Christian Unity (the book) - The Maranatha Community

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assurance in the Christian life? The ‘methodist’ position accepted by several ofthe Revival’s leaders was that a Christian ought to know full assurance of faith,a clear mark of the new birth – Rowland and his friends were not so sure aboutthis.The Dissenters were also concerned about the emotionalism apparent in thestress of the ‘methodists’ on ‘opening the heart in conversion’. Evans writes:‘At Defynnog in October 1740 two spiritual life-styles, one old and theother new, were in tension around the same Gospel message. In theoutcome, the two went their own separate ways as the “Dissenting Way”and “the Methodist Way”. Once again the new wine could not becontained in the old bottles.’ 76 (65)By the summer of 1740 John Wesley had become at odds with the Moravians,in whose meeting place in Fetter Lane he had become assured of free salvationin Christ, on several issues. In July, Wesley left the Fetter Lane Society, whichhe had been instrumental in founding, for the Foundry meeting place, nearMoorfields, opened just a little while before.Wesley’s leaving Fetter Lane to concentrate on his work at the Foundry wasdue to his disquiet at a teaching which had taken hold on the Society there. Ayoung Moravian, Philip Moulther, taught that until a person seeking God hadreceived the divine gift of assurance, he or she should not do any religious actsor devotions nor attend any of the ‘means of grace’, 77 but simply be ‘still’ – sitstill before God.Wesley took several friends with him on leaving Fetter Lane and the wound ofparting from the Moravians was never healed. The ‘stillness’ teaching was soonto be repudiated by the Moravian leaders.One may judge that Wesley was right to see Moulther’s teaching as bizarre andpastorally defective, but was he right to secede to the Foundry? James Huttongave the Moravian view of the secession when he wrote:76Evans, Eifion, Daniel Rowland and the Great Evangelical Awakening in Wales, TheBanner of Truth Trust, 1985, p 115.77According to John Wesley, the ‘means of grace’ included ‘Works of Piety’, such as ‘Prayer’,‘Fasting’, ‘Bible Study’, ‘Holy Living’, ‘Sharing in the Sacraments’, ‘Fellowship’ and ‘Works ofMercy’.Page 113
‘John Wesley, displeased at not being thought of as formerly, andoffended with the easy way of salvation as taught by the Brethren,publicly spoke against our doctrines in his sermons.’ 78Whitefield and Harris became increasingly opposed to the Wesleys’universalism 79 and their doctrine of entire sanctification. When Whitefieldreturned to England in 1741 after his second visit to America, he preached atthe Foundry and what he said caused much displeasure to the Wesleys. Yearslater, in 1778, John Wesley wrote that on that occasion in 1741, Whitefield‘preached the absolute decrees, in the most peremptory and offensivemanner.’ 80 In Whitefield’s account of the sad meeting he reflects: ‘It wouldhave melted any heart to have heard Mr Charles Wesley and me weeping,after prayer, that if possible, the breach might be prevented.’ 81Attempts at reconciliation came to nothing despite the efforts of Selina,Countess of Huntingdon (1707-1791), 82 who had tried to bring the factions ofEvangelicals together.The Countess of Huntingdon was a remarkable figure who played a major rolein the 18 th Century Evangelical Revival. Born into the aristocratic Shirleysfamily, she was brought up with her two sisters on the family estate atStaunton Harold, between Ashby-de-la-Zouche and Donington Park. Insurroundings of landscaped woods with an ornamental lake and stone bridge,she enjoyed the privileged life of the nobility. Intelligent and well educated,Selina found herself asking deep questions about ultimate issues from an earlyage, particularly after attending the funeral of a girl of nine – her own age.78Benham, Daniel, Memoirs of James Hutton, London, 1856, p 54.79The word ‘universalism’ used in the 18 th Century did not mean that everyone would besaved, but that the gospel was on offer to all people. High Calvinists such as John Gill, acontemporary of Wesley, refuted this and said that Christ died only for the elect, who werepredestined by God for salvation.80Dallimore, Arnold, George Whitefield, the life and times of the great Evangelist of the 18 thCentury Revival, Vol ii, Banner of Truth Trust, 1980, p 542.81Dallimore, Arnold, George Whitefield, the life and times of the great Evangelist of the 18 thCentury Revival, Vol ii, Banner of Truth Trust, 1980, p 541.82Cook, Faith, Selina, Countess of Huntingdon, her pivotal role in the 18 th CenturyEvangelical Awakening, The Banner of Truth Trust, 2001, pp 219-220.Page 114
Page 11 and 12:
Can Christian Unity be expressed ac
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‘In the Trinity the three are one
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Protestants, equally, have to be ab
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When John Wesley said that Christia
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(Geneva) Agreed Statement was issue
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While organised Christian endeavour
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Christian Unity consist?’ We shal
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CHAPTER 1CHRISTIAN UNITY IN THE EAR
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Almost all the heresies in the Earl
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interpreted as being against the la
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was raised by the Novatian schism.
