Charles Wesley (1707-1788) was the cofounder of Methodism and the author of more than 9,000 hymns and sacred poems, including such favorites as "Hark the Herald Angels Sing," "O for a Thousand Tongues to Sing," and "Christ the Lord Is Risen Today." John Tyson here traces the remarkable life of this influential man from cradle to grave, using rare -- including previously unpublished -- hymns, letters, and journal materials. As the younger brother of John Wesley, Charles was a vital partner in the Methodist revival. While often standing in the shadow of his more famous brother, Charles Wesley was arguably the founder of the Oxford Holy Club, and he actually experienced evangelical conversion three days prior to John. In Assist Me to Proclaim Tyson explores, among other things, behind-the-scenes questions about the brothers' sometimes-stormy relationship. Notwithstanding all his accomplishments as an evangelist and itinerant preacher, Charles is chiefly remembered for his startling facility at writing hymns that show God at work in almost every instance of life. His remarkable legacy endures around the world, as hundreds of Charles Wesley hymns are still sung in churches everywhere today. Assist Me to Proclaim draws a picture of a man whose fidelity to both the Church of England and the original vision of Methodism energized his remarkable abilities as a revivalist and hymn writer. Readers also get a glimpse into Wesley's heart and mind through the window of his hymn texts. This is a biography that any student of church history or hymnody will welcome.
We only have the frozen Mississippi to cross...if we get through this...' Virginia continued to walk beside the wagon as she trudged through the snow, her hand in Allen's, her thoughts lingering on her dead sister, buried outside Gallatin, just yesterday. Then she stopped and looked back. Joseph Smith was not with them this time. He was in the hands of the mob awaiting execution for treason. It had been a long time since those desperate days in Missouri. The temple in Salt Lake City had taken forty years to build. Virginia looked up at the granite structure and thanked God she had been allowed to live to see it finished. Today her grandsom would be sealed there.--Back cover.
The Glorious Revolution of 1688, which pushed James II from the throne of England, was not glorious for everyone; in fact, for many, it was a great disaster. Those who had already taken an oath of allegiance to James II and “to his heirs and lawful successors” now pondered how they could take a second oath to William and Mary. Those who initially refused to swear the oaths were called Nonjurors. In 1691, Archbishop Sancroft, eight bishops, and four hundred clergy of the Church of England, as well as a substantial number of scholars at Oxford and Cambridge, were deprived, removed from their offices and their license to practice removed. The loss of this talent to the realm was incalcuable. Ten different paradigms shaped the English Nonjurors’ worldview: Passive Obedience was paramount, the Apostolic Succession essential, a Cyprianist mentality colored everything, they held a conscientious regard for oaths, the Usages Controversy brought Tradition to the fore, printing presses replaced lost pulpits, patronage was a means of protection and proliferation, they lived with a hybridized conception of time, creative women spiritual writers complemented male bishops, and a global ecumenical approach to the Orthodox East was visionary. These ten operated synergistically to create an effective tool for the Nonjurors’ survival and success in their mission. The Nonjurors’ influence, out of all proportion to their size, was due in large measure to this mentality. Their unique circumstances prompted creative thinking, and they were superb in that endeavor. These perspectives constituted the infrastructure of the Nonjurors’ world, and they help us to see the early eighteenth century not only as a time of rapid change, but also as an era of persistent older religious mentalities adapted to new circumstances.
The middle decades of the eighteenth century—the years that fall between the much-studied ages of Pope and of Johnson—constitute a fascinating, though neglected, period in English literature. John Sitter's book is a literary history of the 1740s and 1750s, a time of great experimentation and innovation, and a time to which the origins of many of the literary criteria of the current day can be traced. Studying the poetry, fiction, and nonfiction of the mid-eighteenth century, Sitter attempts to characterize the authors' shared pursuits and preoccupations. He focuses on what he calls literary loneliness—the emerging concept of the isolated writer who creates for a solitary reader, a writer who strives for a "pure poetry" unconnected to political and historical particulars. Tracing the literary changes that took place during the period, Sitter studies the early works of David Hume and the increasingly visionary writings of William Law; he considers the profound and puzzling break with the past manifested in contemporary poetry; and he analyzes the similar artistic premises and authorial difficulties apparent in the longer poems of Thomson, Young, and Akenside, and in the last novels of Richardson and Fielding. Their literary assumptions are still part of our critical tradition, Sitter says, and in his conclusion he notes some significant correspondences between mid-eighteenth- century literature and twentieth-century criticism. Anyone who studies the literature or the intellectual history of the eighteenth century, or who is concerned with the theory of literary history, will find Literary Loneliness rewarding reading.
Photography emerged in 1839 in two forms simultaneously. In France, Louis Daguerre produced photographs on silvered sheets of copper, while in Great Britain, William Henry Fox Talbot put forward a method of capturing an image on ordinary writing paper treated with chemicals. Talbot’s invention, a paper negative from which any number of positive prints could be made, became the progenitor of virtually all photography carried out before the digital age. Talbot named his perfected invention "calotype," a term based on the Greek word for beauty. Calotypes were characterized by a capacity for subtle tonal distinctions, massing of light and shadow, and softness of detail. In the 1840s, amateur photographers in Britain responded with enthusiasm to the challenges posed by the new medium. Their subjects were wide-ranging, including landscapes and nature studies, architecture, and portraits. Glass-negative photography, which appeared in 1851, was based on the same principles as the paper negative but yielded a sharper picture, and quickly gained popularity. Despite the rise of glass negatives in commercial photography, many gentlemen of leisure and learning continued to use paper negatives into the 1850s and 1860s. These amateurs did not seek the widespread distribution and international reputation pursued by their commercial counterparts, nearly all of whom favored glass negatives. As a result, many of these calotype works were produced in a small number of prints for friends and fellow photographers or for a family album. This richly illustrated, landmark publication tells the first full history of the calotype, embedding it in the context of Britain’s changing fortunes, intricate class structure, ever-growing industrialization, and the new spirit under Queen Victoria. Of the 118 early photographs presented here in meticulously printed plates, many have never before been published or exhibited.
English-born Francis Asbury was one of the most important religious leaders in American history. Asbury single-handedly guided the creation of the American Methodist church, which became the largest Protestant denomination in nineteenth-century America, and laid the foundation of the Holiness and Pentecostal movements that flourish today. John Wigger has written the definitive biography of Asbury and, by extension, a revealing interpretation of the early years of the Methodist movement in America. Asbury emerges here as not merely an influential religious leader, but a fascinating character, who lived an extraordinary life. His cultural sensitivity was matched only by his ability to organize. His life of prayer and voluntary poverty were legendary, as was his generosity to the poor. He had a remarkable ability to connect with ordinary people, and he met with thousands of them as he crisscrossed the nation, riding more than one hundred and thirty thousand miles between his arrival in America in 1771 and his death in 1816. Indeed Wigger notes that Asbury was more recognized face-to-face than any other American of his day, including Thomas Jefferson and George Washington.
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