Wesley House Cambridge

Archbishop Rowan Williams' lecture on ‘Civil and Religious Law in England’ in February 2008 provoked passionate critical responses, not only in Britain but around the world. While acknowledging ambiguities in the text of the lecture, this article seeks to clarify its central claims and to address some of the misrepresentations to which it was subjected. It defends the lecture as a constructive and profound theological contribution to the ongoing discussion about the proper scope and manner of the legal accommodation of religious minorities within liberal democratic states. It then probes further into the wider question raised by the lecture concerning the dilemma of the plural identities and loyalties of religious citizens in such states. The Archbishop's subtle critique of ‘unqualified secular legal monopoly’ can be heard to contain a timely warning against political hubris.

Public justice' is one of the most widely-invoked of the many distinctive terms coined by Herman Dooyeweerd but, strangely, one of the least well analysed. Dooyeewerd holds that that the identity of the state is defined by a single, integrating and directing norm, the establishment of 'public justice'. Elaborating the implications of this claim has occupied much neo-Calvinist political reflection and guided much political action inspired by that movement. Yet surprisingly little sustained theoretical reflection has been devoted in recent times to examining its inner meaning and coherence. This article offers some preliminary groundwork necessary to that theoretical project. The first part presents a close reading of Dooyeweerd's account of public justice, identifies ambiguities and inconsistencies in that account, and suggests a reconstruction displaying its wide-ranging dynamic thrust more prominently. The second part identifies two substantial challenges confronting this account: its relative neglect of processes of democratic deliberation and advocacy, and its underdeveloped critical potentials.

It is increasingly acknowledged that our escalating global environmental challenges cannot be adequately responded to by governmental bodies without a substantial upsurge of popular support for the far-reaching policy shifts widely seen as necessary. The search is thus on for the societal, cultural and moral energies that might inspire the large-scale consciousness-raising and mobilization required for such an upsurge. More recently, there has also been a growing recognition that, in a world where four-fifths of the population adheres to some form of spiritual tradition, religion may be one of those necessary sources. This article begins by identifying the remarkable upsurge of religiously inspired ecological concern over the last 30 years, noting that it has come to expression with special force in robust declarations on, and attempts to mobilize believers over, the issue of climate change. It then summarizes this phenomenon in terms of seven core commitments and concludes by refle...

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Rich and extensive literatures have been generated in recent decades by both political theorists and theologians in response to normative political questions generated by the deepening religious diversity of both western and non-western societies. These range from fundamental issues such as whether liberalism mandates a 'secular' public sphere to narrower ones such as the justification of legal accommodations that a liberal democracy might afford to religious minorities. Yet while these two disciplines have often produced impressive bodies of work on such themes they have generally been parallel, disconnected conversations, even when scholars are examining precisely the same issues.

Billingham has substantially revised that material, and is the primary author of Section III. Chaplin is the primary author of Section IV. Chaplin leans towards what below we call 'argumentative democracy'; Billingham has sympathies with the 'convergence view'. Here we present a joint survey of the territory. 2 [2010] EWCA Civ 880; [2010] IRLR 872. Laws LJ was criticising an impassioned witness statement submitted by former Archbishop of Canterbury Lord Carey in support of the appellant Gary McFarlane. 10 John Rawls, Political Liberalism, expanded edition (Columbia University Press, 2005), p. 217. 11 Many public reason liberals focus this claim on 'coercive' laws, viewing the primary wrong as the coercion of others on the basis of reasons they cannot accept. This might mean that non-coercive laws need not meet as stringent standards. However, some theorists believe that all laws are coercive, and clearly all law ultimately rests on the coercive capacity of the state. Further, some public reason liberals have explicitly disavowed the preoccupation with coercion.

What is the essence of the Gospel? Which aspects of the church's ministry are contingent? The story of the Anglican Church in Ghana offers an opportunity to reflect upon these questions. While the history of this colonial church is fraught with ethnocentrism, it also demonstrates a number of ways in which a rich theological tradition can be realised on Ghanaian soil. This essay explores these possibilities with the hope of identifying an authentic Afro-Catholicism.