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ArianismArianism was the most impor
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the Person of Christ. This was the
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Nicaea (325 AD), which asserted, ag
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He wrote:‘The ancient doctrines o
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agreement into the terms and ethics
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authority of the local bishop; Cypr
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Protestants. He was born in Tagaste
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guide the affairs of men: the Papac
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The distinction between laity and c
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ule. Christians were allowed to be
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fallen corruption and mortality but
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During the 1917 Communist Revolutio
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his repentance and restoration. The
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just before death, they might recei
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In both the East and the West heres
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The Waldensians were so named after
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CHAPTER 4THE SECOND GREAT SPLIT: WE
Page 67 and 68: Far more serious criticisms of the
Page 69 and 70: and the sacraments. He was tried by
Page 71 and 72: and his discovering that the Script
Page 73 and 74: denominational allegiances: confess
Page 75 and 76: aptism and substituting for it bapt
Page 77 and 78: Vincent de Lérins’ threefold bas
Page 79 and 80: Charles de Guise, Cardinal of Lorra
Page 81 and 82: CHAPTER 5QUOTATIONS ON THE THEME OF
Page 83 and 84: Dr Charles Malik - 20 th Century:
Page 85 and 86: Nicholas Zernov - 20 th Century:‘
Page 87 and 88: The restoration of the universal Ch
Page 89 and 90: Timothy Ware - 20 th Century:‘It
Page 91 and 92: Basilea Schlink - 20 th Century:‘
Page 93 and 94: Cardinal Basil Hume - 20 th Century
Page 95 and 96: Keith A Fournier - 20 th Century:
Page 97 and 98: concept of a contract between a rul
Page 99 and 100: harmoniously ordered society of pea
Page 101 and 102: interesting to note that the disput
Page 103 and 104: • In the Eucharist, Komensky main
Page 105 and 106: The Conference opened with much pom
Page 107 and 108: a growing unity among Christians at
Page 109 and 110: We cannot leave the 17 th Century w
Page 111 and 112: CHAPTER 7CHRISTIAN UNITY AND THE EV
Page 113 and 114: In Dr Woodward’s account of the r
Page 115 and 116: for Whitefield’s work in America,
Page 117: the West, the North and the South.
Page 121 and 122: formally, though it may have helped
Page 123 and 124: In view of all this, Charles Wesley
Page 125 and 126: Some of the refugees were persuaded
Page 127 and 128: Isaac Watts (1647-1748), the pionee
Page 129 and 130: CHAPTER 8VISIONS OF CHRISTIAN UNITY
Page 131 and 132: hymns and Eastern orthodox spiritua
Page 133 and 134: eplied with a series of Eirenicons
Page 135 and 136: positively wrote on grace and love
Page 137 and 138: hand that pours out sorrow’ and t
Page 139 and 140: He died in England in 1853 an ‘ec
Page 141 and 142: assembly, without much hesitation r
Page 143 and 144: ‘Loving all whom Christ loves bec
Page 145 and 146: says, the Broad Church was ‘a moo
Page 147 and 148: far greater part for the laity in t
Page 149 and 150: ehind some of the criticism of the
Page 151 and 152: came together with the clear purpos
Page 153 and 154: In subsequent missionary conference
Page 155 and 156: university formed by a federation o
Page 157 and 158: credo-baptists to accept the provis
Page 159 and 160: Horton Davies 137 points out in his
Page 161 and 162: However, since New Delhi, the WCC s
Page 163 and 164: (b) The Church of Christ in China (
Page 165 and 166: the Scriptures as the supreme autho
Page 167 and 168: In 1970 a similar scheme to that of
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indulgences, were all confirmed str
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however, at a lower level, manifest
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In her study of the Evolution of th
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Even within the Reformed Protestant
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the publisher’s foreword to Gee
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and so I have some golden opportuni
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CHAPTER 10 THESE BRIDGES CAN’T BE
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‘Only he - only Christ - was able
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c) Justification by Faith and Works
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However, in the Credo of the People
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f) Purgatory‘Purgatory’ is a na
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The Catechism of the Catholic Churc
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who love and trust the Lord Jesus C
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However, there is a growing awarene
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encouraged to receive a blessing al
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c) Traduction Œcumenique de la Bib
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witness. There is one such Sisterho
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Practically all para-church groups
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s) Missions and CampaignsMissions a
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My Protestant friends say to me tha
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Most Christians, in all three tradi
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of God may be complete, equipped fo
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CHAPTER 12NOW WHAT?This book began
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c) For some Protestants ecumenism m
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The church at Corinth was full of C
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) It has become clear that, realist
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Christians who believe a Catholic d
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There are three confessions that ha
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‘The solution to the ecumenical i
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k) Christ has left us an example -
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day’, the Niceno-Constantinopolit
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APPENDIX 2FOUR BIBLICAL TEXTS ON TH
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of the common good, and when one’
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eaten, as idols did not exist anywa
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14. That to continue in any known s
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What all three traditions have in c
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Calvin held that the Gospel of Jesu
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Relations between Protestantism, Ca
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Brandreth, Henry, R T, The Oecumeni
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Hopko, Thomas, All the Fullness of
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Rupp, E G and Drewery, Benjamin, Ma
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INDEXAAct of Uniformity, 114aggiorn
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Frame, John M, 91, 187Francis of As
Page 255 and 256:
Richardson, Paul, 239Roman Catholic
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