History 2

The Lord’s Dominion: The History of Canadian Methodism by Neil Semple

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By Neil Semple

Semple covers almost each point of Canadian Methodism. He examines early nineteenth-century efforts to evangelize pioneer British North the USA and the revivalistic actions so vital to the mid-nineteenth-century years. He files Methodists' missionary paintings either in a foreign country and in Canada between aboriginal peoples and immigrants. He analyses the Methodist contribution to Canadian schooling and the management the church supplied for the growth of the position of girls in society. He additionally assesses the non secular and social dimensions of evangelical faith within the own lives of Methodists, addressing such social matters as prohibition, prostitution, the significance of the family members, and altering attitudes towards little ones in Methodist doctrine and Canada commonly. Semple argues that Methodism advanced into the main Canadian of the entire church buildings, aiding to collapse the geographic, political, financial, ethnic, and social divisions that rejected nationwide solidarity. even though the Methodist Church didn't in achieving the universality it aspired to, he concludes that it succeeded in defining the non secular, political, and social schedule for the Protestant component to Canada, supplying a robust legacy of provider to humanity and to God.

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But four years later Thomas Martin, also from Halifax, claimed, "Nothing but revelling, Swearing and drunkenness with every other Diabolical Scene reigns Predominant here. "3° The work failed to prosper even in the Cumberland region, Black's original home and the heartland of Methodism. In 1804 he reported to the British missionary authorities, "On the Cumberland circuit... we have two or three chapels, and about 90 members in Society. Of the state of this people I never think but with grief and pain ...

In its defence, however, is the fact that large denominational gains were perhaps unrealistic. The Methodist movement in Britain and North America was never able to make significant advances among Presbyterians, especially those with strong ethnic and economic links with Scotland. In the Maritimes, the religious affiliation of Anglicans during this period was also reinforced by powerful economic and political ties and by bonds of loyalty to the British empire. Finally, despite their long-term residency in the colonies, the expatriate New Englanders were still too closely tied to their former homeland and to its Calvinist, Congregational heritage to accept readily the connexionalism and Arminianism of the British Wesleyan church.

Between that year and 1774 four pairs of itinerant missionaries travelled to America. Among these, Francis Asbury, who arrived in 1771 with Richard Wright, was by far the most important in providing leadership to the American movement. He had been born near Birmingham in 1745, the son of a small farmer, and had received only a rudimentary education. Convinced of the need for repentance and rebirth after reading sermons by, among others, George Whitefield, he began preaching locally in 1762 while an apprentice in an ironworks.

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