Perfection: Committed Relationships and John Wesley

Author(s):  
Jana Marguerite Bennett

Committed unmarried relationships include being engaged and some forms of cohabitation and dating. Committed unmarried relationships place a premium on avoiding divorce. Christians emphasize their ideals about marriage in their discussions of premarital relationships. Those ideals foster anxiety that is unhelpful for Christian life and may, in fact, support exactly a climate ripe for divorce. John Wesley, the 18th-century founder of the Methodist movement, offers a view of Christian perfection that is an antidote to contemporary anxiety about marriage. He also brings wisdom from his own near-engagements and engagements, to show us that premarital committed relationships can be imperfect—or rather, help us understand perfection in more godly ways.

2021 ◽  
pp. 157-173
Author(s):  
Justyna Sprutta

The Christian Life Community is the successor of the Sodality of Our Lady. The Christian Life Community today is mostly made up of adults. They are formed spiritually and morally. This formation had already existed since the beginning in the Sodality of Our Lady, that is since the foundation of the first Sodality of Our Lady by the Jesuit John Leunis in 1563 at the Collegium Romanum. The adults who co-created the Sodality of Our Lady until the 18th century were kings, aristocrats, bishops, nobles, townsmen, craftsmen, servants, but the presence of adults most fully developed after the reactivation of the Society of Jesus (1814). The indications presented in the Guide by the Jesuit Jan Rostworowski have shaped the characters and attitudes of the adult members of the Marian Sodalities for centuries.


Author(s):  
William J. Abraham

Methodism: A Very Short Introduction traces Methodism from its origins in the work of John Wesley and the hymns of his brother, Charles Wesley, in the 18th century, right up to the present, where it is one of the most vibrant forms of Christianity. Considering the identity, nature, and history of Methodism, it provides a fresh account of the place of Methodism in the life and thought of the Christian Church. Describing the message of Methodism, and who the Methodists are, it also considers the practices of Methodism and discusses its global impact and its decline in the homelands. Finally, looking forward, this VSI considers the future prospects for Methodism.


2018 ◽  
Vol 136 (2) ◽  
pp. 85-98
Author(s):  
Kristian Girling

A community of particular significance in the development of Mesopotamian-Iraqi Christian life in the modern era was (and is) the Dominican Order which has had a sustained presence since the 18th century. This article serves as an overview of Dominican contributions to Syriac Christian life in Mesopotamia and reflects on the Order’s presence as part of the traditional plurality of Iraqi society. Notwithstanding the rise of Da’esh/ISIL since June 2014 multiple religious traditions continue to exist in Iraq. The willingness of wider Iraqi society to accept a Christian presence is easily forgotten in contemporary narratives which focus on sectarian discourses and avoid acknowledging that the Middle East is not dichotomous in perpetuity: there are wider considerations than Jewish-Muslim, Arab-Kurd, Arab-Persian &c. Moreover, while Islam is an ever present reality in the modern and contemporary Middle East, it is not the only reality.


1998 ◽  
Vol 11 (1) ◽  
pp. 54-62 ◽  
Author(s):  
John C. English

John Wesley read Macarius' Homilies no later than 30 July 1736. He probably read them in a German translation provided by one of his pietist friends. Wesley was deeply impressed. He tried to give Macarius' ideas a wider circulation by publishing portions of his Homilies in the Christian Library. In 1736, however, Macarius helped Wesley to clarify his attitude toward “mysticism” and reinforced some of his cherished ideas regarding Christian perfection.


2002 ◽  
Vol 30 (4) ◽  
pp. 323-335 ◽  
Author(s):  
Wesley D. Tracy

Though the term “spiritual direction” is not a common part of the vocabulary of the Wesleyan-Holiness people, the goals of spiritual direction form the core of their spiritual quest. Avoiding “direction” for fear of spiritual abuse, the Wesleyan-Holiness people seek to help each other toward Christian perfection by way of face-to-face groups, spiritual companioning, family worship, covenant groups, and faith mentoring. These specific structures and practices, along with observance of the personal spiritual disciplines and the disciplines of service, are primarily rooted in the heritage of the Wesleyan revival in 18th-century England and secondarily in the American Holiness Movement of the 19th century. Indirect indicators associated with spiritual maturity are described and comparisons between psychotherapy and spiritual guidance are made.


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