In order to gain a full understanding of the United Methodist Church’s practices and doctrines, it is important to compare and contrast the modern tradition of the Methodist Church to Wesley’s original tradition; by considering Wesleyan-influenced worship specifically relating to Methodist preaching, the Methodist sacraments, order of worship, significance and meaning of various baptism ceremonies, open communion, and the nature of the early Methodist worship service. The Methodist tradition and it’s future has been significantly transformed from its original theology because of controversial challenges, such as: interpretation of scripture, abortion, evolutionary theory, sexism, racial issues, and homosexuality. As the founder of the Methodist movement, and later the Methodist Church, it is important to examine John Wesley’s influence and worship within the church. Before the establishment of the Methodist Church, John Wesley frequented the scholars of his local university and realized there was more to Christianity than what he was receiving through the Anglican Church. He pondered what worship meant to him, what he believed, and in what capacity those two things should be undertaken.
After sparking the Reformation, Martin Luther made it his goal to incorporate the church congregation in the praise and worship part of church service. A detrimental and vital aspect of Christianity, Martin Luther believed this needed to be done. Along with his followers, Martin Luther made continuous... ... middle of paper ... ...ble. For the first time in many centuries there was something new and different. Congregational hymns were sung in their native tongues.
On the other side, Edwards is writing after the church has been “purified;” thus, a different means of communication is required to bring people back to the church. William Cain, Alice McDermott, Lance Newman, and Hilary Wyss, editors of “American Literature Volume One,” said, “Edwards witnessed a great revival of religion known as the “Great Awakening,” which he documented in several of his writings” (264). The quote says that Edwards is writing in a time period that required s method that would bring people back to the church. All in all, the time period of Winthrop and Edwards’s sermons play a major role in the content of the
However, the Ordung can change from community to community. It is an outline of the basic tenants of the Amish faith and helps each member to remember just what it means to be an Amish (Powell n.d.). This inconsistency in the Ordung brought about friction between the more conservative members of the church and those who were more liberal in their approach. National meetings called Diener-Versammlungens were held for the leaders of the communities between 1862 and 1868 in a variety of mid central states (religioustolerance.com n.d. 2). The hope of these meetings was to bring a new and committed strength to the church.
This came for America at the end of World War II, and as a result evangelical Christianity returned to prominence. At this time, a young preacher from North Carolina named Billy Graham started his ascent to notoriety in the renewed evangelical movement. Billy Graham, serving as an evangelist, led massive crusades to bring lost souls to the church. More than an introducing people to an ideology or a denomination, Graham was most interested in evangelizing and leading people to Jesus Christ, God’s sacrificial lamb for mankind. Through his work in this area, he was able to assist in uniting the two largest evangelical organizations, the National Association of Evangelicals, and the American Council of Christian Churches.
Pietism arose in the mid sixteen hundred. They tried to complete the Reformation as appose to renouncing it. Two men who significantly contributed to Pietism was, Johann Arndt who believed Christians and especially pastors should live a Godly life style as it says in Colossians 3. The other person who shaped Pietism was, Justinian von Welz who requested the gospel be shared amongst non-Christians and to establish Missions College to train and equip future missionaries. He challenged the church to be more outward focus and to take the gospel to other countries.
While most churches were expecting people to come to them, Methodists sent out itinerant preachers to come to the people. Not only did Methodism spread its message, it also established local preachers to foster community. It was this combination of iterant and local preachers who recognized the values of Americans ( =26), Wiggers argued, that was a large part of Methodism’s success in America. Wiggers supported this argument with a well-balanced combination of impartial evidence and personal accounts. Wiggers fluidly transitions from this argument described in his chapters Methodist Connection and the Methodist Itinerant to his next chapter The Social Principle, which stressed th... ... middle of paper ... ...eir effect.
It shapes our practice in ways we don't know." Bishop Jones said Campbell's description of Wesley's theological "distinctions" was "wrong" because Wesley believed there should be nothing distinct about Methodism. Wesley asserted he was preaching "just the religion of the Bible." "Every time he [Wesley] lays out Methodist beliefs he's saying it's basic Christianity," Jones said. Wesley was determined to preach "primitive Christianity" and to rescue the faith from "more corrupt forms."
As part of revivals in Christian faith during 18th century onward three practices evolved into their own interpretation on the place and authority of Scripture in the Christian faith. The first of these were the Liberals who “viewed themselves as the saviors of a defunct out of date Christianity” (Bingham 149). Their founder, Friedrich Schleiermacher an 18th century pastor, “did not view traditional, authoritative doctrines, creeds and biblical texts as the preeminent sources in theology (150). Instead the Liberal perspective of Christianity put more emphasis on the doctrines of sin and grace and less attention on the holiness of the trinity (Kerr 213). Jesus was viewed as a historical figure that we can learn from spiritually and the Bible is used as a source of knowledge on Christian history (Bingham 152, 153).