This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1848 edition. Excerpt: ... CHAPTER XVII. "The division"--Mr. Wesley's sermon in Cork, 1789--Mr. Averell presides at the Irish conference, 1814--Meeting in Aughnacloy--First conference of the Primitive Wesleyan Methodists, 1816--General committee meets in Dublin, 1817--Mr. Averell and the Dublin leaders join the remonstrants--The conference of 1818 assembles in Dublin--Rev. Dr. Stopford--Death of Arthur Ketne, Esq.--Increase to the Society in 1819. We now approach what not only originated a new epocha in the life of Mr. Averell, but was a memorable era in the history of Irish Methodism--THE DIVISION. It is not our intention to make this memoir a vehicle of controversy; we would rather draw a veil over the event to which we have alluded--an event which severed the strongest and tenderest ties, and filled many a heart with sorrow. But as the subject of this memoir was mixed up with every thing relating to it, and as it had an influence upon the whole of his after life, it would be an inexcusable omission to pass it over in silence. "The Division" in the Methodist society in Ireland was occasioned by a change in its economy; and this change was, the administration of the ordinances of Baptism and the Lord's supper by the preachers of the connexion. The Methodist society was founded by the Rev. Messrs. John and Charles Wesley in the year 1739. The design was not to form a church, or a separate sect, but merely a Religious Society; and those whom they called to official situations were not allowed to administer the sacraments. Mr. Wesley, speaking on this subject, in his sermon on Heb. v. 4, preached in Cork in 1789, and published by him in the Arminian Magazine for 1790, only a few months before his death, says: "In 1744, all the Methodist preachers had their first...
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Human rights offer a vision of international justice that today’s idealistic millions hold dear. Yet the very concept on which the movement is based became familiar only a few decades ago when it profoundly reshaped our hopes for an improved humanity. In this pioneering book, Samuel Moyn elevates that extraordinary transformation to center stage and asks what it reveals about the ideal’s troubled present and uncertain future. For some, human rights stretch back to the dawn of Western civilization, the age of the American and French Revolutions, or the post–World War II moment when the Universal Declaration of Human Rights was framed. Revisiting these episodes in a dramatic tour of humanity’s moral history, The Last Utopia shows that it was in the decade after 1968 that human rights began to make sense to broad communities of people as the proper cause of justice. Across eastern and western Europe, as well as throughout the United States and Latin America, human rights crystallized in a few short years as social activism and political rhetoric moved it from the hallways of the United Nations to the global forefront. It was on the ruins of earlier political utopias, Moyn argues, that human rights achieved contemporary prominence. The morality of individual rights substituted for the soiled political dreams of revolutionary communism and nationalism as international law became an alternative to popular struggle and bloody violence. But as the ideal of human rights enters into rival political agendas, it requires more vigilance and scrutiny than when it became the watchword of our hopes.
Emotions work to define who we are as well as shape what we do and this is no more powerfully at play than in the world of politics. Ahmed considers how emotions keep us invested in relationships of power, and also shows how this use of emotion could be crucial to areas such as feminist and queer politics. Debates on international terrorism, asylum and migration, as well as reconciliation and reparation, are explored through topical case studies. In this book the difficult issues are confronted head on. The Cultural Politics of Emotion is in dialogue with recent literature on emotions within gender studies, cultural studies, sociology, psychology and philosophy. Throughout the book, Ahmed develops a theory of how emotions work, and the effects they have on our day-to-day lives. New for this editionA substantial 15,000-word Afterword on 'Emotions and Their Objects' which provides an original contribution to the burgeoning field of affect studiesA revised BibliographyUpdated throughout.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Demonstrates how worship and pastoral care can be blended to sustain and enrich each other. Using insights gained from pastoral care and pastoral psychology, William H. Willimon explores what happens to people when they become involved in Christian worship. True pastoral care, he shows, cannot take place apart from an active worshiping community of faith. Worship as Pastoral Care sensitizes pastors to the many ways Christian worship and pastoral care methods can be blended to enrich and support one another. It encourages pastors to broaden their understanding of corporate worship and to become aware of the importance of their role as priests. To illustrate his concepts, Dr. Willimon examines four familiar acts of worship: the funeral, the wedding, baptism, and the Lord's Supper. The psychological dimensions are discussed and suggestions are given on ways pastors can nurture and sustain their congregations through these services.