Church. http://www.umc.org/site/apps/nlnet/content3.aspx?c=lwL4KnN1LtH&b=1723955&ct=7160023. Retrieved 2009–12–29.
- ^ "Develop United Methodist Center in St. Petersburg". United Methodist Church. http://gbgm-umc.org/global_news/full_article.cfm?articleid=5032. Retrieved 2009–12–29.
- ^ "Soviets OK New Religious Freedoms". deseretnews. http://www.deseretnews.com/article/124148/SOVIETS-OK-NEW-RELIGIOUS-FREEDOMS.html. Retrieved 2011–05–11.
- ^ G. S. French, "William black"Dictionary of Canadian Biography
- ^ Humphreys, Robert; Rowland Ward (1986). Religious Bodies in Australia. Melbourne: Robert Humphreys and Rowland Ward. p. 45. ISBN 1-86252-709-1.
- ^ O'Brien, Glen (1996). Kingsley Ridgway: Pioneer with a Passion. Melbourne: Wesleyan Methodist Church.
- ^ Humphreys, Robert; Rowland Ward (1986). Religious Bodies in Australia. Melbourne: Robert Humphreys and Rowland Ward. p. 47. ISBN 1-86252-709-1.
- ^ World Council of Churches, Methodist Church in Fiji and Rotuma.
- ^ "Table 25 in 2006 Census Data > QuickStats About Culture and Identity - Tables". Statistics New Zealand. http://www.stats.govt.nz/Census/2006CensusHomePage/classification-counts-tables/about-people/religious-affiliation.aspx. Retrieved 14 November 2011.
- ^ Fairbairn-Dunlop, Peggy (2003). Samoan women: widening choices. University of the South Pacific. p. 127. ISBN 982-02-0360-0U. http://books.google.co.nz/books?id=Tckqy2TMjqoC&pg=PA127&dq=Piula+Theological+College,+Lufilufi&cd=10#v=onepage&q=Piula%20Theological%20College%2C%20Lufilufi&f=false. Retrieved 2 February 2010.
- ^ (cf. Ernst, Manfred/ Winds of Change. Suva: PCC, 1994, p. 146)
- ^ government census of 2006 SPC - Tonga religion facts
- ^ J A Clapperton, "Romance and Heroism in Early Methodism", (1901)
- ^ Edgar Parkyns, "His Waiting Bride", (1996), pp169-170, ISBN 0-9526800-0-9
- ^ Gwyn Davies, "A Light in the Land", (2002), p. 46, ISBN 1-85049-181-X
- ^ John Wesley, Sermons on Several Occasions for further detail.
- ^ J. Steven Harper, "The Way to Heaven: The Gospel According to John Wesley", (1983), ISBN 0-310-25260-1
- ^ J S Banks, "The development of Doctrine – Early Middle Ages to the Reformation" in the "Books for Bible Students" series, (1901), Part 3, Ch. II and VI where the issues of determinism and the differences from Luther are discussed.
- ^ "The Baptist Confession of Faith 1689", Section 3, p. 13, edited by Peter Masters, The Wakeman Trust, (1981), ISBN 1-870855-24-8
- Cracknell, Kenneth and White, Susan J. (2005) An Introduction to World Methodism, Cambridge University Press, ISBN 0-521-81849-4.
Archives[link]
- The Archive of the Methodist Missionary Society is held at the School of Oriental and African Studies, London. http://www.soas.ac.uk/library/archives/
Further reading[link]
World[link]
- Dowson, Jean and Hutchinson, John (2003) John Wesley: His Life, Times and Legacy [CD-ROM], Methodist Publishing House, TB214
- Forster, DA and Bentley, W (eds.) (2008)What are we thinking? Reflections on Church and Society from Southern African Methodists. Methodist Publishing House, Cape Town. ISBN 978919883526.
- Forster, DA and Bentley, W (eds.) (2008) Methodism in Southern Africa: A celebration of Wesleyan Mission AcadSA Publishers, Kempton Park. ISBN 978-1-920212-29-2
- Harmon, Nolan B. (ed.) (1974) The Encyclopedia of World Methodism, Nashville: Abingdon Press, ISBN 0-687-11784-4.
- Heitzenrater, Richard P. (1994) Wesley and the People Called Methodists, Nashville: Abingdon Press, ISBN 0-687-01682-7
- Hempton, David (2005) Methodism: Empire of the Spirit, Yale University Press, ISBN 0-300-10614-9
- Hempton, David (1984) Methodism and Politics in British Society, 1750–1850, Stanford University Press, ISBN 0-8047-1269-7
- Kent, John (2002) Wesley and the Wesleyans, Cambridge University Press, ISBN 0-521-45532-4
- Warner, Wellman J. (1930) The Wesleyan Movement in the Industrial Revolution, London: Longmans, Green.
- Wilson, Kenneth. Methodist Theology. London, T & T Clark International, 2011 (Doing Theology).
United Kingdom[link]
- Brooks, Alan (2010) West End Methodism: The Story of Hinde Street, London: Northway Publications, 400pp.
African Americans[link]
- Campbell, James T. (1995) Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa, Oxford University Press, ISBN 0-19-507892-6
- George, Carol V.R. (1973) Segregated Sabbaths: Richard Allen and the Rise of Independent Black Churches, 1760–1840, New York: Oxford University Press, LCCN 73076908
- Montgomery, William G. (1993) Under Their Own Vine and Fig Tree: The African-American Church in the South, 1865–1900, Louisiana State University Press, ISBN 0-8071-1745-5
- Walker, Clarence E. (1982) A Rock in a Weary Land: The African Methodist Episcopal Church During the Civil War and Reconstruction, Louisiana State University Press, ISBN 0-8071-0883-9
- Wills, David W. and Newman, Richard (eds.) (1982) Black Apostles at Home and Abroad: Afro-American and the Christian Mission from the Revolution to Reconstruction, Boston, MA: G. K. Hall, ISBN 0-8161-8482-8
USA and Canada[link]
- Cameron, Richard M. (ed.) (1961) Methodism and Society in Historical Perspective, 4 vol., New York: Abingdon Press
- Lyerly, Cynthia Lynn (1998) Methodism and the Southern Mind, 1770–1810, Religion in America Series, Oxford University Press, ISBN 0-19-511429-9
- Meyer, Donald (1988) The Protestant Search for Political Realism, 1919–1941, Wesleyan University Press, ISBN 0-8195-5203-8
- Rawlyk, G.A. (1994) The Canada Fire: Radical Evangelicalism in British North America, 1775–1812, Kingston: McGill-Queen’s University Press, ISBN 0-7735-1221-7
- Schmidt, Jean Miller (1999) Grace Sufficient: A History of Women in American Methodism, 1760–1939, Nashville, TN: Abingdon Press ISBN 0-687-15675-0
- Semple, Neil (1996) The Lord's Dominion: The History of Canadian Methodism, Buffalo: McGill-Queen's University Press, ISBN 0-7735-1367-1
- Sweet, William Warren (1954) Methodism in American History, Revision of 1953, Nashville: Abingdon Press, 472 p.
- Wigger, John H. (1998) Taking Heaven by Storm: Methodism and the Rise of Popular Christianity in America, Oxford University Press, ISBN 0-19-510452-8 – p. ix & 269 focus on 1770–1910
Primary sources[link]
- Richey, Russell E., Rowe, Kenneth E. and Schmidt, Jean Miller (eds.) (2000) The Methodist Experience in America: a sourcebook, Nashville: Abingdon Press, ISBN 0-687-24673-3 – 756 p. of original documents
- Sweet, William Warren (ed.) (1946) Religion on the American Frontier: Vol. 4, The Methodists,1783–1840: A Collection of Source Materials, New York: H. Holt & Co., – 800 p. of documents regarding the American frontier
External links[link]
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| John Wesley | |
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John Wesley by William Hamilton |
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| Born | 28 June [O.S. 17 June] 1703 Epworth, Lincolnshire, England |
| Died | 2 March 1791(1791-03-02) (aged 87) London, England |
| Nationality | British |
| Alma mater | Christ Church, Oxford |
| Occupation | Preacher and theologian |
| Known for | Founder of the Methodist movement |
| Title | Reverend |
| Religion | Christian (Anglican and Methodist) |
| Spouse | Mary Wesley (née Vazeille) |
| Parents | Samuel & Susanna Wesley |
| Signature |  |
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John Wesley ( /ˈwɛzlɪ/; 28 June [O.S. 17 June] 1703 – 2 March 1791) was a Church of England cleric and Christian theologian. Wesley is largely credited, along with his brother Charles Wesley, as founding the Methodist movement which began when he took to open-air preaching in a similar manner to George Whitefield. In contrast to George Whitefield's Calvinism, Wesley embraced the Arminian doctrines that were dominant in the 18th-century Church of England. Methodism in both forms was a highly successful evangelical movement in the United Kingdom, which encouraged people to experience Jesus Christ personally.
Wesley's teachings, known as Wesleyanism, provided the seeds for both the modern Methodist movement, the Holiness movement, Pentecostalism, the Charismatic Movement, and Neo-charismatic churches, which encompass numerous denominations across the world. In addition, he refined Arminianism with a strong evangelical emphasis on the Reformed doctrine of justification by faith.
Overview[link]
Wesley helped to organize and form societies of Christians throughout England, Scotland, Wales, North America and Ireland as small groups that developed intensive, personal accountability, discipleship and religious instruction among members. His great contribution was to appoint itinerant, unordained preachers who travelled widely to evangelise and care for people in the societies. Young men who acted as their assistants, known as "exhorters", emulated the twelve apostles after the ascension of Jesus.[citation needed]
Under Wesley's direction, Methodists became leaders in many social issues of the day, including the prison reform and abolitionism movements. Wesley's contribution as a theologian was to propose a system of opposing theological stances. His greatest theological achievement was his promotion of what he termed "Christian Perfection", or holiness of heart and life. Wesley held that, in this life, Christians could come to a state in which the love of God, or perfect love, reigned supreme in their hearts. His evangelical theology, especially his understanding of Christian perfection, was firmly grounded in his sacramental theology. He continually insisted on the general use of the means of grace (prayer, scripture, meditation, Eucharist, etc.) as the means by which God sanctifies and transforms the believer.
Later in his career Wesley was a keen abolitionist.[1] He spoke out and wrote against the slave trade. He published a pamphlet on slavery titled, Thoughts Upon Slavery, (1774). To quote from one of his tracts against the slave trade: "Liberty is the right of every human creature, as soon as he breathes the vital air; and no human law can deprive him of that right which he derives from the law of nature".[2] Wesley was a friend of John Newton and William Wilberforce who were also influential in the abolition of slavery in Britain.[3]
Throughout his life Wesley remained within the Church of England and insisted that his movement was well within the bounds of the Anglican tradition.[4] His maverick use of church policy put him at odds with many within the Church of England, though toward the end of his life he was widely respected and referred to as "the best loved man in England."[5]
Youth[link]
John Wesley was born in 1703 in Epworth, 23 miles (37 km) northwest of Lincoln, the fifteenth child of Samuel Wesley and his wife Susanna Wesley (née Annesley). His father was a graduate of the University of Oxford and a Church of England rector. In 1689 Samuel had married Susanna, twenty-fifth child of Dr. Samuel Annesley, a Dissenter pastor. Wesley's parents had both become members of the established Church of England early in adulthood. Susanna bore Samuel Wesley nineteen children, but only ten lived. In 1696 Wesley's father was appointed the rector of Epworth.
At the age of five, Wesley was rescued from the burning rectory. This escape made a deep impression on his mind, and he regarded himself as providentially set apart, as a "brand plucked from the burning" quoting Zechariah 3:2.[6] As in many families at the time, Wesley's parents gave their children their early education. Each child, including the girls, was taught to read as soon as they could walk and talk. In 1714, at age 11, Wesley was sent to the Charterhouse School in London (under the mastership of John King from 1715), where he lived the studious, methodical and—for a while—religious life in which he had been trained at home.
Oxford and Savannah, Georgia[link]
In June 1720, Wesley entered Christ Church College, Oxford. He was ordained deacon in 1725 and elected fellow of Lincoln College in the following year. He received his Master of Arts in 1727. He was his father's curate for two years, and then returned to Oxford to fulfil his functions as fellow.
