Richard P. Heitzenrater. Wesley and the People called Methodist. Nashville: Abingdon Press, 1995. 338 pp. Richard P. Heitzenrater is professor of Church History and Wesley Studies at the Divinity school, Duke University. Heitzenrater has authored several books, which
include: The Elusive Mr. Wesley, Mirror and Memory, Sermons and Hymns of John Wesley. He has co-edited several volumes of books. Wesley and the People called Methodist is a timely book detailing the study of John Wesley and the beginnings of the Methodist Society (Church).
This book introduces the reader to the wider setting, foundation, and organization of the Methodist Church. As the author narrates the beginnings of Methodism, he does not take for granted that his readers know the subjects. He brings to the attention of his readers the most important role John Wesley played in the religious revival, developing theology, and mission of the Methodist church. This book is rich in its historical details, which makes it a masterpiece as far as the study of Methodist history is concerned.
This book is worthy reading if one what to understand the early history of Wesleyan revival and the roots from which the movement sprouted and upon which it relied for continuing nourishment. The author cautions that the story of Wesleyan movement in the eighteenth century is not only a description of the spreading organization, a developing theology, and a widening mission, but it is also a story of the people called Methodists. The author points out that Wesley spent his time and energy with the people called Methodists. He asserts that Wesley’s own personal pilgrimage of faith is centrally and inextricable intertwined with the development of the theology, the organization, and the mission of Methodism in the eighteenth century. Therefore, the story of the Wesleyan movement is the story of Wesley and the people called Methodists (p33).
The author points out that although the story of Methodism is much more than a biography of John Wesley, the influence upon him of the Wesley household was certainly a formative factor in the raise of the movement now called Methodism. John Wesley’s mother Susanna Wesley is given much credit for raising and nurturing bother John Wesley and Charles Wesley both of whom became the center of the Methodism movement. John Wesley’s life began to change while he was at the Oxford University in the early eighteenth century. The author points out that at this particular time, “ a comfortable slackness” prevailed in the spiritual academic endeavors of the University. This confronted Jon Wesley and he found himself not only pursuing the goals expressed by the religious societies in their search for real holiness but also adopting some of their methods. They author points out that it is at this time when John Wesley led and encouraged by his family’s background. Wesley’s search during this period for a meaningful understanding of the demands of Christian living eventually led him to tie together the perfectionism of the pietists, moralism of the Puritans and the devotionalism of the mystics in pragmatic approach that he felt could operate within the structure and doctrine of the Church of England.
In 1739 – 1744,the author points out that evangelical revival begun in England, which was part of the larger worldwide movement of the Spirit. In the midst of this awakening, John Wesley according to the author traveled to Bristol. It was in Bristol that he started to preach in the open field as Whitefield was doing. The author assert that while at Bristol, Wesley not only defends his Arminianism and disclaims any responsibility for Whitefield preaches, but also counterattacks by charging Tucker before the bishop with preaching incorrect doctrine. The author points out that in his journal Wesley describe the Bristol episode as new period (p 102).
The author notes that it is at this time the seeds of Methodist revival were beginning to sprout in way that Wesley and his brother Charles ha not previously experienced nor expected. This was the beginning of societies, which latter were called Methodist. According to the author, these societies in Bristol as while as in London and Oxford, did not conceive of themselves at this time as part of a distinctively “Methodist” movement even though they had a connection with the well-known Methodists such as the Wesley’s and Whitefield ( p 103).
The beginnings of these movements were not without problems. In London the author points out that Wesley tried unsuccessfully both in public and in private to correct same of the doctrinal errors that were being preached. Wesley’s relationship with the Fetter Lane Society member worsened. The growth of societies also brought on other problems and opportunities. One of which was lay preaching. The author notes that both John and Charles Wesley had hoped to have enough compatriots among the clergy to manage the societies most of the clergy had become alienated from the brothers as the revival began to split into Calvinist, Moravian and Wesleyan segments. However, in most cases, Wesley was willing to overlook some differences so long as the disputing person did not cause trouble. The author points out that the impetus for revival and the bond of the societies were the quest for salvation and the expressed and evidenced sincerity of that search became the guidelines for receiving and maintaining membership.
Besides bible study and prayer, Wesleys also began to incorporate new practices into the societies to further their spiritual goals. Among these were watch and prayer. This followed what he referred to as apostolic command. John and Charles’s mission was to spend a good time of their time, money and energy in the ministry to the poor – educating children in the workhouses, and taking food to the poor and the needy.