John Henry Newman is widely acknowledged to be an impor- tant theologian. However Newman commentators suggest that his work has received little recognition by philosophers. The general consensus has been that until the latter part of the twentieth cen- tury Newman has been an isolated philosophical figure. This essay offers an historical re-evaluation of Newman’s philosophical recep- tion in order to explore whether or not his significance has been underestimated. The historical method is used in the analysis and assessment of this question. The study therefore probes the general philosophical reaction to Newman’s work in the nineteenth and early twentieth century. In doing so the essay offers an historical investiga- tion and re-evaluation of the claims of Newman having a negligible philosophical legacy.
DOI:10.1111/nbfr.12231

Several Newman commentators consider that his work has been ignored by
philosophers. This essay re-examines Newman’s work in relation to the particularist
approach to the “problem of the criterion” in order to see whether or not Marty
Maddox’s methodist depiction of Newman’s Grammar of Assent has actually
obscured Newman’s relevance to this contemporary philosophical position.

Paper available by email or through pdcnet.org
DOI: 10.5840/nsj2016131

Oggi, la nozione che si possa avere un"esperienza diretta di Dio è ridicolizzata in molte chiese europee. Tuttavia, questo concetto (chiamiamolo Percezione Mistica) è centrale nello insegnamento metodista. John Wesley insisteva che i suoi seguaci facessero una esperienza personale della salvezza. Questo perché, il 24 maggio 1738, Wesley stesso ebbe una esperienza spirituale per cui venne alla certezza dell"amore di Dio. Wesley non era un uomo senza istruzione. Aveva avuto la migliore istruzione universitaria della sua epoca. Tuttavia, non vedeva incompatibilità tra l"esperienza religiosa e la ragione ma considerava che la vera fede (come la vita stessa) fosse intellettuale ed esperienziale (Campbell, 2016: 129-130).

I thank the Methodist Sacramental Fellowship for giving me the permission to republish this essay which forms the first part of the MSF Conference lecture: Whither Methodist Theology Now: The Collapse of the Wesleyan Quadrilateral (Portsmouth: Methodist Sacramental Fellowship, 2010).

In recent years, William J. Abraham has suggested the creation of a new subdiscipline for examining the epistemology of theology. This article provides an overview of this proposal, highlighting some of the philosophical concepts, such as ‘Aristotelian epistemic fit’ and
particularism, that Abraham drew upon when formulating this approach. It then proceeds to an examination of Abraham’s application of these ideas to his preferred theological scheme, canonical theism. Limitations and challenges to Abraham’s position are discussed as well as ways in which weaknesses in his approach might be addressed.

John Wesley considered the slave trade to be a national disgrace. However, while the American Methodist Church had initially made bold declarations concerning the evils of slavery, the practical application of this principled opposition was seriously compromised, obstructed by the leviathan of the plantation economy prominent in this period of American history. This paper surveys a variety of Methodist responses to slavery and race, exploring the dialectical germination of ideas like holiness, liberty and equality within the realities of the Antebellum context.

An increasing number of historians have highlighted the complex nature of much eighteenth-century churchmanship. These writers argue that in this period many clergyman possessed altitudinarian and latitudinarian tendencies simultaneously. While John Wesley's theological heritage has been examined from a variety of different perspectives, a growing body of literature has accentuated the altitudinarian tendencies in his theology and ministry. For this reason, several writers have closely identified Wesley with the Anglican High Church tradition. As a result, even though many of these scholars have compared Wesley's ecclesiology with the work of Edward Stillingfleet, the question as to whether or not Wesley might possess Latitudinarian tendencies has been neglected. Given the equivocal nature of much eighteenth-century churchmanship, this essay concentrates on whether Wesley also exhibits Latitudinarian tendencies by examining whether his focus on the essentials of religion, his tolerance concerning the inessential, and his emphasis on godliness resemble similar emphases in seventeenth-century Latitudinarian writers.

The last 3 years have witnessed a period of substantial volatility in Cameroon. In 2016, protests within the minority Anglophone regions against the obligatory use of French in schools triggered a period of considerable unrest, in which hundreds of people have been incarcerated and killed. Following an increased security presence in the English-speaking regions, armed groups have surfaced calling for secession – the creation of an independent nation of Ambazonia. In view of this escalating crisis, this article will investigate how the ‘Anglophone problem’ in Cameroon might be brought to bear upon the African theological debate by examining issues of violence, marginalisation and fragmentation within the two English-speaking areas of Cameroon.

This essay explores the validity of religious experience today by examining a variety of philosophical perspectives including Modern, Postmodern and critical realist thinkers. Utilising William Alston's detailed analysis of the reliability of sense and mystical perception, the essay questions whether or not the kinds of religious experience, illustrated in the testimony of many historical figures like John Wesley, can still be considered valid in the contemporary world. It also explores how claims to religious experience might be evaluated in relation to other disciplines. Perceived differences between science and religion are examined and suggestions as to how conflicting information, gleaned from the data of sense and mystical perception, might be adjudicated without denigrating either of these important fields of knowledge.