In the year of his ordination he read Thomas a Kempis and Jeremy Taylor, and began to seek the religious truths which underlay the great revival of the 18th century. The reading of Law's Christian Perfection and A Serious Call to a Devout and Holy Life gave him, he said, a sublimer view of the law of God; and he resolved to keep it, inwardly and outwardly, as sacredly as possible, believing that in obedience he would find salvation. He pursued a rigidly methodical and abstemious life, studied the Scriptures, and performed his religious duties diligently, depriving himself so that he would have alms to give. He began to seek after holiness of heart and life.
The year of his return to Oxford (1729) marks the beginning of the rise of Methodism. The Holy Club was formed by John's younger brother, Charles Wesley, and some fellow students, including George Whitefield. The holy club met weekly and they systematically set about living a holy life. They were branded as "Methodist" by students at Oxford who derided the methodical way they ordered their lives.[7]
On the 14 of October, 1735, Wesley and his brother Charles sailed on The Simmonds from Gravesend, Kent for Savannah in the Province of Georgia in the American colonies at the request of Governor James Oglethorpe. Oglethorpe wanted Wesley to be the minister of the newly formed Savannah parish.
File:JohnWesleySavannah.jpg
Statue of John Wesley, Savannah, Georgia, United States
It was on the voyage to the colonies that the Wesleys first came into contact with Moravian settlers. Wesley was influenced by their deep faith and spirituality rooted in pietism. At one point in the voyage a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed an inner strength which he lacked.[8] The deeply personal religion that the Moravian pietists practised heavily influenced Wesley's theology of Methodism.[9]
They reached Savannah on 8 February 1736, where Wesley saw Oglethorpe's offer as an opportunity to spread Christianity to the Native Americans in the colony. Wesley's mission, however, was unsuccessful, and he and his brother Charles were constantly beset by troubles in the colonies.
On top of his struggles with teaching, Wesley found disaster in his relations with Sophia Hopkey, a woman who had journeyed across the Atlantic on the same ship as Wesley. Wesley and Hopkey became romantically involved, but Wesley abruptly broke off the relationship on the advice of a Moravian minister in whom he confided. Hopkey contended that Wesley had promised to marry her and therefore had gone back on his word in breaking off the relationship. Wesley's problems came to a head when he refused Hopkey communion. She and her new husband, William Williamson, filed suit against Wesley. Wesley stood trial and faced the accusations made by Hopkey. The proceedings ended in a mistrial, but Wesley's reputation had already been tarnished too greatly, and he made it known that he intended to return to England. Williamson again tried to raise charges against Wesley to prevent him from leaving the colony, but he managed to escape back to England. He was left exhausted by the whole experience. His mission to Georgia contributed to a life-long struggle with self-doubt.[citation needed] He went back to England to earn money for a church.
Conversion; open-air preaching[link]
Wesley returned to England depressed and beaten. It was at this point that he turned to the Moravians. Both he and Charles received counsel from the young Moravian missionary Peter Boehler, who was temporarily in England awaiting permission to depart for Georgia himself. John's famous "Aldersgate experience" of 24 May 1738, at a Moravian meeting in Aldersgate Street, London, in which he heard a reading of Martin Luther's preface to the Epistle to the Romans, and penned the now famous lines "I felt my heart strangely warmed",[10][11] revolutionised the character and method of his ministry.[12] The previous week he had been highly impressed by the sermon of Dr. John Heylyn, whom he was assisting in the service at St Mary-le-Strand, an occasion followed immediately by news of the death of his brother Samuel.[13] A few weeks later, Wesley preached a sermon on the doctrine of personal salvation by faith, which was followed by another, on God's grace "free in all, and free for all."
Though his understanding of both justification and the assurance varied throughout his life, Wesley never stopped preaching the importance of faith for salvation and the witness of God's Spirit with the belief that one was, indeed, a child of God.
Wesley allied himself with the Moravian society in Fetter Lane. In 1738 he went to Herrnhut, the Moravian headquarters in Germany, to study. On his return to England, Wesley drew up rules for the "bands" into which the Fetter Lane Society was divided and published a collection of hymns for them. He met frequently with this and other religious societies in London but did not preach often in 1738, because most of the parish churches were closed to him.
Wesley's Oxford friend, the evangelist George Whitefield, was also excluded from the churches of Bristol upon his return from America. Going to the neighbouring village of Kingswood, in February 1739, Whitefield preached in the open air to a company of miners. Later he preached in Whitefield's Tabernacle. Wesley hesitated to accept Whitefield's call to copy this bold step. Overcoming his scruples, he preached the first time at Whitefield's invitation sermon in the open air, near Bristol, in April 1739.
Wesley was unhappy about the idea of field preaching as he believed the Anglican Church had much to offer in its practice. Earlier in his life he would have thought that such a method of saving souls was "almost a sin."[14] Wesley recognised the open-air services were successful in reaching men and women who would not enter most churches. From then on he took the opportunities to preach wherever an assembly could be brought together, more than once using his father's tombstone at Epworth as a pulpit. Wesley continued for fifty years – entering churches when he was invited, and taking his stand in the fields, in halls, cottages, and chapels, when the churches would not receive him.
Late in 1739 Wesley broke with the Moravians in London. Wesley had helped them organise the Fetter Lane Society, and those converted by his preaching and that of his brother and Whitefield had become members of their bands. But he believed they fell into heresy by supporting quietism, so he decided to form his own followers into a separate society. "Thus," he wrote, "without any previous plan, began the Methodist Society in England." He soon formed similar societies in Bristol and Kingswood, and wherever Wesley and his friends made converts.
Persecutions; lay preaching[link]
From 1739 onward, Wesley and the Methodists were persecuted by clergymen and magistrates for various reasons. Though Wesley had been ordained an Anglican presbyter, many other Methodist leaders had not received ordination. And for his own part, Wesley flouted many regulations of the Church of England concerning parish boundaries and who had authority to preach. This was seen as a social threat that disregarded institutions. Ministers attacked them in sermons and in print, and at times mobs attacked them. Wesley and his followers continued to work among the neglected and needy. They were denounced as promulgators of strange doctrines, fomenters of religious disturbances; as blind fanatics, leading people astray, claiming miraculous gifts, attacking the clergy of the Church of England, and trying to re-establish Catholicism.
Wesley felt that the church failed to call sinners to repentance, that many of the clergymen were corrupt, and that people were perishing in their sins. He believed he was commissioned by God to bring about revival in the church, and no opposition, persecution, or obstacles could prevail against the divine urgency and authority of this commission. The prejudices of his high-church training, his strict notions of the methods and proprieties of public worship, his views of the apostolic succession and the prerogatives of the priest, even his most cherished convictions, were not allowed to stand in the way.
Unwilling that people should perish in their sins and unable to reach them from church pulpits, following the example set by George Whitefield, Wesley began field preaching. Seeing that he and the few clergymen cooperating with him could not do the work that needed to be done, he was led, as early as 1739, to approve local preachers. He evaluated and approved men who were not ordained by the Anglican Church to preach and do pastoral work. This expansion of lay preachers was one of the keys of the growth of Methodism.
Chapels and organisations[link]
As his societies needed houses to worship in, Wesley began to provide chapels, first in Bristol at the New Room, then in London and elsewhere. The Bristol chapel (1739) was at first in the hands of trustees. A large debt was contracted, and Wesley's friends urged him to keep it under his own control, so the deed was cancelled, and he became sole trustee. Following this precedent, all Methodist chapels were committed in trust to him until by a "deed of declaration", all his interests in them were transferred to a body of preachers called the "Legal Hundred."
When disorder arose among some members of the societies, Wesley adopted giving tickets to members, with their names written by his own hand. These were renewed every three months. Those deemed unworthy did not receive new tickets and dropped out of the society without disturbance. The tickets were regarded as commendatory letters.
When the debt on a chapel became a burden, it was proposed that one in twelve members should collect offerings regularly from the eleven allotted to him. Out of this grew the Methodist class-meeting system in 1742. In order to keep the disorderly out of the societies, Wesley established a probationary system. He undertook to visit each society regularly in what became the quarterly visitation, or conference. As the number of societies increased, Wesley could not keep personal contact, so in 1743 he drew up a set of "General Rules" for the "United Societies." These were the nucleus of the Methodist Discipline, still the basis.
General Rules: It is therefore expected of all who continue therein that they should continue to evidence their desire of salvation,
First: By doing no harm, by avoiding evil of every kind . . . ;
Second: By . . . doing good of every possible sort, and, as far as possible, to all . . . ;
Third: By attending upon all the ordinances of God
As the number of preachers and preaching-places increased, doctrinal and administrative matters needed to be discussed; so John and Charles Wesley, along with four other clergymen and four lay preachers, met for consultation in London in 1744. This was the first Methodist conference; subsequently, the conference (with Wesley as its president) became the ruling body of the Methodist movement. Two years later, to help preachers work more systematically and societies receive services more regularly, Wesley appointed "helpers" to definitive circuits. Each circuit included at least thirty appointments a month. Believing that the preacher's efficiency was promoted by his being changed from one circuit to another every year or two, Wesley established the "itinerancy", and insisted that his preachers submit to its rules. When, in 1788, some objected to the frequent changes, Wesley wrote, "For fifty years God has been pleased to bless the itinerant plan, the last year most of all. It must not be altered til I am removed, and I hope it will remain til our Lord comes to reign on earth."
Ordination of ministers[link]
As the societies multiplied, they adopted the elements of an ecclesiastical system. The divide between Wesley and the Church of England widened. The question of division from the Church of England was urged by some of his preachers and societies, but most strenuously opposed by his brother Charles. Wesley refused to leave the Church of England, believing that Anglicanism was "with all her blemishes, [...] nearer the Scriptural plans than any other in Europe".[15] In 1745 Wesley wrote that he would make any concession which his conscience permitted, in order to live in peace with the clergy. He could not give up the doctrine of an inward and present salvation by faith itself. He would not stop preaching, nor dissolve the societies, nor end preaching by lay members. As a clergyman within the established church he had no plans to go further. "We dare not", he said, "administer baptism or the Lord's Supper without a commission from a bishop in the apostolic succession."
When in 1746 Wesley read Lord King on the primitive church, he became convinced that the concept of apostolic succession in Anglicanism was a "fable".[16] He wrote that he was "a scriptural episkopos as much as many men in England." Many years later Edward Stillingfleet's Irenicon led him to decide that ordination could be valid when performed by a presbyter rather than a bishop. Nevertheless, many believe that Wesley was consecrated a bishop in 1763 by Erasmus of Arcadia,[17][18] and that Wesley could not openly announce his episcopal consecration without incurring the penalty of the Præmunire Act.[19]
In 1784, he believed he could not longer wait for the Bishop of London to ordain a minister for the American Methodists, who were without the sacraments after the American War of Independence.[20] The Church of England had been disestablished in the United States, where it had been the state church in most of the southern colonies. The Church of England had not yet appointed a United States bishop to what would become the Protestant Episcopal Church in America. Wesley ordained Thomas Coke by the laying on of hands although Coke was already a priest in the Church of England. Wesley appointed him to be superintendent of Methodists in the United States. He also ordained Richard Whatcoat and Thomas Vasey as presbyters. Whatcoat and Vasey sailed to America with Coke. Wesley intended that Coke and Asbury (whom Coke ordained) should ordain others in the newly founded Methodist Episcopal Church in the United States.
His brother Charles grew alarmed and begged Wesley to stop before he had "quite broken down the bridge" and not embitter his [Charles'] last moments on earth, nor "leave an indelible blot on our memory." Wesley replied that he had not separated from the church, nor did he intend to, but he must and would save as many souls as he could while alive, "without being careful about what may possibly be when I die." Although Wesley rejoiced that the Methodists in America were free, he advised his English followers to remain in the established church, and he himself died within it.
Doctrines and theology[link]
The 20th century Wesley scholar Albert Outler argued in his introduction to the 1964 collection John Wesley that Wesley developed his theology by using a method that Outler termed the Wesleyan Quadrilateral. In this method, Wesley believed that the living core of the Christian faith was revealed in Scripture; and the Bible was the sole foundational source of theological or doctrinal development. The centrality of Scripture was so important for Wesley that he called himself "a man of one book"—meaning the Bible—although he was well-read for his day. However, he believed that doctrine had to be in keeping with Christian orthodox tradition. So, tradition was considered the second aspect of the Quadrilateral.