The author want his readers realize that even in the midst of all the problems as described above, Wesley had began to regulate more precisely the doctrine, discipline, and practice of preachers. This was evident at the 1744 Conference. His threefold agenda of the Conference ( what to teach? How to teach? What to do? Reveals main concerns of emerging leader, who sought to consolidate and unify his connection. In this conference we learn from the minutes the specific nature of those concerns and the emerging shape of Wesleyan method. The author assert that John’s obvious intend was to hold the spread of Methodism to a consciously measured pace that could not outstrip his ability to manage its design and prevent undue criticism.
The author present Wesley as a person of strong character and will who reflected his priorities in life with the comment in his mid- sixties. The author points out that even as his Oxford days receded farther into the distance, Wesley was never able to discard completely his academic gown. He continue to nurture a love of learning and at the same time to focus on the need for holiness. The author observes that Wesley prided himself in his lifelong consistency. He points out that as he grew older, his writings were sprinkled with comments like “just as I did thirty of forty years ago” ( p 261).
The author concludes by pointing out that although Methodism is more than the Lengthened shadow of Wesley, the movement continues to bear the indelible marks of his heart and mind. He advises that in order to understand the Methodist heritage, it is for what he thought and what he did. But he also bore the mark of genius that prevents observers from getting a complete grasp of just who he was or what he thought. As the author puts it, the people called the Methodists did not always agree with Wesley from his days at the Oxford to his dying. In fact, the author says that, “ many of the tensions within the Methodist Connection were caused by Wesley’s particular priorities in these matters” ( p 319). The Wesley heritage takes its vital energy from dynamic imagery of the spiritual pilgrimage. It is the story of a people struggling together to understand God themselves as they move from birth to death, from new birth to eternal life, from fear to joy
The reviewer feels that the author this book has accomplished his purpose by introducing to the reader the beginnings, the development, and the current status of Methodism. The way he does this is by tracing the history of Methodist to its roots that God call the people called Methodist with a purpose pp 33 – 49. In its development stages the author discusses several developmental stages, which include, first revival in Britain, Bristol p 98, evolution of connectionalism p149. As the reviewer noted early in the beginning the author does not want to take for granted that his readers understand the formation of Methodism. The reviewer finds out that the author is very articulate in accomplishing his purposes.
The reviewer highly recommends this book to all Methodists, teachers and students of Methodist history. It is a readable,rich book that will open the doors of understanding Methodist as a church and Methodism as a movement. Having read this book has left a mark of who the reviewer is and where he has come from.
include: The Elusive Mr. Wesley, Mirror and Memory, Sermons and Hymns of John Wesley. He has co-edited several volumes of books. Wesley and the People called Methodist is a timely book detailing the study of John Wesley and the beginnings of the Methodist Society (Church).
This book introduces the reader to the wider setting, foundation, and organization of the Methodist Church. As the author narrates the beginnings of Methodism, he does not take for granted that his readers know the subjects. He brings to the attention of his readers the most important role John Wesley played in the religious revival, developing theology, and mission of the Methodist church. This book is rich in its historical details, which makes it a masterpiece as far as the study of Methodist history is concerned.
This book is worthy reading if one what to understand the early history of Wesleyan revival and the roots from which the movement sprouted and upon which it relied for continuing nourishment. The author cautions that the story of Wesleyan movement in the eighteenth century is not only a description of the spreading organization, a developing theology, and a widening mission, but it is also a story of the people called Methodists. The author points out that Wesley spent his time and energy with the people called Methodists. He asserts that Wesley’s own personal pilgrimage of faith is centrally and inextricable intertwined with the development of the theology, the organization, and the mission of Methodism in the eighteenth century. Therefore, the story of the Wesleyan movement is the story of Wesley and the people called Methodists (p33).
The author points out that although the story of Methodism is much more than a biography of John Wesley, the influence upon him of the Wesley household was certainly a formative factor in the raise of the movement now called Methodism. John Wesley’s mother Susanna Wesley is given much credit for raising and nurturing bother John Wesley and Charles Wesley both of whom became the center of the Methodism movement. John Wesley’s life began to change while he was at the Oxford University in the early eighteenth century. The author points out that at this particular time, “ a comfortable slackness” prevailed in the spiritual academic endeavors of the University. This confronted Jon Wesley and he found himself not only pursuing the goals expressed by the religious societies in their search for real holiness but also adopting some of their methods. They author points out that it is at this time when John Wesley led and encouraged by his family’s background. Wesley’s search during this period for a meaningful understanding of the demands of Christian living eventually led him to tie together the perfectionism of the pietists, moralism of the Puritans and the devotionalism of the mystics in pragmatic approach that he felt could operate within the structure and doctrine of the Church of England.
