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‘Spiritual Science‘ and Conversion Experience in Edwardian Methodism: The Example of West Yorkshire

Published online by Cambridge University Press:  06 February 2009

S.J.D. Green
Affiliation:
School of History, University of Leeds, Leeds LS2 9JT

Extract

Victorian Methodism was a religion of experience. More specifically, it was a religion of conversion experience. A personal, attested, conversion experience, undergone in a chapel, a mission hall or even the home, was an essential prerequisite of becoming a Methodist. Subsequently relived and dissected in a class meeting, it was a vital part of living as a Methodist. Finally, recounted and honoured in circuit obituaries and station records, it was posthumous testimony of the grace and fellowship accorded to an individual who had been a Methodist. For all that, it was a curiously unsystematised aspect of nineteenth-century Methodism. Contemporary doctrine, custom and practice taught that conversion experience was something which could, at least in theory, happen to anyone, at any time, in any place. It did not discriminate between social classes, between the sexes, even between the mature and the juvenile. Moreover it required, at least in principle, no act

Type
Articles
Copyright
Copyright © Cambridge University Press 1992

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References

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12 Ibid. 4june 1907.

13 Ibid. 14 Mar. 1904.

14 Ibid. 8 Jul. 1903.

15 Keighley Public Library (herein after KPL), uncatalogued MS, ‘Questions To Be Answered by Candidates For the Preachers Plan’, Primitive Methodist Connexion, Keighley c. 1877–1900; some 37 scripts have survived and been deciphered by the author.

16 Ibid. n.d.

17 Ibid. n.d.

18 Ibid. The exact figure was 17 of 37; whether or not it was representative of wider opinion amongst lay preachers in the Primitive Methodist Connexion at the time cannot be judged.

19 Ibid. One case of Wesleyan Methodism and two of New Connexion Methodism. Whether or not this was a common experience is not clear.

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21 Obelkevich, Religion and Rural Society, 189.

22 Ibid. 191–2. But for a slightly different interpretation, see Currie, Methodism Divided, 19, 22, 26.

23 CDA, MR/73, Anon. ‘Rhodes Street Obituaries’, 7 May 1899; the obituary referred to Mrs Garsforth as a ‘Methodist of the old type’.

24 Ibid. 27 Jan. 1908.

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27 CDA, CUR 1: 13, Harrison Road Congregational Chapel, Halifax, Church and Deacon's Book, 15 March 1875.

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30 See especially, John, Naylor, Some Factors on the Making of the Soul in Halifax Parish, Halifax 1911, 13;Google Scholar for a discussion of the phenomenon in a wider context, see Stephen, Yeo, Religion and Voluntary Organisations in Crisis, London 1976, 163–70.Google Scholar

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34 Anon, . ‘The school and the church’, Keighley Wesleyan Methodist Circuit Magazine (herein after KWMCM) liv, Nov. 1913, n.p. They probably always had done;Google Scholar see Thomas Walter, Laqueur, Religion and Respectability: Sunday schools and working class culture, 1780–1850, New Haven-London 1976, 126.Google Scholar

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56 KPL, 105D77/2/21/13/6/v, Temple Street Sunday School, Keighley, Minute Book, 26 Oct. 1922.

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62 For a contemporary version of these arguments, see the Methodist Recorder x, Feb. 1910, 13: ‘The religious temper of today is not favourable to the view that weekly attendance at a class meeting… is essential to the well-being of the spiritual life… the proving of the efficacy of saving grace in personal experience is no longer the peculiar mark of Methodism.… The diversity of human experience and the necessary variety of Christian experience cannot be forgotten’. Cited in Jeffrey Cox, English Churches in a Secular Society, New York 1982, 250.

63 Currie, Methodism Divided, ch. iv.

64 David, Martin, The Breaking of the Image: a sociology of Christian theory and practice, Oxford 1980, 88–9.Google Scholar