Wesley contended that a part of the theological method would involve experiential faith. In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce faith from reason. Tradition, experience and reason, however, were subject always to Scripture, Wesley argued, because only there is the Word of God revealed "so far as it is necessary for our salvation."[21]
The doctrines which Wesley emphasised in his sermons and writings are prevenient grace, present personal salvation by faith, the witness of the Spirit, and sanctification. Prevenient grace was the theological underpinning of his belief that all persons were capable of being saved by faith in Christ. Unlike the Calvinists of his day, Wesley did not believe in predestination, that is, that some persons had been elected by God for salvation and others for damnation. He understood that Christian orthodoxy insisted that salvation was only possible by the sovereign grace of God. He expressed his understanding of humanity's relationship to God as utter dependence upon God's grace. God was at work to enable all people to be capable of coming to faith by empowering humans to have actual existential freedom of response to God.
Wesley defined the witness of the Spirit as: "an inward impression on the soul of believers, whereby the Spirit of God directly testifies to their spirit that they are the children of God." He based this doctrine upon certain Biblical passages (see Romans 8:15–16 as an example). This doctrine was closely related to his belief that salvation had to be "personal." In his view, a person must ultimately believe the Good News for himself or herself; no one could be in relation to God for another.
Sanctification he described in 1790 as the "grand depositum which God has lodged with the people called `Methodists'." Wesley taught that sanctification was obtainable after justification by faith, between justification and death. He did not contend for "sinless perfection"; rather, he contended that a Christian could be made "perfect in love". (Wesley studied Eastern Orthodoxy and particularly the doctrine of Theosis). This love would mean, first of all, that a believer's motives, rather than being self-centred, would be guided by the deep desire to please God. One would be able to keep from committing what Wesley called, "sin rightly so-called." By this he meant a conscious or intentional breach of God's will or laws. A person could still be able to sin, but intentional or wilful sin could be avoided.
Secondly, to be made perfect in love meant, for Wesley, that a Christian could live with a primary guiding regard for others and their welfare. He based this on Christ's quote that the second great command is "to love your neighbour as you love yourself." In his view, this orientation would cause a person to avoid any number of sins against his neighbour. This love, plus the love for God that could be the central focus of a person's faith, would be what Wesley referred to as "a fulfilment of the law of Christ."
Wesley believed that this doctrine should be constantly preached, especially among the people called Methodists. In fact, he contended that the purpose of the Methodist movement was to "spread scriptural holiness across England."
Advocacy of Arminianism[link]
Wesley entered controversies as he tried to enlarge church practice. The most notable of his controversies was that on Calvinism. His father was of the Arminian school in the church. Wesley came to his own conclusions while in college and expressed himself strongly against the doctrines of Calvinistic election and reprobation.
Whitefield inclined to Calvinism. In his first tour in America, he embraced the views of the New England School of Calvinism. When in 1739 Wesley preached a sermon on Freedom of Grace, attacking the Calvinistic understanding of predestination as blasphemous, as it represented "God as worse than the devil," Whitefield asked him not to repeat or publish the discourse, as he did not want a dispute. Wesley published his sermon anyway. Whitefield was one of many who responded. The two men separated their practice in 1741. Wesley wrote that those who held to unlimited atonement did not desire separation, but "those who held 'particular redemption' would not hear of any accommodation."[22]
Whitefield, Harris, Cennick, and others, became the founders of Calvinistic Methodism. Whitefield and Wesley, however, were soon back on friendly terms, and their friendship remained unbroken although they travelled different paths.
In 1770 the controversy broke out anew with violence and bitterness, as people's view of God related to their views of men and their possibilities. Augustus Montague Toplady, Rowland, Richard Hill, and others were engaged on the one side, and Wesley and Fletcher on the other. Toplady was editor of The Gospel Magazine, which had articles covering the controversy.
In 1778 Wesley began the publication of The Arminian Magazine, not, he said, to convince Calvinists, but to preserve Methodists. He wanted to teach the truth that "God willeth all men to be saved." A "lasting peace" could be secured in no other way.
His system of thought has become known as Wesleyan Arminianism, the foundations of which were laid by Wesley and Fletcher.
Personality and activities[link]
John Wesley travelled generally on horseback, preaching two or three times each day. Stephen Tomkins writes that he "rode 250,000 miles, gave away 30,000 pounds, ... and preached more than 40,000 sermons[.]"[23]
He formed societies, opened chapels, examined and commissioned preachers, administered aid charities, prescribed for the sick, helped to pioneer the use of electric shock for the treatment of illness,[24] superintended schools and orphanages, and received at least £20,000 for his publications but used little of it for himself.
After attending a performance in Bristol Cathedral in 1758, Wesley said: "I went to the cathedral to hear Mr. Handel's Messiah. I doubt if that congregation was ever so serious at a sermon as they were during this performance. In many places, especially several of the choruses, it exceeded my expectation."[25]
He is described as below medium height, well proportioned, strong, with a bright eye, a clear complexion, and a saintly, intellectual face. Wesley married very unhappily at the age of forty-eight to a widow, Mary Vazeille, and had no children. Vazeille left him fifteen years later, to which Wesley wryly reported in his journal, "I did not forsake her, I did not dismiss her, I will not recall her."
In 1770, at the death of George Whitefield, Wesley wrote a memorial sermon which praised Whitefield's admirable qualities and acknowledged the two men's differences: "There are many doctrines of a less essential nature ... In these we may think and let think; we may 'agree to disagree.' But, meantime, let us hold fast the essentials..."[26] Wesley was the first to put the phrase 'agree to disagree' in print.[27]
Wesley died on 2 March 1791, in his eighty-seventh year. As he lay dying, his friends gathered around him, Wesley grasped their hands and said repeatedly, "Farewell, farewell." At the end, he said "The best of all is, God is with us", lifted his arms and raised his feeble voice again, repeating the words, "The best of all is, God is with us."[28]
Wesley was entombed at Wesley's Chapel, which he built in Greater London, in England. The site also is now both a place of worship and a visitor attraction, incorporating the Museum of Methodism and John Wesley's House.
Because of his charitable nature he died poor, leaving as the result of his life's work 135,000 members and 541 itinerant preachers under the name "Methodist". It has been said that "when John Wesley was carried to his grave, he left behind him a good library of books, a well-worn clergyman's gown," and the Methodist Church.[29][30]
Literary work[link]
Wesley was a logical thinker and expressed himself clearly, concisely and forcefully in writing. His written sermons are characterised by spiritual earnestness and simplicity. They are doctrinal but not dogmatic. His Notes on the New Testament (1755) are enlightening. Both the Sermons (about 140) and the Notes are doctrinal standards. Wesley was a fluent, powerful and effective preacher. He usually preached spontaneously and briefly, though occasionally at great length.
As an organiser, a religious leader and a statesman, he was eminent. He knew how to lead and control men to achieve his purposes. He used his power, not to provoke rebellion, but to inspire love. His mission was to spread "Scriptural holiness"; his means and plans were such as Providence indicated. The course thus mapped out for him he pursued with a determination from which nothing could distract him.
Wesley's prose Works were first collected by himself (32 vols., Bristol, 1771–74, frequently reprinted in editions varying greatly in the number of volumes). His chief prose works are a standard publication in seven octavo volumes of the Methodist Book Concern, New York. The Poetical Works of John and Charles, ed. G. Osborn, appeared in 13 vols., London, 1868–72.
In addition to his Sermons and Notes are his Journals (originally published in 20 parts, London, 1740–89; new ed. by N. Curnock containing notes from unpublished diaries, 6 vols., vols. i.-ii., London and New York, 1909–11); The Doctrine of Original Sin (Bristol, 1757; in reply to Dr. John Taylor of Norwich); "An Earnest Appeal to Men of Reason and Religion (originally published in three parts; 2d ed., Bristol, 1743), an elaborate defence of Methodism, describing the evils of the times in society and the church; a Plain Account of Christian Perfection (1766).
Wesley adapted the Book of Common Prayer for use by American Methodists. In his Watch Night service, he made use of a pietist prayer now generally known as the Wesley Covenant Prayer, perhaps his most famous contribution to Christian liturgy. He also was a noted hymn-writer, translator and compiler of a hymnal[31]
In spite of the proliferation of his literary output, Wesley was challenged for plagiarism for borrowing heavily from an essay by Samuel Johnson, publishing in March 1775. Initially denying the charge, Wesley later recanted and apologised officially.[32]
Legacy[link]
File:Wesleystatue.JPG
Statue of John Wesley outside Wesley Church in Melbourne, Australia
Today, Wesley's influence as a teacher persists. He continues to be the primary theological interpreter for Methodists the world over; the largest bodies being the United Methodist Church, the Methodist Church of Great Britain and the African Methodist Episcopal Church. Wesleyan teachings also serve as a basis for the holiness movement, which includes denominations like the Wesleyan Church, the Free Methodist Church, the Church of the Nazarene, the Christian and Missionary Alliance, and several smaller groups, and from which Pentecostalism and parts of the charismatic movement are offshoots. Wesley's call to personal and social holiness continues to challenge Christians who attempt to discern what it means to participate in the Kingdom of God.
He is commemorated in the Calendar of Saints of the Evangelical Lutheran Church in America on 2 March with his brother Charles. The Wesley brothers are also commemorated on 3 March in the Calendar of Saints of the Episcopal Church and on 24 May in the Anglican calendar.
Wesley's legacy is preserved in Kingswood School, which he founded in 1748 in order to educate the children of the growing number of Methodist preachers. Also, one of the four form houses at the St Marylebone Church of England School, London, is named after John Wesley.
He was recently listed at 50 on the BBC's list of the 100 Greatest Britons.[33]
In 1831, Wesleyan University in Middletown, Connecticut was the first institution of higher education in the United States to be named after Wesley. The now-secular institution was founded as an all-male Methodist college. About twenty unrelated colleges and universities in the U.S. were subsequently named after him.
In film[link]
In 1954 the Radio and Film Commission of the Methodist Church in cooperation with J. Arthur Rank produced the film John Wesley. The film was a live action re-telling of the story of the life of John Wesley, with Leonard Sachs as Wesley.
In 2009 a more ambitious feature film, Wesley, was released by Foundery Pictures, starring Burgess Jenkins as John Wesley, with June Lockhart as Susanna Wesley, R. Keith Harris as Charles Wesley, and Golden Globe winner Kevin McCarthy as Bishop Ryder. The movie was directed by award-winning filmmaker John Jackman.[34]
See also[link]
- Alexander Knox (1757-1831)
- Christian radicalism
- Methodism
- Wesleyan Church
- Wesleyanism
- Wesley Mission
- Wesley Institute
References[link]
- ^ Carey, Brycchan. "John Wesley (1703–1791)." The British Abolitionists. Brycchan Carey, 11 July 2008. 5 October 2009. [1]
- ^ Wesley John, "Thoughts Upon Slavery," John Wesley: Holiness of Heart and Life. Zephan was never present in this situation. Charles Yrigoyen, 1996. 5 October 2009. [2]
- ^ S. R. Valentine, John Bennet & the Origins of Methodism and the Evangelical revival in England, Scarecrow Press, Lanham, 1997.
- ^ Thorsen, Don (2005). The Wesleyan Quadrilateral. Emeth Press. p. 97. ISBN 1-59731-043-3.
- ^ Lectionary – John and Charles Wesley
- ^ Wallace, Charles Jr (1997) Susanna Wesley : the complete writings, New York : Oxford University Press, p. 67, ISBN 0-19-507437-8
- ^ "The Holy Club" - The Methodist Church in Britain
- ^ Ross, Kathy W.; Stacey, Rosemary. "John Wesley and Savannah". http://www.sip.armstrong.edu/Methodism/wesley.html. Retrieved 18 September 2007.
- ^ Armstrong Atlantic State University
- ^ Dreyer, Frederick A. (1999). The Genesis of Methodism. Lehigh University Press. p. 27. ISBN 0-934223-56-4.
- ^ John Wesley's Heart Strangely Warmed, www.christianity.com
- ^ Hurst, J. F. (2003). John Wesley the Methodist. Kessinger Publishing. pp. 102–103. ISBN 0-7661-5446-7.
- ^ Journal of the Rev. John Wesley
- ^ Tomkins, Stephen (2003). John Wesley: A Biography. Eerdmans. p. 69. ISBN 978-0-8028-2499-8.
- ^ Thorsen 2005, p. 97.