In 1739 – 1744,the author points out that evangelical revival begun in England, which was part of the larger worldwide movement of the Spirit. In the midst of this awakening, John Wesley according to the author traveled to Bristol. It was in Bristol that he started to preach in the open field as Whitefield was doing. The author assert that while at Bristol, Wesley not only defends his Arminianism and disclaims any responsibility for Whitefield preaches, but also counterattacks by charging Tucker before the bishop with preaching incorrect doctrine. The author points out that in his journal Wesley describe the Bristol episode as new period (p 102).
The author notes that it is at this time the seeds of Methodist revival were beginning to sprout in way that Wesley and his brother Charles ha not previously experienced nor expected. This was the beginning of societies, which latter were called Methodist. According to the author, these societies in Bristol as while as in London and Oxford, did not conceive of themselves at this time as part of a distinctively “Methodist” movement even though they had a connection with the well-known Methodists such as the Wesley’s and Whitefield ( p 103).
The beginnings of these movements were not without problems. In London the author points out that Wesley tried unsuccessfully both in public and in private to correct same of the doctrinal errors that were being preached. Wesley’s relationship with the Fetter Lane Society member worsened. The growth of societies also brought on other problems and opportunities. One of which was lay preaching. The author notes that both John and Charles Wesley had hoped to have enough compatriots among the clergy to manage the societies most of the clergy had become alienated from the brothers as the revival began to split into Calvinist, Moravian and Wesleyan segments. However, in most cases, Wesley was willing to overlook some differences so long as the disputing person did not cause trouble. The author points out that the impetus for revival and the bond of the societies were the quest for salvation and the expressed and evidenced sincerity of that search became the guidelines for receiving and maintaining membership.
Besides bible study and prayer, Wesleys also began to incorporate new practices into the societies to further their spiritual goals. Among these were watch and prayer. This followed what he referred to as apostolic command. John and Charles’s mission was to spend a good time of their time, money and energy in the ministry to the poor – educating children in the workhouses, and taking food to the poor and the needy.
The author want his readers realize that even in the midst of all the problems as described above, Wesley had began to regulate more precisely the doctrine, discipline, and practice of preachers. This was evident at the 1744 Conference. His threefold agenda of the Conference ( what to teach? How to teach? What to do? Reveals main concerns of emerging leader, who sought to consolidate and unify his connection. In this conference we learn from the minutes the specific nature of those concerns and the emerging shape of Wesleyan method. The author assert that John’s obvious intend was to hold the spread of Methodism to a consciously measured pace that could not outstrip his ability to manage its design and prevent undue criticism.
The author present Wesley as a person of strong character and will who reflected his priorities in life with the comment in his mid- sixties. The author points out that even as his Oxford days receded farther into the distance, Wesley was never able to discard completely his academic gown. He continue to nurture a love of learning and at the same time to focus on the need for holiness. The author observes that Wesley prided himself in his lifelong consistency. He points out that as he grew older, his writings were sprinkled with comments like “just as I did thirty of forty years ago” ( p 261).
The author concludes by pointing out that although Methodism is more than the Lengthened shadow of Wesley, the movement continues to bear the indelible marks of his heart and mind. He advises that in order to understand the Methodist heritage, it is for what he thought and what he did. But he also bore the mark of genius that prevents observers from getting a complete grasp of just who he was or what he thought. As the author puts it, the people called the Methodists did not always agree with Wesley from his days at the Oxford to his dying. In fact, the author says that, “ many of the tensions within the Methodist Connection were caused by Wesley’s particular priorities in these matters” ( p 319). The Wesley heritage takes its vital energy from dynamic imagery of the spiritual pilgrimage. It is the story of a people struggling together to understand God themselves as they move from birth to death, from new birth to eternal life, from fear to joy
The reviewer feels that the author this book has accomplished his purpose by introducing to the reader the beginnings, the development, and the current status of Methodism. The way he does this is by tracing the history of Methodist to its roots that God call the people called Methodist with a purpose pp 33 – 49. In its development stages the author discusses several developmental stages, which include, first revival in Britain, Bristol p 98, evolution of connectionalism p149. As the reviewer noted early in the beginning the author does not want to take for granted that his readers understand the formation of Methodism. The reviewer finds out that the author is very articulate in accomplishing his purposes.
The reviewer highly recommends this book to all Methodists, teachers and students of Methodist history. It is a readable,rich book that will open the doors of understanding Methodist as a church and Methodism as a movement. Having read this book has left a mark of who the reviewer is and where he has come from.