Wesleyan Methodist Missionary Society

In July 1826, two Methodist gentlemen sat down for a tense meeting with the New South Wales Attorney-General, Saxe Bannister (1790-1877). The matter at hand was a controversy that had arisen from a venture undertaken by the WMMS on a remote penal establishment on the frontier at Wellington Valley in central-western NSW. In particular, there were questions to be answered about the conduct of a young missionary, John Harper, who was alleged to have publicly misrepresented the short-term results and long-term prospects for the evangelization of the Wiradjuri people native to the area ...

VINTO, COCHABAMBA SEPTIEMBRE 2011 INTRODUCCIÓN Iglesias liberales, mientras que otras son conservadoras; algunas permisivas, otras legalistas; algunas formales, otras extasiadas. La pluralidad religiosa trae desafíos para el evangelismo. Porque cada religión, cristiana o no, posee características peculiares a ella. No con la intención limitada de solo conocer la historia, doctrina y práctica de las Iglesias Presbiterianas y Metodistas, empero conocer sus características marcadas, como fortalezas y debilidades, exentando conceptos preconcebidos al elaborar dicha presentación documentada.

This paper is the result of coming across a Budweiser Beer advertisement featuring the founder of the Methodist religion, John Wesley. It draws from the blog post on the John Wesley Budweiser Beer ad. In this advertisement for Budweiser, John Wesley, the 18th-century, founder of the Methodist religion was portrayed as an advocate of beer drinking. This John Wesley Budweiser Beer ad was run nationally, during the summer of 1908.

Religious discourses on social justice address the churches and the public. For new generations in the churches, they sometimes seem more imported from outside rather than grown from inside. The paper reminds the forgotten and widely untold story of social gospel influences, especially among woman, in the Brazilian Mission of the Methodist Episcopal Church, South, their profound impact on church practice and their at least likely influence on doctrinal change.  In a wider sense, the paper develops the argument that social justice claims during the Brazilian Dictatorship between 1964 and 1985 and in the 21st century are and can be rooted in a longtime missionary identity, initially especially nurtured by woman and their missionary agencies, open and able to respond to new challenges and to dialog with new partners (WCC, social movements, theology of liberation). The paper highlight the historic importance and impact of woman to develop social justice claims and suggests the need for new or continuous affords to remind their example and to invest in theological education done by woman and developed for woman. Beside this, remembers the paper a specific Methodist - and ecumenically embraced (by the Federal Council of Christian Churches in the US and their respective missions) - response to social justice claims: a social “creed” as interface between social doctrine, liturgical life and Christian militancy as an afford to imbed social justice claims in church life as a whole, a dynamic expression of a “status confessionis” “… as an address of faith to the Christian conscience…”.

This chapter traces the changing representation of the female missionary figure in Britain from the 1820s to the 1870s.. Eyre argues that the representation of female missionaries in early nineteenth-century missionary biographies impacted how women from a variety of denominations subsequently represented themselves. The chapter outlines how biographies used emotion in their representation of the female missionary, establishing her as ideally self-sacrificing and domestic. However, using the newsletters of the Wesleyan Methodist Mission’s Ladies’ Committee, Eyre argues that women missionaries in the field displayed ambivalence concerning this ideal female missionary identity. These women’s rewriting of the missionary narrative revealed the subordination at the emotional heart of female missionary biographies as they in turn used the deaths of their native converts for emotional effect.