Christian Unity (the book) - The Maranatha Community

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The Countess’s attempt to bring peace between the Wesleys and theInghamites 85 also came to nothing. She sent George Whitefield to Newcastleupon Tyne to try to negotiate with them with a view to their union, butalthough Charles was amenable to discussion, John Wesley refused to attendeven though Ingham attended Wesley’s Conference. 86Although it was contrary to the instinct of her spirit, the Countess did getcaught up in the latter part of her life in the Calvinist/Arminian controversythat divided the Evangelical Revival leaders, and, consequently, theircongregations. So keen were the feelings on the questions of predestinationand free will (and, to make matters worse, on the ‘Wesleyan’ doctrine, as itwas perceived to be, of entire sanctification), that when Wesley’s Conferenceof workers in 1770 minuted disapproval of what they considered to be theantinomian tendency of Calvinism, Selina found that she could not inviteWesley to the second anniversary of the founding of Trefeca College. Similardoctrinal differences caused the resignation of the saintly John W Fletcher,Vicar of Madeley, a close associate of Wesley, as President of the college. Therift was never healed and, in certain circles, exists to this day.It must be recorded, sadly, that the pioneer of the Evangelical Awakening inWales, Griffith Jones of Llanddwror, became disaffected with the fervour of‘revivalists’ such as Rowland and Harris. As a loyal Anglican, Jones lookedaskance at the irregular style of their preaching in its organisation (itinerantevangelism, crossing parish boundaries willy-nilly), its use of laymen (Harrisnever did become ordained), and its appeal to emotions and experiences. 8785Inghamites. Benjamin Ingham was a member of the Holy Club at Oxford University withthe Wesleys and went with them to Georgia as an ordained Church of England clergyman todo missionary work among the settlers of the new Colony. Like the Wesleys, Ingham wasimpressed by the spirituality and faith of the Moravians who were on board the ship in whichthey sailed to America. On his return to England Ingham preached widely, concentrating onthe north of England. Opposition to his preaching by Church authorities led him to preachout of doors and on farms and in cottages and inns in the spirit of Whitefield and theWesleys and Howel Harris in Wales. By 1742 50 ‘Inghamite’ Religious Societies had beenfounded and Ingham handed them over to be supervised by the Moravian leadership. Hemarried a sister of the Countess of Huntingdon, Lady Margaret Hastings.86Stevens, Abel, The History of the Religious Movement of the 18 th Century calledMethodism, ed Willey, William, in 3 Vols, Vol 1, George Watson, London, 1865, pp 318-319.Stevens points out that Wesley’s decision not to attend was based on sound judgement as heprobably sensed the inherent instability of what Stevens call Ingham’s ‘mongrel association’.By 1759 this association was beginning to disintegrate.87Evans, Eifion, Daniel Rowland and the Great Evangelical Awakening in Wales, TheBanner of Truth Trust, 1985, p 140.Page 117
In view of all this, Charles Wesleys’ poem, written in the latter years of theRevival, comes to be seen as wistful rather than hopeful. The first two linesrun: ‘Come on my Whitefield (since the strife is past) and friends at first arefriends again at last’, but there were few organic or visible evidences of thestrife being over.The leaders came to honour and respect each other and Wesley gave a mostwarm commendation of Whitefield and his work when he gave the Memorialaddress for Whitefield at his own City Church in London in November 1770. Itseems he preached this same tribute twice more to congregations ofWhitefield’s followers and saw these sermons as giving ‘a blow to that bigotrywhich had prevailed for many years.’ 88There is no doubt that the Evangelical Revival did move some members of theChurch of England to break down denominational barriers and be prepared toworship with Dissenters. By the time of the Revival there is evidence that a fewDissenters were already mixing in the Religious Societies with Anglicans, sothat when they began to share the common evangelical experience of being‘born again’ the bond of fellowship they felt was strengthened further.Whitefield and his travelling companion, William Seward, addressed many ofthese Societies as they travelled throughout England, and in AmericaWhitefield preached in Dissenting meeting places.When Seward made his way alone across Southern England into Wales in thesummer of 1740 (Whitefield had sent him back to England from Savannah,Georgia, to gain more support for their projects in Negro education andorphan work), he found most support for his evangelical Gospel among theDissenters, and wrote in his journal:‘I have been led by the Spirit of God to speak in a Quaker meeting, toexpound in several Baptist meetings, to pray and exhort in a field, inmarket place and Town Hall and yet I remain a member of the Church ofEngland; the gospel of Christ consisting not in any outward mode ofworship but in righteousness, peace and joy in the Holy Ghost.’ 8988Dallimore, Arnold, George Whitefield, the life and times of the great Evangelist of the 18 thCentury Revival, Vol ii, Banner of Truth Trust, 1980, p 511 footnote.89Manuscript Journal of William Seward, 15 Sep 1740, Chetham Ms MUN A2116.Page 118
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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
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Far more serious criticisms of the
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and the sacraments. He was tried by
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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 and 118: the West, the North and the South.
Page 119 and 120: ‘John Wesley, displeased at not b
Page 121: formally, though it may have helped
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
Page 169 and 170: indulgences, were all confirmed str
Page 171 and 172: 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
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Richardson, Paul, 239Roman Catholic
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