- ^ H. W. Holden: John Wesley in company with high churchmen, READ BOOKS, 1870, ISBN 978-1-4086-0661-2, p. 51
- ^ Wesleyan-Methodist magazine: being a continuation of the Arminian or Methodist magazine first publ. by John Wesley. Wesleyan Methodist Magazine. 1 January 1836. http://books.google.com/?id=STVAAAAAYAAJ&q=erasmus+arcadia+wesley+bishop+dare&dq=erasmus+arcadia+wesley+bishop+dare&cd=18. Retrieved 31 December 2007. "Mr. Wesley thus became a Bishop, and consecrated Dr. Coke, who united himself with ... who gave it under his own hand that Erasmus was Bishop of Arcadia, ..."
- ^ English Spirituality in the Age of Wesley. Regent College Publishing. 2000-12. ISBN 978-1-57383-164-2. http://books.google.com/?id=yhqzG-kOic4C&pg=PA205&dq=erasmus+arcadia+wesley+bishop&cd=22#v=onepage&q=erasmus%20arcadia%20wesley%20bishop&f=false. Retrieved 31 December 2007. "By 1763, Wesley was desperate to obtain ordination for some of his lay preachers and when bishop after bishop refused, he took the dubious expedient -against the council of all his close friends and associates-of asking one Easmus, who claimed to be bishop of Arcadia in Crete, to do the job. Erasmus knew no English, but agreed."
- ^ The historic episcopate: a study of Anglican claims and Methodist orders. Eaton & Mains. 1896. http://books.google.com/books?id=mVVIAAAAYAAJ&pg=PA145&dq=erasmus+arcadia+wesley+bishop&cd=5#v=onepage&q=erasmus%20arcadia%20wesley%20bishop&f=false. Retrieved 31 December 2007. "Dr. Peters was present at the interview, and went with and introduced Dr. Seabury to Mr. Wesley, who was so far satisfied that he would have been willingly consecrated by him in Mr. Wesley would have signed his letter of orders as bishop, which Mr. Wesley could not do without incurring the penalty of the Præmunire Act."
- ^ Indiana Annual Conference of the United Methodist Church "The Christmas Gift: A New Church" [3]
- ^ United Methodist Church (1984) The Book of Discipline of the United Methodist Church, 1984, Nashville, TN : United Methodist Publ. House, p. 77, ISBN 0-687-03702-6.
- ^ Stevens, Abel (1858). The History of the Religious Movement of the Eighteenth Century, called Methodism. I. Carlton & Porter. p. 155.
- ^ John Wesley: A Biography, by Edward T. Oakes, Copyright (c) 2004 First Things (December 2004).
- ^ Johnstone, Lucy (2000). Users and Abusers of Psychiatry: A Critical Look at Psychiatric Practice. Routledge. p. 152. ISBN 0-415-21155-7.
- ^ Byers, D. 2008. Handel in Ulster Orchestra programme Friday 12 & Saturday 2008. Belfast Waterfront.
- ^ Global Ministries, The United Methodist Church. Sermons. On the Death of the Rev. Mr. George Whitefield, page 2. Retrieved on 20 April 2009.
- ^ The Phrase Finder. Agree to disagree. Retrieved on 20 April 2009.
- ^ Hurst 2003, p. 298.
- ^ http://www.cavandoragh.org/f/docs/ChurchMediaFiles/document-5.doc
- ^ "John Wesley". Google.com. http://google.com/search?q=cache:lQZqnOxWtswJ:www.cavandoragh.org/f/docs/ChurchMediaFiles/document-5.doc+wesley+died+and+left+behind+his+preachers+gown,+his+books+and+the+methodist+church&cd=6&hl=en&ct=clnk&gl=us. Retrieved 2011-12-11.
- ^ A Collection of Hymns for the Use of the People called Methodists,(1779) Abingdon Press,U.S.; New edition edition (30 Aug 1990) ISBN 978-0-687-46218-6
- ^ Abelove, H. 1997. John Wesley's plagiarism of Samuel Johnson and its contemporary reception. The Huntington Library Quarterly, 59(1) pp.73–80
- ^ [4] 100 great Britons - A complete list, a survey from the BBC, replicated in a Daily Mail article.
- ^ "Wesley (2009)". The Internet Movie Database. Amazon.com. http://www.imdb.com/title/tt1053946/. Retrieved 24 May 2010.
Further reading[link]
- Abraham, William J., Wesley for Armchair Theologians, 2005
- Blackman, Francis 'Woodie', "John Wesley 300: Pioneers, Preachers and Practitioners", 2003, ISBN 976-8080-61-2
- Collins, Kenneth J., The Theology of John Wesley: Holy Love and the Shape of Grace, 2007
- Maddox, Randy L. and Vickers, Jason E. (Ed.), The Cambridge Companion to John Wesley, 2010
- Maddox, Randy L., Responsible Grace: John Wesley's Practical Theology, 1994
- Jennings, Daniel R., "The Supernatural Occurrences of John Wesley", 2005, Sean Multimedia.
- Oden, Thomas, John Wesley's Scriptural Christianity: A Plain Exposition of His Teaching on Christian Doctrine, 1994
- Vickers, Jason E., Wesley: A Guide for the Perplexed, 2009.
External links[link]
 |
Wikiquote has a collection of quotations related to: John Wesley |
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Wikisource has original works written by or about: |
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Wikimedia Commons has media related to: John Wesley |
- John Wesley at the Christian Classics Ethereal Library
- Selected text from the Journal of John Wesley on A Vision of Britain through Time, with links to the places named.
- Sermons by John Wesley
- John Wesley as a British abolitionist
- John Wesley info from the United Methodist Church
- John Wesley and the Anglo-Catholic Revival, by G.W. Taylor 1905 article.
- John Wesley in the Georgia Encyclopedia
- Wesley's Explanatory Notes on the Whole Bible produced between 1754 and 1765
- BBC Humber article on Wesley's life
- Epworth Bells newspaper, History of the Wesleys
- John Wesley (1703–1791): Life, Legend and Legacy, an online exhibition at the John Rylands Library, retrieved June 7, 2009.
- John Wesley at Find a Grave
- Carey, Brycchan. "John Wesley (1703–1791)." The British Abolitionists. Visited 25 November 2009.
- Wesley John, "Thoughts Upon Slavery," John Wesley: Holiness of Heart and Life. Charles Yrigoyen, 1996. Visited 5 October 2009.
- http://wesley.nnu.edu/john_wesley/letters/1789b.htm
- Official web site for feature film Wesley: http://www.wesleythemovie.com
- John Wesley : Doing All The Good He Could
- Llanelli Community Heritage John Wesley Blue Plaque :http://www.llanellich.org.uk/Blue-Plaques/john-wesley.html
| Persondata | |
|---|---|
| Name | Wesley, John |
| Alternative names | |
| Short description | Christan theologian |
| Date of birth | 17 June 1703 |
| Place of birth | Epworth, Lincolnshire, England |
| Date of death | 2 March 1791 |
| Place of death | London, England |
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This article is about the U.S. population of Americans of African ancestry. For the population of recent African origins, see African immigration to the United States. For the African diaspora throughout the Americas, see Afro-American peoples of the Americas.
.jpg)            |
| Frederick Douglass · Barack Obama · Rosa Parks Condoleezza Rice · M. L. King, Jr. · Beyoncé Knowles Malcolm X · Oprah Winfrey · Booker T. Washington Michael Jordan · Harriet Tubman · Muhammad Ali |
| Total population |
|---|
| African American 42,020,743[1] (13.6% of the US population) |
| Regions with significant populations |
| Predominantly in the Southern United States and in urban areas within the country |
| Languages |
|
American English · African American Vernacular English · Gullah language |
| Religion |
|
Predominantly Protestant; |
| Related ethnic groups |
|
Other Afro-American peoples of the Americas |
African Americans[2] (also referred to as Black Americans or Afro-Americans, and formerly as American Negroes) are citizens or residents of the United States that have ancestry from any of the native populations of Sub-Saharan Africa.[3]
African Americans make up the single largest racial minority in the United States.[4] Most African Americans are of West and Central African descent and are descendants of enslaved Africans within the boundaries of the present United States.[5][6] However, some immigrants from African, Caribbean, Central American or South American nations, or their descendants, may be identified or self-identify with the term.[3]
African-American history starts in the 16th century with African slaves who quickly rose up against the Spanish explorer Lucas Vázquez de Ayllón and progresses to the present day, with Barack Obama as the 44th and current President of the United States. Between those landmarks there have been events and issues, both resolved and ongoing, including slavery, racism, Reconstruction, development of the African-American community, participation in the great military conflicts of the United States, racial segregation, and the Civil Rights Movement.
Contents |
History[link]
Main article: African-American history
Slavery era[link]
Main articles: Slavery in the United States and Atlantic slave trade
The first African slaves arrived in the present-day United States as part of the San Miguel de Gualdape colony (most likely located in the Winyah Bay area of present-day South Carolina), founded by Spanish explorer Lucas Vázquez de Ayllón in 1526. The ill-fated colony was almost immediately disrupted by a fight over leadership, during which the slaves revolted and fled the colony to seek refuge among local Native Americans. De Ayllón and many of the colonists died shortly afterwards of an epidemic and the colony was abandoned, leaving the escaped slaves behind on North American soil.
In 1565, the colony of Saint Augustine in Florida, founded by Pedro Menendez de Aviles, became the first permanent European settlement in North America. It included an unknown number of free and enslaved Africans that were part of this colonial expedition.
The first recorded Africans in British North America (including most of the future United States) arrived in 1619 in Jamestown, Virginia. As English settlers died from harsh conditions, more and more Africans were brought to work as laborers. The Africans were likely treated as indentured servants, similar in legal position to poor English indenturees, who traded several years labor in exchange for passage to America.[7] Africans could legally raise crops and cattle to purchase their freedom.[8] They raised families, marrying other Africans and sometimes intermarrying with Native Americans or English settlers.[9] By the 1640s and 1650s, several African families owned farms around Jamestown and some became wealthy by colonial standards.
The popular conception of a race-based slave system did not fully develop until the 18th century. The Dutch West India Company introduced slavery in 1625 with the importation of eleven black slaves into New Amsterdam (present-day New York City). All the colony's slaves, however, were freed upon its surrender to the British.[10] Massachusetts was the first British colony to legally recognize slavery in 1641. It was not until 1662 that Virginia ruled that a slave mother's children would remain slaves.[11]
The first black congregations and churches were organized before 1800 in both northern and southern cities following the Great Awakening. By 1775, Africans made up 20% of the population in the American colonies, which made them the second largest ethnic group after the English.[12] During the 1770s, Africans, both enslaved and free, helped rebellious English colonists secure American Independence by defeating the British in the American Revolution.[13] Africans and Englishmen fought side by side and were fully integrated.[14] James Armistead, an African American, played a large part in making possible the 1781 Yorktown victory, which established the United States as an independent nation.[15] Other prominent African Americans were Prince Whipple and Oliver Cromwell, who are both depicted in the front of the boat in George Washington's famous 1776 Crossing the Delaware portrait.
By 1860, there were 3.5 million enslaved African Americans in the United States due to the Atlantic slave trade, and another 500,000 African Americans lived free across the country.[16] In 1863, during the American Civil War, President Abraham Lincoln signed the Emancipation Proclamation. The proclamation declared that all slaves in states which had seceded from the Union were free.[17] Advancing Union troops enforced the proclamation with Texas being the last state to be emancipated in 1865.[18]
Reconstruction and Jim Crow[link]
Main articles: Reconstruction Era of the United States and Jim Crow laws
African Americans quickly set up congregations for themselves, as well as schools, community and civic associations, to have space away from white control or oversight. While the post-war reconstruction era was initially a time of progress for African Americans, in the late 1890s, Southern states enacted Jim Crow laws to enforce racial segregation and disenfranchisement.[19] Most African Americans followed the Jim Crow laws, using a mask of compliance to prevent becoming victims of racially motivated violence. To maintain self-esteem and dignity, African Americans such as Anthony Overton and Mary McLeod Bethune continued to build their own schools, churches, banks, social clubs, and other businesses.[20]
In the last decade of the 19th century, racially discriminatory laws and racial violence aimed at African Americans began to mushroom in the United States. These discriminatory acts included racial segregation—upheld by the United States Supreme Court decision in Plessy v. Ferguson in 1896[21]—which was legally mandated by southern states and nationwide at the local level of government, voter suppression or disenfranchisement in the southern states, denial of economic opportunity or resources nationwide, and private acts of violence and mass racial violence aimed at African Americans unhindered or encouraged by government authorities.
