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Evangelists --- Methodists --- Flanagan, James, --- Primitive Methodist Church (Great Britain)

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Wesley, John, -- 1703-1791 --- Jesuits -- Great Britain --- Methodist Church -- Great Britain -- Influence

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Coke, Thomas, -- 1747-1814 -- Travel --- Methodist Church (Great Britain) -- Missions -- West Indies --- Jamaica -- Description and travel -- Early works to 1800

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This book shows that while the Primitive Methodist Connexion's mature social character was working-class, this did not reflect its social origins. It was never the church of the working class, the great majority of whose churchgoers went elsewhere: rather it was the church whose commitment to its emotional witness was increasingly incompatible with middle-class pretensions. Sandy Calder shows thatthe Primitive Methodist Connexion was a religious movement led by a fairly prosperous elite of middle-class preachers and lay officials appealing to a respectable working-class constituency. This reality has been obscured by the movement's self-image as a persecuted community of humble Christians, an image crafted by Hugh Bourne, and accepted by later historians, whether Methodists with a denominational agenda to promote or scholars in search of working-class radicals. Primitive Methodists exaggerated their hardships and deliberately under-played their social status and financial success. Primitive Methodism in the later nineteenth and early twentieth centuries became the victim of its own founding mythology, because the legend of a community of persecuted outcasts, concealing its actualrespectability, deterred potential recruits. SANDY CALDER graduated with a PhD in Religious Studies from the Open University and has previously worked in the private sector.

Primitive Methodist Church (Great Britain) --- History --- Historiography --- Historiography. --- 1800-1899 --- Primitive Methodist Church (Gt. Brit.) --- Methodist Church (Great Britain) --- RELIGION / Christianity / Methodist. --- 1900s. --- Christianity. --- Primitive Methodist Connexion. --- anthropology. --- church. --- methodism. --- methodist church. --- middle class. --- religion. --- socioeconomic status. --- sociology. --- twentieth century. --- working class.

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"George Brown (1835-1917) was many things during his long life; leader in the Wesleyan Methodist Church in Australasia, explorer, linguist, political activist, apologist for the missionary enterprise, amateur anthropologist, writer, constant traveller, collector of artefacts, photographer and stirrer. He saw himself, at heart, as a missionary. The islands of the Pacific Ocean were the scene of his endeavours, with extended periods lived in Samoa and the New Britain region of today's Papua New Guinea, followed by repeated visits to Tonga, Fiji, the Milne Bay region of Papua New Guinea and the Solomon Islands. It could be argued that while he was a missionary in the Pacific region he was not a pacific missionary. Brown gained unwanted notoriety for involvement in a violent confrontation at one point in his career, and lived through conflict in many contexts but he also frequently worked as a peace maker. Policies he helped shape on issues such as church union, Indigenous leadership, representation by lay people and a wider role for women continue to influence Uniting Church in Australia and churches in the Pacific region. His name is still remembered with honour in several parts of the Pacific. Brown's marriage to Sarah Lydia Wallis, daughter of pioneer missionaries to New Zealand, was long and rich. Each strengthened the other and they stand side by side in this account."--Publisher description

Christianity --- Religion --- Philosophy & Religion --- Missionaries --- Missions --- Brown, George, --- Wesleyan Methodist Church. --- Brown, G. --- Methodistiaid Wesleyaidd --- Religious adherents --- Methodist Church (Great Britain) --- Wesleyan Methodist Church --- History. --- Oceania --- Description and travel.