کلمات کلیدی مربوط به کتاب زنان متدیسم: کتابخانه، ادبیات دینی، مسیحیت، پروتستانتیسم، روش گرایی
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Wesleyan Heritage Publications, 1997, 1998.
(В файле 123 с.).
"The agency of women in religion has
formed some of the most interesting, if not some of the most
salient, facts of ecclesiastical history. Mary, Elizabeth, and
Anna, historic figures in the scenes of the advent and
childhood of the Messiah; Mary and Martha of Bethany, the
Magdalene, and Joanna, "the wife of Herod's steward," and
"Susanna, and many others which ministered unto "Christ "of
their substance;" Phoebe, the Deaconess, of Cenchrea, "a
succorer of many and myself also," says Paul; Damaris, his
convert in the Areopagus; the four prophetesses, daughters of
"Philip the Evangelist" of Cesarea; Lydia, of Thyatira;
Priscilla, who, Paul says, had "for my life laid down her own
neck," "unto whom not only I give thanks, but also all the
Churches of the Gentiles," and in whose house was sustained the
infant Church of Rome; Junia, who with her husband was Paul's
"fellow-prisoner," and "of note among the apostles;" Tryphena
and Tryphosa, "who labored in the Lord," and Persis, "which
labored much in the Lord;" Dorcas, and the "elect lady" of St.
John, with others, are revealed to us in mere glimpses of the
sacred history, but sufficiently to give to the record some of
its most genial traits, and to prefigure that effective and
exalted position, ecclesiastical and social, which Christianity
was about to assign to their sex, and which has had so
momentous an influence on European civilization that the
greatest historical philosopher of our age has deemed it
necessary, in an elaborate vindication of Christianity, to
devote a chapter to "Christ and Women." With the development of
the Church followed also the development of the dignity and
activity of woman. Its post-apostolic periods are studded with
illustrious female names; that of Helena is forever associated,
in ecclesiastical history, with Constantine, that of Monica
with Augustine, Eusebia with Gregory of Nissa, Paula with
Jerome, Marcella with Athanasius; and great cities and states
have been proud to identify saintly women with their own
history: saints Cecilia, Genevieve, Theresa, Elizabeth. It may
be doubted whether any section of ecclesiastical history since
Mary, "the mother of Jesus," is richer in female characters
than that which records the "Religious Movement of the
Eighteenth Century called Methodism." Years elapsed before that
movement took the form of distinct sects; and even after its
ecclesiastical unity was somewhat broken, its moral unity was
still maintained down to about the end of the century. It
pervaded and revived the nonconformity of England, enlisting in
the ranks of Calvinistic Methodism not a few of the leading
dissenting ministers of the kingdom. It influenced considerably
the Established Church, drawing some of its best clergy into
co-operation with Calvinistic or Arminian Methodism, according
to their theological predilections; while it roused, chiefly as
Arminian or Wesleyan Methodism, the great mass of the degraded
population, and was initiated by a woman - Barbara Heck - in
its unparalleled career among the mixed population of America.
Calvinistic Methodism was founded by the Countess of
Huntingdon, in co-operation with Whitefield, and mostly
controlled by her; and with her were associated some of the
most notable women of the aristocracy of the day. Wesleyan
Methodism was, however, to have the chief honor of developing
female activity in the Methodistic movement. Wesley's
legislative genius, equal, as Macaulay affirms, to that of
Richelieu, provided effective occasions for the influence and
talents of females. He introduced into his system the stated
Prayer-Meeting, the weekly Class-Meeting and Band-Meeting, and
the Agape of the Moravians and the ancient Church. His strict
prejudices as a Churchman could hardly interfere with the
participation of prudent and devout women in these select and
social services. Many remarkable examples of female talent came
under his attention on these occasions, and he could not
consent that such talents should be repressed or hid "in a
napkin." It was not long before he appointed women as official
leaders of female Classes and Bands. He thus organized the
agency of women in the Church. Their impressive exhortations in
prayer-meetings, comprising both sexes, became generally
recognized as proofs of remarkable means of usefulness with
which the new cause was providentially endowed. The "circuit
system" of the ministry gave intimate relations to societies
scattered over one or two hundred miles; they all had the same
two or three pastors; their ecclesiastical business was
transacted as a common interest; they were almost as one
society, so that not only active laymen but active women, in
any one "preaching appointment," were generally known
throughout the circuit; the latter, therefore, as well as the
former, went often on religious visitations from place to place
over large districts of the country. Some of these women, like
Mary Fletcher, Hester Ann Rogers, Ann Crosby, Sarah Ryan, and
Grace Murray, addressed large assemblies, irresistibly
attracted by their modest eloquence. Wesley at last recognized
them, not as preachers, but as following the example of the
apostolic "Deaconesses" and "Prophetesses." He counseled and
regulated their labors, as we shall see; and there is hardly a
recorded intimation of any unseemly consequence of this very
extraordinary innovation."…