Great Migration and Civil Rights Movement[link]
Main articles: Great Migration (African American) and African-American Civil Rights Movement (1955–1968)
The desperate conditions of African Americans in the South that sparked the Great Migration of the early 20th century,[22] combined with a growing African American community in the Northern United States, led to a movement to fight violence and discrimination against African Americans that, like abolitionism before it, crossed racial lines. The Civil Rights Movement from 1954 to 1968 was directed at abolishing racial discrimination against African Americans, particularly in the Southern United States. The March on Washington for Jobs and Freedom and the conditions which brought it into being are credited with putting pressure on President John F. Kennedy and Lyndon B. Johnson.
Johnson put his support behind passage of the Civil Rights Act of 1964 that banned discrimination in public accommodations, employment, and labor unions, and the Voting Rights Act (1965), which expanded federal authority over states to ensure black political participation through protection of voter registration and elections. By 1966, the emergence of the Black Power movement, which lasted from 1966 to 1975, expanded upon the aims of the Civil Rights Movement to include economic and political self-sufficiency, and freedom from white authority.[23]
Post-Civil Rights era[link]
Main article: Post Civil Rights Era African-American history
Politically and economically, blacks have made substantial strides during the post-civil rights era. In 1989, Douglas Wilder became the first African-American elected governor in U.S. history. There is currently one black governor; governor Deval Patrick of Massachusetts. Clarence Thomas became the second African-American Supreme Court Justice. In 1992 Carol Moseley-Braun of Illinois became the first black woman elected to the U.S. Senate. There were 8,936 black officeholders in the United States in 2000, showing a net increase of 7,467 since 1970. In 2001 there were 484 black mayors.
On November 4, 2008, Democratic Senator Barack Obama defeated Republican Senator John McCain to become the first African American to be elected President. At least 95 percent of African-American voters voted for Obama.[24][25] He also received overwhelming support from young and educated whites, a majority of Asians, Hispanics,[26] and Native Americans[27][not in citation given] picking up a number of new states in the Democratic electoral column.[24][25] Obama lost the overall white vote, although he won a larger proportion of white votes than any previous nonincumbent Democratic presidential candidate since Jimmy Carter.[28] The following year Michael S. Steele was elected the first African-American chairman of the national Republican Party.[29]
Demographics[link]
File:Absenceblacks.png
U.S. Census map indicating U.S. counties with fewer than 25 black or African American inhabitants
Further information: List of U.S. communities with African American majority populations, List of U.S. counties with African American majority populations, and List of U.S. states by African-American population
In 1790, when the first U.S. Census was taken, Africans (including slaves and free people) numbered about 760,000—about 19.3% of the population. In 1860, at the start of the Civil War, the African American population had increased to 4.4 million, but the percentage rate dropped to 14% of the overall population of the country. The vast majority were slaves, with only 488,000 counted as "freemen". By 1900, the black population had doubled and reached 8.8 million. In 1910, about 90% of African Americans lived in the South, but large numbers began migrating north looking for better job opportunities and living conditions, and to escape Jim Crow laws and racial violence. The Great Migration, as it was called, spanned the 1890s to the 1970s. From 1916 through the 1960s, more than 6 million black people moved north. But in the 1970s and 1980s, that trend reversed, with more African Americans moving south to the Sun Belt than leaving it.
The following table of the African American population in the United States over time shows that the African American population, as a percentage of the total population, declined until 1930 and has been rising since then.
| Year | Number | % of total population |
% Change (10 yr) |
Slaves | % in slavery |
|---|---|---|---|---|---|
| 1790 | 757,208 | 19.3% (highest) | – | 697,681 | 92% |
| 1800 | 1,002,037 | 18.9% | 32.3% | 893,602 | 89% |
| 1810 | 1,377,808 | 19.0% | 37.5% | 1,191,362 | 86% |
| 1820 | 1,771,656 | 18.4% | 28.6% | 1,538,022 | 87% |
| 1830 | 2,328,642 | 18.1% | 31.4% | 2,009,043 | 86% |
| 1840 | 2,873,648 | 16.8% | 23.4% | 2,487,355 | 87% |
| 1850 | 3,638,808 | 15.7% | 26.6% | 3,204,287 | 88% |
| 1860 | 4,441,830 | 14.1% | 22.1% | 3,953,731 | 89% |
| 1870 | 4,880,009 | 12.7% | 9.9% | – | – |
| 1880 | 6,580,793 | 13.1% | 34.9% | – | – |
| 1890 | 7,488,788 | 11.9% | 13.8% | – | – |
| 1900 | 8,833,994 | 11.6% | 18.0% | – | – |
| 1910 | 9,827,763 | 10.7% | 11.2% | – | – |
| 1920 | 10.5 million | 9.9% | 6.8% | – | – |
| 1930 | 11.9 million | 9.7% (lowest) | 13% | – | – |
| 1940 | 12.9 million | 9.8% | 8.4% | – | – |
| 1950 | 15.0 million | 10.0% | 16% | – | – |
| 1960 | 18.9 million | 10.5% | 26% | – | – |
| 1970 | 22.6 million | 11.1% | 20% | – | – |
| 1980 | 26.5 million | 11.7% | 17% | – | – |
| 1990 | 30.0 million | 12.1% | 13% | – | – |
| 2000 | 34.6 million | 12.3% | 15% | – | – |
| 2010 | 38.9 million | 12.6% | 12% | – | – |
By 1990, the African American population reached about 30 million and represented 12% of the U.S. population, roughly the same proportion as in 1900.[31] In 2010, 38.9 million Americans identified as "Black or African American," representing 12.6% of the population. Controversy has surrounded the "accurate" population count of African Americans for decades. The NAACP believed it was under counted intentionally to minimize the significance of the black population in order to reduce their political power base[citation needed].
At the time of the 2000 Census, 54.8% of African Americans lived in the South. In that year, 17.6% of African Americans lived in the Northeast and 18.7% in the Midwest, while only 8.9% lived in the western states. The west does have a sizable black population in certain areas, however. California, the nation's most populous state, has the fifth largest African American population, only behind New York, Texas, Georgia, and Florida. According to the 2000 Census, approximately 2.05% of African Americans identified as Hispanic or Latino in origin,[4] many of whom may be of Brazilian, Puerto Rican, Dominican, Cuban, Haitian, or other Latin American descent. The only self-reported ancestral groups larger than African Americans are the Irish and Germans.[32] Because many African Americans trace their ancestry to colonial American origins, some simply self-identify as "American".[citation needed]
U.S. cities[link]
Further information: List of U.S. cities with large African American populations and List of U.S. metropolitan areas with large African-American populations
Almost 58% of African Americans lived in metropolitan areas in 2000. With over 2 million black residents, New York City had the largest black urban population in the United States in 2000, overall the city has a 28% black population. Chicago has the second largest black population, with almost 1.6 million African Americans in its metropolitan area, representing about 18 percent of the total metropolitan population.
Among cities of 100,000 or more, Detroit, Michigan had the highest percentage of black residents of any U.S. city in 2010, with 82%. Other large cities with African American majorities include New Orleans, Louisiana (60%), Baltimore, Maryland (63%) Atlanta, Georgia (54%), Memphis, Tennessee (61%), and Washington, D.C. (50.7%).
The nation's most affluent county with an African American majority is Prince George's County, Maryland, with a median income of $62,467. Within that county, among the wealthiest communities are Glenn Dale, Maryland and Fort Washington, Maryland. Other affluent predominantly African American counties include Dekalb County in Georgia, and Charles City County in Virginia. Queens County, New York is the only county with a population of 65,000 or more where African Americans have a higher median household income than White Americans.[33]
Education[link]
By 2000, African Americans had advanced greatly. They still lagged overall in education attainment compared to white or Asian Americans, with 14 percent with four year and 5 percent with advanced degrees, though it was higher than for other minorities.[34] African Americans attend college at about half the rate of whites, but at a greater rate than Americans of Hispanic origin. More African American women attend and complete college than men. Black schools for kindergarten through twelfth grade students were common throughout the U.S., and a pattern towards re-segregation is currently occurring across the country.[35]
Historically black colleges and universities remain today which were originally set up when segregated colleges did not admit African Americans. As late as 1947, about one third of African Americans over 65 were considered to lack the literacy to read and write their own names. By 1969, illiteracy as it had been traditionally defined, had been largely eradicated among younger African Americans.[36]
US Census surveys showed that by 1998, 89 percent of African Americans aged 25 to 29 had completed high school, less than whites or Asians, but more than Hispanics. On many college entrance, standardized tests and grades, African Americans have historically lagged behind whites, but some studies suggest that the achievement gap has been closing. Many policy makers have proposed that this gap can and will be eliminated through policies such as affirmative action, desegregation, and multiculturalism.[37]
In Chicago, Marva Collins, an African American educator, created a low cost private school specifically for the purpose of teaching low-income African American children whom the public school system had labeled as being "learning disabled".[38] One article about Marva Collins' school stated,
Working with students having the worst of backgrounds, those who were working far below grade level, and even those who had been labeled as 'unteachable,' Marva was able to overcome the obstacles. News of third grade students reading at ninth grade level, four-year-olds learning to read in only a few months, outstanding test scores, disappearance of behavioral problems, second-graders studying Shakespeare, and other incredible reports, astounded the public.[39]
During the 2006–2007 school year, Collins' school charged $5,500 for tuition, and parents said that the school did a much better job than the Chicago public school system.[40] Meanwhile, during the 2007–2008 year, Chicago public school officials claimed that their budget of $11,300 per student was not enough.[41]
Economic status[link]
Economically, African Americans have benefited from the advances made during the Civil Rights era, particularly among the educated, but not without the lingering effects of historical marginalization when considered as a whole. The racial disparity in poverty rates has narrowed. The black middle class has grown substantially. In 2010, 45% of Africa-Americans owned their homes, compared to 67% of all Americans.[42] The poverty rate among African Americans has decreased from 26.5% in 1998 to 24.7% in 2004, compared to 12.7% for all Americans.[43] African Americans have a combined buying power of over $892 billion currently and likely over $1.1 trillion by 2012.[44][45] In 2002, African American-owned businesses accounted for 1.2 million of the US's 23 million businesses.[46] As of 2011 African American-owned business account for approximately 2 million US businesses.[47] Black-owned businesses experienced the largest growth in number of businesses among minorities from 2002 to 2011.[47]
In 2004, African American men had the third-highest earnings of American minority groups after Asian Americans and non-Hispanic whites.[52]
Twenty-five percent of blacks had white-collar occupations (management, professional, and related fields) in 2000, compared with 33.6% of Americans overall.[53][54] In 2001, over half of African American households of married couples earned $50,000 or more.[54] Although in the same year African Americans were over-represented among the nation's poor, this was directly related to the disproportionate percentage of African American families headed by single women; such families are collectively poorer, regardless of ethnicity.[54]
By 2006, gender continued to be the primary factor in income level, with the median earnings of African American men more than those black and non-black American women overall and in all educational levels.[55][56][57][58][59] At the same time, among American men, income disparities were significant; the median income of African American men was approximately 76 cents for every dollar of their European American counterparts, although the gap narrowed somewhat with a rise in educational level.[55][60]
Overall, the median earnings of African American men were 72 cents for every dollar earned of their Asian American counterparts, and $1.17 for every dollar earned by Hispanic men.[55][58][61] On the other hand by 2006, among American women with post-secondary education, African American women have made significant advances; the median income of African American women was more than those of their Asian-, European- and Hispanic American counterparts with at least some college education.[56][57][62]
African Americans are still underrepresented in government and employment. In 1999, the median income of African American families was $33,255 compared to $53,356 of European Americans. In times of economic hardship for the nation, African Americans suffer disproportionately from job loss and underemployment, with the black underclass being hardest hit. The phrase "last hired and first fired" is reflected in the Bureau of Labor Statistics unemployment figures. Nationwide, the October 2008 unemployment rate for African Americans was 11.1%,[63] while the nationwide rate was 6.5%.[64]
The income gap between black and white families is also significant. In 2005, employed blacks earned only 65% of the wages of whites, down from 82% in 1975.[43] The New York Times reported in 2006 that in Queens, New York, the median income among African American families exceeded that of white families, which the newspaper attributed to the growth in the number of two-parent black families. It noted that Queens was the only county with more than 65,000 residents where that was true.[33]
In 1999, the rate of births to unwed African American mothers was estimated by economist Walter E. Williams of George Mason University to be 70%.[65] The poverty rate among single-parent black families was 39.5% in 2005, according to Williams, while it was 9.9% among married-couple black families. Among white families, the comparable rates were 26.4% and 6%.[66]
According to Forbes magazine's "wealthiest American" lists, a 2000 net worth of $800 million dollars made Oprah Winfrey the richest African American of the 20th century; by contrast, the net worth of the 20th century's richest American, Bill Gates, who is of European descent, briefly hit $100 billion in 1999. In Forbes' 2007 list, Gates' net worth decreased to $59 billion while Winfrey's increased to $2.5 billion,[67] making her the world's richest black person.[49][68] Winfrey is also the first African American to make Business Week's annual list of America's 50 greatest philanthropists.[69] BET founder Bob Johnson was also listed as a billionaire prior to an expensive divorce and as of 2009, had an estimated net worth of $550 million.[70] Winfrey remains the only African American wealthy enough to rank among the country's 400 richest people.[67] Some black entrepreneurs use their wealth to create new avenues for both African Americans and new opportunities for American business in general. Examples such as Tyler Perry who created new filming studios in Atlanta, Georgia which makes it possible to film movies and television shows outside of California.[71]
Religion[link]
The majority of African Americans are Protestant of whom many follow the historically black churches.[72] Black church refers to churches which minister predominantly African American congregations. Black congregations were first established by freed slaves at the end of the 17th century, and later when slavery was abolished more African Americans were allowed to create a unique form of Christianity that was culturally influenced by African spiritual traditions.[73]
According to a 2007 survey, more than half of the African American population are part of the historically black churches.[74] The largest Protestant denomination among African Americans are the Baptists,[75] distributed mainly in four denominations, the largest being the National Baptist Convention, USA and the National Baptist Convention of America.[76] The second largest are the Methodists,[77] the largest sects are the African Methodist Episcopal Church and the African Methodist Episcopal Zion Church.[76][78] Pentecostals are distributed among several different religious bodies with the Church of God in Christ as the largest among them by far.[76] About 16% of African American Christians are members of white Protestant communions,[77] these denominations (which include the United Church of Christ) mostly have a 2 to 3% African American membership.[79] There are also large numbers of Roman Catholics, constituting 5% of the African American population.[74] Of the total number of Jehovah's Witnesses, 22% are black.[72]
Some African Americans follow Islam. Historically, between 15 to 30% of enslaved Africans brought to the Americas were Muslims, but most of these Africans were converted to Christianity during the era of American slavery.[80] However during the 20th century, some African Americans converted to Islam, mainly through the influence of black nationalist groups that preached with distinctive Islamic practices; these include the Moorish Science Temple of America, though the largest organization was the Nation of Islam, founded during the 1930s, which attracted at least 20,000 people as of 1963,[81][82] prominent members included activist Malcolm X and boxer Muhammad Ali.[83]
Malcolm X is considered the first person to start the movement among African Americans towards mainstream Islam, after he left the Nation and made the pilgrimage to Mecca.[84] In 1975, Warith Deen Mohammed, the son of Elijah Muhammad who took control of the Nation after his death, guided majority of its members to orthodox Islam.[85] However, few members rejected these changes, in particular Louis Farrakhan, who revived the Nation of Islam in 1978 based on its original teachings.
