Status Updates From Methodism: Empire of the Sp...

Page 200
In different ways, they have all Shown mainline denominations decline as they make less demand on their own members, have no very obvious recruitment mechanism, and Stephanie lose ground to more energetic movements

Page 196
Churches were astonishingly successful in shaping the identities of Britain until the 1960s, when a rapid decline of female winner curiosity, the virtual pet of the old evangelical construction of the cell, and a host of cultural changes, emanating from a new youth culture change everything

Page 196
By contrast, Brown has concentrated more on the way is the British people instructed that Christian identity in the period 1800 to 1960 by listening to their own voices and narrative structure is he suggests that Britain reported themselves as question up until the 1960s when new media, new gender roles and a morale revolution dramatically, ended peoples conception that they live Christians liveS

Page 196
It is not that the Church was victims of an increasingly secularised culture, but rather that the church helped create a more secularised culture by the institutional choices. It made almost at the height of its power in Victorian and Edwardian Britain.

Page 196
People stopped going to church in the 20th century Britain, not because they had ceased to believe in the Christian message, but rather they reversed they stopped believing because they stopped going g

Page 104
Free, Methodist, supported more radical, and liberal causes

Page 83 a discussion on Methodism and Anglican determinism and a landowner dependency

Page 58
What is distinctive about Methodist spirituality, emphasis on scriptural holiness and the need for human beings to take control of their initial destiny active agent working out their salvation responsible great

Page 50
Message, Izzy and Dee, Enlightment, lockean empiricism and enlightenment, nations of natural jurisprudence

Page 48
Freedom of enquiry, and belief with rationalism sums up the rest of the enlightenment

Page 47
From pages 43 to 47, a discussion on how nepotism thrived in Adam, Smith’s laissez-faire approach to economic and religion

Page 43 to 45, very important, I think Smith and Thomas Jefferson Wesley context

Page 42
Methodism, is an antislavery, its emphasis on disciplined, self-improvement, and its willingness to place to sell in the way of special president

Page 41 to 43 Wesley and the enlightenment and how he was influenced by the enlightenment

Page 40
Interesting discussion on Wesley and enthusiasm and the word enthusiasm and how Wesley criticise that word similar discussions happen today about Wife

Page 31 methodism started off as radical, but then moved to the centre became culturally acceptable

Page 31
It was a world affirming movement app, clear boundaries of dress speech and behaviour, marking off the church from the world

Page 30
Methodism and Charles holiness Pentecostalism, our movement from below, not impose from elite above

Page 30 Methodism’s mobile laity

Page 29
Methodists growth was linked to other social economic and political contingencies

Page 27
Toleration act of 1812 rescuing Methodist preachers from legal repression

Page 22
Interesting discussion on how Methodism changed culture, I was a product of a change culture

Page 22
Methodism grew most vigourously in those parts of the English, speaking world, where it largely abandoned its dependency on Anglicanism, and became both the instrument and a beneficiary of the rise of a more populist and egalitarian brands of Christianity

Page 21
Revolutionary, political energies the gospel of free trade, and the spread of the populist Lighterman ideas were creating new configurations, the religious indication of which were not always clear, key, contemporary

Page 16
In short, Methodism involved with a theology and a structure that enables it to meet the essential demand of individual assurance and New York discipline in a world order on the brink of very substantial change