African American Muslims constitute 20% of the total U.S. Muslim population,[86] the majority are Sunni or orthodox Muslims, some of these identify under the community of W. Deen Mohammed.[87][88] The Nation of Islam led by Louis Farrakhan has a membership from 20,000—50,000 members.[89]
There are relatively few African American Jews; estimates of their number range from 20,000[90] to 200,000.[91] Most of these Jews are part of mainstream groups such as the Reform, Conservative, or Orthodox branches of Judaism; although there are significant numbers of people who are part of non-mainstream Jewish groups, largely the Black Hebrew Israelites, whose beliefs include the claim that African Americans are descended from the Biblical Israelites.[92]
Contemporary issues[link]
African Americans have improved their social and economic standing significantly since the Civil Rights Movement and recent decades have witnessed the expansion of a robust, African American middle class across the United States. Unprecedented access to higher education and employment in addition to representation in the highest levels of American government has been gained by African Americans in the post-civil rights era.
Nevertheless, due in part to the legacy of slavery, racism and discrimination, African Americans as a group remain at a pronounced economic, educational and social disadvantage in many areas relative to European Americans. Persistent social, economic and political issues for many African Americans include inadequate health care access and delivery; institutional racism and discrimination in housing, education, policing, criminal justice and employment; crime, poverty and substance abuse.[citation needed]
One of the most serious and long standing issues within African American communities is poverty. Poverty itself is a hardship as it is related to marital stress and dissolution, health problems, low educational attainment, deficits in psychological functioning, and crime.[93] In 2004, 24.7% of African American families lived below the poverty level.[43] In 2007, the average African American income was $33,916, compared with $54,920 for whites.[94]
Politics and social issues[link]
Collectively, African Americans are more involved in the American political process than other minority groups in the United States, indicated by the highest level of voter registration and participation in elections among these groups in 2004.[95] African Americans collectively attain higher levels of education than immigrants to the United States.[95] African Americans also have the highest level of Congressional representation of any minority group in the U.S.[96]
The large majority of African Americans support the Democratic Party. In the 2004 Presidential Election, Democrat John Kerry received 88% of the African American vote compared to 11% for Republican George W. Bush.[97] Although there is an African-American lobby in foreign policy, it has not had the impact that African American organizations have had in domestic policy.[98]
Historically, African Americans were supporters of the Republican Party because it was Republican President Abraham Lincoln who helped in granting freedom to American slaves; at the time, the Republicans and Democrats represented the sectional interests of the North and South, respectively, rather than any specific ideology, and both right and left were represented equally in both parties.
The African American trend of voting for Democrats can be traced back to the 1930s during the Great Depression, when Franklin D. Roosevelt's New Deal program provided economic relief to African Americans; Roosevelt's New Deal coalition turned the Democratic Party into an organization of the working class and their liberal allies, regardless of region. The African American vote became even more solidly Democratic when Democratic presidents John F. Kennedy and Lyndon B. Johnson pushed for civil rights legislation during the 1960s.
After over 50 years, marriage rates for all Americans began to decline while divorce rates and out-of-wedlock births have climbed.[99] These changes have been greatest among African Americans. After more than 70 years of racial parity black marriage rates began to fall behind whites.[99] Single-parent households have become common, and according to US census figures released in January 2010, only 38 percent of black children live with both their parents.[100] Despite that and heavy Democratic leanings, African Americans favor "traditional American values" about family and marriage.
While 52% of Democrats support same-sex marriage, only 30% of black Democrats do. In 2008, though Democrats overwhelmingly voted (64%) against the California ballot proposition banning gay marriage, blacks overwhelmingly approved (70% in favor) it, more than any other racial group.[101] The high-profile candidacy of Barack Obama is credited with increasing black turnout on the bill which has been seen as the crucial difference in its passing.[102]
Blacks also hold far more conservative opinions on abortion, extramarital sex, and raising children out of wedlock than Democrats as a whole.[102] On financial issues, however, African Americans are very much in line with Democrats, generally supporting a more progressive tax structure to provide more services and reduce injustice and as well as more government spending on social services.[103]
News media and coverage[link]
Some activists and academics contend that news media coverage of African American news concerns or dilemmas is inadequate[104][105][106] or the news media present distorted images of African Americans.[107] To combat this, Robert L. Johnson founded Black Entertainment Television, a network that targets young African Americans and urban audiences in the United States. Most programming on the network consists of rap and R&B music videos and urban-oriented movies and series. The channel also shows syndicated television series, original programs, and some public affairs programs. On Sunday mornings, BET broadcasts a lineup of network-produced Christian programming; other, non-affiliated Christian programs are also shown during the early morning hours daily. BET is now a global network that reaches 85 million viewers in the Caribbean, Canada, and the United Kingdom.[108]
In addition to BET there is Centric, which is a spin-off cable television channel of BET, created originally as BET on Jazz to showcase jazz music-related programming, especially that of black jazz musicians. Programming has been expanded to include a block of urban programs as well as some R&B, neo soul, and alternative hip hop, with the focus on jazz reduced to low-profile hours.[109]
TV One is another African American-oriented network and a direct competitor to BET, targeting African American adults with a broad range of programming. The network airs original lifestyle and entertainment-oriented shows, movies, fashion and music programming, as well as classic series such as 227, Good Times, Martin, Boston Public and It's Showtime at the Apollo. The network primarily owned by Radio One. Founded and controlled by Catherine Hughes, it is one of the nation's largest radio broadcasting companies and the largest African American-owned radio broadcasting company in the United States.[110]
Other African American networks scheduled to launch in 2009 are the Black Television News Channel founded by former Congressman J. C. Watts and Better Black Television founded by Percy Miller.[111][112] In June 2009, NBC News launched a new website named The Grio[113] in partnership with the production team that created the black documentary film, Meeting David Wilson. It is the first African American video news site which focuses on underrepresented stories in existing national news. The Grio consists of a broad spectrum of original video packages, news articles, and contributor blogs on topics including breaking news, politics, health, business, entertainment and Black History.[114]
Cultural influence in the United States[link]
Further information: African American culture
From their earliest presence in North America, African Americans have contributed literature, art, agricultural skills, foods, clothing styles, music, language, social and technological innovation to American culture. The cultivation and use of many agricultural products in the U.S., such as yams, peanuts, rice, okra, sorghum, grits, watermelon, indigo dyes, and cotton, can be traced to African and African American influences. Notable examples include George Washington Carver, who created 300 products from peanuts, 118 products from sweet potatoes, and 75 from pecans; and George Crum, who invented the potato chip in 1853.[115]
African American music is one of the most pervasive African American cultural influences in the United States today and is among the most dominant in mainstream popular music. Hip hop, R&B, funk, rock and roll, soul, blues, and other contemporary American musical forms originated in black communities and evolved from other black forms of music, including blues, doo-wop, barbershop, ragtime, bluegrass, jazz, and gospel music.
African American-derived musical forms have also influenced and been incorporated into virtually every other popular musical genre in the world, including country and techno. African American genres are the most important ethnic vernacular tradition in America, as they have developed independent of African traditions from which they arise more so than any other immigrant groups, including Europeans; make up the broadest and longest lasting range of styles in America; and have, historically, been more influential, interculturally, geographically, and economically, than other American vernacular traditions.[116]
African Americans have also had an important role in American dance. Bill T. Jones, a prominent modern choreographer and dancer, has included historical African American themes in his work, particularly in the piece "Last Supper at Uncle Tom's Cabin/The Promised Land". Likewise, Alvin Ailey's artistic work, including his "Revelations" based on his experience growing up as an African American in the South during the 1930s, has had a significant influence on modern dance. Another form of dance, Stepping, is an African American tradition whose performance and competition has been formalized through the traditionally black fraternities and sororities at universities.[117]
Many African American authors have written stories, poems, and essays influenced by their experiences as African Americans. African-American literature is a major genre in American literature. Famous examples include Langston Hughes, James Baldwin, Richard Wright, Zora Neale Hurston, Ralph Ellison, Nobel Prize winner Toni Morrison, and Maya Angelou.
African American inventors have created many widely used devices in the world and have contributed to international innovation. Norbert Rillieux created the technique for converting sugar cane juice into white sugar crystals. Moreover, Rillieux left Louisiana in 1854 and went to France, where he spent ten years working with the Champollions deciphering Egyptian hieroglyphics from the Rosetta Stone.[118] Most slave inventors were nameless, such as the slave owned by the Confederate President Jefferson Davis who designed the ship propeller used by the Confederate navy.[119]
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By 1913 over 1,000 inventions were patented by black Americans. Among the most notable inventors were Jan Matzeliger, who developed the first machine to mass-produce shoes,[120] and Elijah McCoy, who invented automatic lubrication devices for steam engines.[121] Granville Woods had 35 patents to improve electric railway systems, including the first system to allow moving trains to communicate.[122] Garrett A. Morgan developed the first automatic traffic signal and gas mask.[123]
Lewis Howard Latimer invented an improvement for the incandescent light bulb.[124] More recent inventors include Frederick McKinley Jones, who invented the movable refrigeration unit for food transport in trucks and trains.[125] Lloyd Quarterman worked with six other black scientists on the creation of the atomic bomb (code named the Manhattan Project.)[126] Quarterman also helped develop the first nuclear reactor, which was used in the atomically powered submarine called the Nautilus.[127]
A few other notable examples include the first successful open heart surgery, performed by Dr. Daniel Hale Williams,[128] and the air conditioner, patented by Frederick McKinley Jones.[125] Dr. Mark Dean holds three of the original nine patents on the computer on which all PCs are based.[129] More current contributors include Otis Boykin, whose inventions included several novel methods for manufacturing electrical components that found use in applications such as guided missile systems and computers,[130] and Colonel Frederick Gregory, who was not only the first black astronaut pilot but the person who redesigned the cockpits for the last three space shuttles. Gregory was also on the team that pioneered the microwave instrumentation landing system.[131]
Political legacy[link]
African Americans have fought in every war in the history of the United States.[132]
The gains made by African Americans in the Civil Rights and Black Power movements not only obtained certain rights for African Americans, but changed American society in far-reaching and fundamentally important ways. Prior to the 1950s, Black Americans in the South were subject to de jure discrimination, or Jim Crow. They would often be the victims of extreme cruelty and violence, sometimes resulting in deaths: by the post WWII era, African Americans became increasingly discontented with their long-standing inequality. In the words of Martin Luther King, Jr., African Americans and their supporters challenged the nation to "rise up and live out the true meaning of its creed that all men are created equal ..."[133]
The Civil Rights Movement marked a sea-change in American social, political, economic and civic life. It brought with it boycotts, sit-ins, demonstrations, court battles, bombings and other violence; prompted worldwide media coverage and intense public debate; forged enduring civic, economic and religious alliances; and disrupted and realigned the nation's two major political parties.
Over time, it has changed in fundamental ways the manner in which blacks and whites interact with and relate to one another. The movement resulted in the removal of codified, de jure racial segregation and discrimination from American life and law, and heavily influenced other groups and movements in struggles for civil rights and social equality within American society, including the Free Speech Movement, the disabled, women, Native Americans, and migrant workers.
The term "African American"[link]
Political overtones[link]
The term African American carries important political overtones. Earlier terms used to identify Americans of African ancestry were conferred upon the group by colonists and Americans of European ancestry. The terms were included in the wording of various laws and legal decisions which some thought were being used as tools of white supremacy and oppression.[134] There developed among blacks in America a growing desire for a term of self-identification of their own choosing.
With the political consciousness that emerged from the political and social ferment of the late 1960s and early 1970s, blacks no longer approved of the term Negro. They believed it had suggestions of a moderate, accommodationist, even "Uncle Tom" connotation. In this period, a growing number of blacks in the United States, particularly African American youth, celebrated their blackness and their historical and cultural ties with the African continent. The Black Power movement defiantly embraced Black as a group identifier. It was a term social leaders themselves had repudiated only two decades earlier, but they proclaimed, "Black is beautiful".
In this same period, a smaller number of people favored Afro-American, a common shortening (as is 'Anglo-American'). However, after the decline in popularity of the 'Afro' hairstyle in the late 1970s, the term fell out of use.[citation needed]
In the 1980s the term African American was advanced on the model of, for example, German-American or Irish-American to give descendents of American slaves and other American blacks who lived through the slavery-era a heritage and a cultural base.[134] The term was popularized in black communities around the country via word of mouth and ultimately received mainstream use after Jesse Jackson publicly used the term in front of a national audience. Subsequently, major media outlets adopted its use.[134]
Some such as Maulana Karenga and Owen Alik Shahadah argue African-American is more appropriate because it accurately articulates geography and historical origin. Thus linking a people to a continent as oppose to an abstract color.[135] Others believe the term black is inaccurate because African Americans have a variety of skin tones.[citation needed] Surveys show that the majority of Black Americans have no preference for "African American" or "Black,"[136] although they have a slight preference for "Black" in personal settings and "African American" in more formal settings.[137] Many African-Americans expressed a preference for the term, as it was formed in the same way as names for others of the many ethnic groups in the nation. Some argued further that, because of the historical circumstances surrounding the capture, enslavement and systematic attempts to de-Africanize blacks in the United States under chattel slavery, most African Americans are unable to trace their ancestry to a specific African nation; hence, the entire continent serves as a geographic marker.
For many, African American is more than a name expressive of cultural and historical roots. The term expresses pride in Africa and a sense of kinship and solidarity with others of the African diaspora—an embrace of pan-Africanism as earlier enunciated by prominent African thinkers such as Marcus Garvey, W. E. B. Du Bois and George Padmore.
Who is African American?[link]
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Since 1977, in an attempt to keep up with changing social opinion, the United States government has officially classified black people (revised to black or African American in 1997) as "having origins in any of the black racial groups of Africa."[138] Other federal offices, such as the United States Census Bureau, adhere to the OMB standards on race in its data collection and tabulations efforts.[139] In preparation for the United States 2010 Census, a marketing and outreach plan, called 2010 Census Integrated Communications Campaign Plan (ICC) recognized and defined African Americans as black people born in the United States. From the ICC perspective, African Americans are one of three groups of black people in the United States[140]
The ICC plan was to reach the three groups by acknowledging that each group has its own sense of community that is based on geography and ethnicity.[141] The best way to market the census process toward any of the three groups is to reach them through their own unique communication channels and not treat the entire black population of the U.S. as though they are all African Americans with a single ethnic and geographical background. The U.S. Department of Justice Federal Bureau of Investigation categorizes black or African American people as "A person having origins in any of the black racial groups of Africa" through racial categories used in the UCR Program adopted from the Statistical Policy Handbook (1978) and published by the Office of Federal Statistical Policy and Standards, U.S. Department of Commerce, derived from the 1977 OMB classification.[142]
Admixture[link]
Historically, "race mixing" between black and white people was taboo in the United States. So-called anti-miscegenation laws, barring blacks and whites from marrying or having sex, were established in colonial America as early as 1691.[143] The taboo among American whites surrounding white-black relations can be seen as a historical consequence of the oppression and racial segregation of African-Americans.[144]Historian David Brion Davis notes the racial mixing that occurred during slavery was frequently attributed by the planter class to the "lower-class white males" but Davis concludes that "there is abundant evidence that many slaveowners, sons of slaveowners, and overseers took black mistresses or in effect raped the wives and daughters of slave families."[145] A famous example was Thomas Jefferson's mistress, Sally Hemings.[146]
Harvard University historian Henry Louis Gates, Jr. wrote in 2009, "African Americans ... are a racially mixed or mulatto people—deeply and overwhelmingly so." [147] For example, after the Emancipation Proclamation Chinese American men married African American women in high proportions to their total marriage numbers due to few Chinese American women being in the United States.[148] African slaves and their descendants have also had a history of cultural exchange and intermarriage with Native Americans[149] although they did not necessarily retain social, cultural or linguistic ties to Native peoples.[150] There are also increasing intermarriages and offspring between non-Hispanic blacks and Hispanics of any race, especially between Puerto Ricans and African Americans (American-born blacks).[151]
Racially mixed marriages have become increasingly accepted in the United States since the Civil Rights movement and up to the present day.[152] Approval in national opinion polls have risen from 36% in 1978, to 48% in 1991, 65% in 2002, 77% in 2007.[153] Scientific analysis indicates that current African Americans inherit about 14-17.7% of their ancestry from Europeans.[154]
The African-American experience[link]
In her book The End of Blackness, as well as in an essay on the liberal website Salon,[155] author Debra Dickerson has argued that the term "black" should refer strictly to the descendents of Africans brought to America as slaves, and not the sons and daughters of black immigrants who lack that ancestry. In her opinion, President Barack Obama, who is the son of a Kenyan immigrant, although technically African-American, is not black.[155][156] She makes the argument that grouping all people of African descent together regardless of their unique ancestral circumstances would inevitably deny the lingering effects of slavery within the American community of slave descendents, in addition to denying black immigrants recognition of their own unique ancestral backgrounds. "Lumping us all together", Dickerson wrote, "erases the significance of slavery and continuing racism while giving the appearance of progress".[155]
Similar viewpoints have been expressed by Stanley Crouch in a New York Daily News piece, Charles Steele, Jr. of the Southern Christian Leadership Conference[157] and African-American columnist David Ehrenstein of the LA Times who accused white liberals of flocking to blacks who were "Magic Negros", a term that refers to a black person with no past who simply appears to assist the mainstream white (as cultural protagonists/drivers) agenda.[158] Ehrenstein went on to say "He's there to assuage white 'guilt' they feel over the role of slavery and racial segregation in American history."[158]
Former Secretary of State Condoleezza Rice (who was famously mistaken for a "recent American immigrant" by French President Nicolas Sarkozy),[159] said "descendants of slaves did not get much of a head start, and I think you continue to see some of the effects of that." She has also rejected an immigrant designation for African-Americans and instead prefers the term "black" or "white" to denote the African and European U.S. founding populations.[160]
Terms no longer in common use[link]
The terms mulatto and colored were widely used until the second quarter of the 20th century, when they were considered outmoded and generally gave way to the use of negro. By the 1940s, the term commonly was capitalized, Negro, but by the mid 1960s, it had acquired negative connotations. Today, in the culture of the United States, the term is considered inappropriate and is now rarely used and perceived as a pejorative.[161][162] The term Negro is largely out of use among the younger black generation, but is still used by a substantial block of older black Americans, particularly in the southern U.S.[163]
In Latin America, negro, which translates as black is the term generally used to refer and describe black people and, similarly to mulatto, it is not considered offensive at all in these regions. However, it is pronounced differently, with the e (a mid front unrounded vowel in American Spanish: [ˈneɣɾo], and a close-mid front unrounded vowel in Brazilian Portuguese: [ˈneɡɾu]) being closer to a sound that it is intermediate between phonemes found in English words such as pay and egg (in Spanish) or day, city and item (in Portuguese).
See also[link]
- African American art
- African-American literature
- African-American music
- African American National Biography Project
- African American Vernacular English
- African Americans in the 1960s
- American Black Upper Class
- Black feminism
- Black Loyalist
- Military history of African Americans
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Diaspora: |
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Notes[link]
- ^ Rastogi, Sonya; Johnson, Tallese D.; Hoeffel, Elizabeth M.; Drewery, Jr., Malcolm P. (September 2011). "The Black Population: 2010" (PDF). United States Census Bureau. p. 3. http://www.census.gov/prod/cen2010/briefs/c2010br-06.pdf. Retrieved February 15, 2012.
- ^ As a compound adjective, the term is usually hyphenated as African-American. ""African American" in the American Heritage Dictionary". Education.yahoo.com. http://education.yahoo.com/reference/dictionary/entry/African%20American. Retrieved January 20, 2011.
- ^ a b "The size and regional distribution of the black population". Lewis Mumford Center. Archived from the original on 12 October 2007. http://mumford1.dyndns.org/cen2000/BlackWhite/BlackDiversityReport/black-diversity03.htm. Retrieved October 1, 2007.
- ^ a b American FactFinder, United States Census Bureau. "United States – QT-P4. Race, Combinations of Two Races, and Not Hispanic or Latino: 2000". Factfinder.census.gov. http://factfinder.census.gov/servlet/QTTable?_bm=y&-geo_id=01000US&-qr_name=DEC_2000_SF1_U_QTP4&-ds_name=DEC_2000_SF1_U&-redoLog=false. Retrieved January 20, 2011.
- ^ Gomez, Michael A: Exchanging Our Country Marks: The Transformation of African Identities in the Colonial and Antebellum South, p. 29. Chapel Hill, NC: University of North Carolina, 1998
- ^ Rucker, Walter C. (2006). The river flows on: Black resistance, culture, and identity formation in early America. LSU Press. p. 126. ISBN 0-8071-3109-1. http://books.google.com/?id=c2XlG4rRK4QC&pg=PA126.
- ^ Hashaw, Tim (January 21, 2007). "The First Black Americans". U.S. News & World Report. http://www.usnews.com/usnews/news/articles/070121/29african.htm. Retrieved February 13, 2008.
- ^ "The shaping of Black America: forthcoming 400th celebration". Encyclopedia.com. June 26, 2006. http://www.encyclopedia.com/doc/1G1-147667728.html?Q=Jamestown. Retrieved January 20, 2011.
- ^ "The First Black Americans – US News and World Report". Usnews.com. January 29, 2007. Archived from the original on 2 February 2011. http://www.usnews.com/usnews/news/articles/070121/29african.htm. Retrieved January 20, 2011.
- ^ Hodges, Russel Graham (1999), Root and Branch: African Americans in New York and East Jersey, 1613–1863, Chapel Hill, North Carolina: University of North Carolina Press
- ^ PBS. Africans in America: the Terrible Transformation. "From Indentured Servitude to Racial Slavery." Accessed 13 Sept 2011.
- ^ "Scots to Colonial North Carolina Before 1775". Dalhousielodge.org. http://www.dalhousielodge.org/Thesis/scotstonc.htm. Retrieved 2012-04-20.
- ^ "African Americans in the American Revolution". Wsu.edu:8080. June 6, 1999. http://www.wsu.edu:8080/~dee/DIASPORA/REV.HTM. Retrieved January 20, 2011.
- ^ "AfricanAmericans.com". AfricanAmericans.com. http://www.africanamericans.com/MilitaryTimeline.htm. Retrieved January 20, 2011.
- ^ "Time.com". Time. Archived from the original on 19 January 2011. http://web.archive.org/web/20110119035209/http://www.time.com/time/2007/blackhistmth/bios/01.html. Retrieved January 20, 2011. [dead link]
- ^ Boddy-Evans, Alistair. "The Trans-Atlantic Slave Trade". African History. about.com. http://africanhistory.about.com/library/weekly/aa080601a.htm. Retrieved June 4, 2007.
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- ^ "History of Juneteenth". Juneteenth.com. 2005. Archived from the original on 27 May 2007. http://www.juneteenth.com/history.htm. Retrieved June 7, 2007.
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- ^ Davis, Ronald, PhD. "Surviving Jim Crow". The History of Jim Crow. New York Life Insurance Company. http://www.jimcrowhistory.org/history/surviving.htm.
- ^ Plessy v. Ferguson 163 U.S. 537 (1896)
- ^ "The Great Migration". African American World. PBS. 2002. Archived from the original on October 12, 2007. http://web.archive.org/web/20071012201420/http://www.pbs.org/wnet/aaworld/reference/articles/great_migration.html. Retrieved October 22, 2007.
- ^ "The March On Washington, 1963". Abbeville Press. Archived from the original on 12 October 2007. http://www.abbeville.com/civilrights/washington.asp. Retrieved October 22, 2007.
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- ^ a b Kuhn, David Paul (November 5, 2008). "Exit polls: How Obama won". Politico. http://www.politico.com/news/stories/1108/15297.html. Retrieved June 22, 2010.
- ^ Why Asian Americans Voted For Obama[dead link]
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- ^ This table gives the African American population in the United States over time, based on U.S. Census figures. (Numbers from years 1920 to 2000 are based on U.S. Census figures as given by the Time Almanac of 2005, p. 377.)
- ^ "Time Line of African American History, 1881–1900". Lcweb2.loc.gov. http://lcweb2.loc.gov/ammem/aap/timelin2.html. Retrieved 2012-04-20.
- ^ "c2kbr01-2.qxd" (PDF). Archived from the original on 2 January 2011. http://www.census.gov/prod/2004pubs/c2kbr-35.pdf. Retrieved January 20, 2011.
- ^ a b Black Incomes Surpass Whites in Queens
- ^ Issued August 2003: Educational Attainment by race and gender: Census 2000 Brief.
- ^ Kozol, J. "Overcoming Apartheid", The Nation. December 19, 2005. p. 26.
- ^ Public Information Office, U.S. Census Bureau. High School Completions at All-Time High, Census Bureau Reports. September 15, 2000.
- ^ "California". Closing the Achievement Gap. 2008-01-22. http://www.closingtheachievementgap.org/cs/ctag/print/htdocs/home.htm. Retrieved 2012-04-20.
- ^ "Marva Collins Seminars, Inc". Marvacollins.com. http://www.marvacollins.com/comments.html. Retrieved January 20, 2011.
- ^ "Excerpts from Ordinary Children, Extraordinary Teachers and Marva Collins’ Way". Edocere.org. http://www.edocere.org/articles/marva_collins.htm. Retrieved 2012-04-20.
- ^ "Marva Collins School to close". Abclocal.go.com. 2008-06-05. http://abclocal.go.com/wls/story?id=6188122§ion=news/local. Retrieved 2012-04-20.
- ^ Chicago students skip school in funding protest, Associated Press, September 2, 2008.
- ^ "Homeownership Rates by Race and Ethnicity of Householder —". Infoplease.com. http://www.infoplease.com/ipa/A0883976.html. Retrieved 2012-04-20.
- ^ a b c Carmen DeNavas-Walt, Bernadette D. Proctor, Cheryl Hill Lee (August 2005) (PDF). Income, Poverty, and Health Insurance Coverage in the United States: 2004. United States Census Bureau. pp. 60–229. http://www.census.gov/prod/2005pubs/p60-229.pdf.
- ^ "Report: Affluent African-Americans have 45% of buying power". Bizreport.com. 2008-02-22. http://www.bizreport.com/2008/02/report_affluent_africanamericans_have_45_of_buying_power.html. Retrieved 2012-04-20.
- ^ "Buying Power Among African Americans to Reach $1.1 Trillion by 2012". Reuters.com. 2008-02-06. http://www.reuters.com/article/pressRelease/idUS218860+06-Feb-2008+PRN20080206. Retrieved 2012-04-20.
- ^ [1][dead link]
- ^ a b Tozzi, John (2010-07-16). "Minority Businesses Multiply But Still Lag Whites". Businessweek.com. http://www.businessweek.com/smallbiz/content/jul2010/sb20100715_469797.htm. Retrieved 2012-04-20.
- ^ "Oprah Winfrey the richest black person in the world". African Echo 43. September 11, 2006. Archived from the original on 1 September 2006. http://www.africanecho.co.uk/business.html. Retrieved September 11, 2006.
- ^ a b Malonson, Roy Douglas (May 10, 2006). "Condi and Oprah aren't good role models for Black motherhood". African American News & Issues. http://www.aframnews.com/html/2006-05-10/publisher.htm. Retrieved September 11, 2006.
- ^ "#562 Oprah Winfrey". Forbes Special Report: The World's Billionaires. 2006. Archived from the original on 1 September 2006. http://www.forbes.com/lists/2006/10/O0ZT.html. Retrieved September 11, 2006.
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- ^ Peter Fronczek and Patricia Johnson (August 2003). "Occupations: 2000" (PDF). United States Census Bureau. Archived from the original on 24 October 2006. http://www.census.gov/prod/2003pubs/c2kbr-25.pdf. Retrieved October 24, 2006.
- ^ a b c Jesse McKinnon (April 2003). "The Black Population in the United States: March 2002" (PDF). United States Census Bureau. Archived from the original on 1 November 2006. http://www.census.gov/prod/2003pubs/p20-541.pdf. Retrieved October 24, 2006.
- ^ a b c "PINC-03-Part 131". Pubdb3.census.gov. August 29, 2006. http://pubdb3.census.gov/macro/032006/perinc/new03_131.htm. Retrieved January 20, 2011.
- ^ a b "PINC-03-Part 254". Pubdb3.census.gov. August 29, 2006. http://pubdb3.census.gov/macro/032006/perinc/new03_254.htm. Retrieved January 20, 2011.
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- ^ Blaming the past, Walter Williams, May 19, 1999.
- ^ Ammunition for poverty pimps Walter E. Williams, October 27, 2005.
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- ^ Mattew Miller (05/06/09). "The Wealthiest Black Americans". Forbes. Archived from the original on 16 October 2010. http://www.forbes.com/2009/05/06/richest-black-americans-busienss-billionaires-richest-black-americans.html. Retrieved October 7, 2010.
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- ^ a b U.S.Religious Landscape Survey The Pew Forum on Religion and Public Life (February 2008). Retrieved on July 20, 2009.
- ^ The Black Church By Charyn D. Sutton. Energize Inc. Retrieved on November 18, 2009.
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- ^ Bill J. Leonard (2007). Baptists in America. Columbia University Press. pp. 34. ISBN 0-231-12703-0.
- ^ a b c The NCC's 2008 Yearbook of Churches reports a wide range of health care ministries National Council of Churches USA. February 14, 2008. Retrieved on June 22, 2009.
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- ^ Clegg. p. 115. "The common response of Malcolm X to questions about numbers—'Those who know aren't saying, and those who say don't know'—was typical of the attitude of the leadership."
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- Centerwall, Brandon S. (1984). "Race, socioeconomic status, and domestic homicide, Atlanta, 1971–72". American Journal of Public Health 74 (8): 813–815. DOI:10.2105/AJPH.74.8.813. PMC 1651951. PMID 6742272. //www.pubmedcentral.nih.gov/articlerender.fcgi?tool=pmcentrez&artid=1651951.
- Hawkins, Darnell F. (1993). "Inequality, Culture, and Interpersonal Violence". Health Affairs 12 (4): 80–95. DOI:10.1377/hlthaff.12.4.80. PMID 8125451.
- Neapolitan, Jerome L. (1998). "Cross-National Variation in Homicide; Is Race A Factor?". Criminology 36 (1): 139–156. DOI:10.1111/j.1745-9125.1998.tb01243.x.
- Bohlen, C. (May 18, 1986). "Does She Say the Same Things in her Native Tongue?". New York Times.
- Felder, J. (1992). From the Statue of Liberty to the Statue of Bigotry. New York: Jack Felder.
- Felder, J. (July 16, 1990). "Black Origins and Lady Liberty". Daily Challenge.
- Sinclair, T. (July 5, 1986). "Was Original Statue a Tribute to Blacks?". New York Voice.
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- Altman, Susan. The Encyclopedia of African-American Heritage. ISBN 0-8160-4125-3.
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Further reading[link]
- Jack Salzman, ed., Encyclopedia of Afro-American culture and history, New York, New York : Macmillan Library Reference USA, 1996.
- African American Lives, edited by Henry L. Gates, Evelyn Brooks Higginbotham, Oxford University Press, 2004—more than 600 biographies.
- From Slavery to Freedom. A History of African Americans, by John Hope Franklin, Alfred Moss, McGraw-Hill Education 2001, standard work, first edition in 1947.
- Black Women in America: An Historical Encyclopedia, Darlene Clark Hine (Editor), Rosalyn Terborg-Penn (Editor), Elsa Barkley Brown (Editor), Paperback Edition, Indiana University Press 2005.
- Baugh, J. (Summer 1991). "The Politicization of Changing Terms of Self Reference Among American Slave Descendants". American Speech 66 (2): 133–46. DOI:10.2307/455882. JSTOR 455882.
External links[link]
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Wikiquote has a collection of quotations related to: African American |
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Look up african american in Wiktionary, the free dictionary. |
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Wikimedia Commons has media related to: African Americans |
- Richard Thompson Ford Name Games, Slate, September 16, 2004. Article discussing the problems of defining African American
- "Of Arms & the Law: Don Kates on Afro-American Homicide Rates"
- Scientific American Magazine (June 2006) Trace Elements Reconnecting African-Americans to an ancestral past
- "The Definition of Political Absurdity", San Francisco Chronicle, March 2, 2007
- African American archaeology in Sacramento, California pdf
- African American archaeology in Oakland, California —See Part III, Chap 10
- Black History related original documents and photos
- President Obama's Speech to the NAACP on July 16, 2009—full video by MSNBC
- Black or African American?, Frank Newport. Gallup, September 28, 2007
- The Long Journey of Black Americans – slideshow by The First Post
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Methodism (from Greek: μέθοδος - methodos, "pursuit of knowledge") is a movement of Protestant Christianity represented by a number of denominations and organizations, claiming a total of approximately seventy million adherents worldwide. The movement traces its roots to John Wesley'sevangelistic revival movement within Anglicanism. His younger brother Charles was instrumental in writing much of the hymnody of the Methodist Church.George Whitefield, another significant leader in the movement, was known for his unorthodox ministry of itinerant open-air preaching. The Methodist Church is known for its missionary work, and its establishment of hospitals, universities, orphanages, soup kitchens, and schools to follow Jesus' command to spread the Good News and serve all people.
Wesley, along with his brother, founded the Holy Club while they were at Oxford, where John was a fellow and later a lecturer at Lincoln College. The holy club met weekly and they systematically set about living a holy life. They were branded as "Methodist" by students at Oxford who derided the methodical way they ordered their lives. Wesley took the attempted mockery and turned it into a title of honour. Initially Whitefield and the Wesleys merely sought reform, by way of a return to the gospel, within the Church of England, but the movement spread with revival and soon a significant number of Anglican clergy became known as Methodists in the mid-18th century. The movement did not form a separate denomination in England until after John Wesley's death in 1791. Although Wesley and the majority of his followers were decidedly Arminian in their theological outlook, George Whitefield, Howell Harris, and Selina Hastings, Countess of Huntingdon were notable for being Calvinistic Methodists, and the Presbyterian Church of Wales originated from the preaching of Harris and Whitfield.
