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Metodismo

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Ang Metodismo, nga gitawag usab nga kalihukang Metodista, usa ka tradisyon sa Protestanteng Kristiyano kansang mga sinugdanan, doktrina ug praktis naggikan sa kinabuhi ug mga pagtulon-an ni John Wesley. [1] Si George Whitefield ug ang igsoon ni John nga si Charles Wesley mga importanteng lider usab sa unang mga kalihokan. Ginganlan sila og mga Metodista tungod sa "metodikal nga paagi sa ilang pagtuman sa ilang Kristohanong pagtuo".[2][3]Ang Metodismo nagsugod isip usa ka kalihukan sa pagpabuhi sulod sa Church of England sa ika-18 nga siglo, bisan tuod ang Metodismo lahi sa Anglicanismo ug nahimong lahi nga denominasyon human sa kamatayon ni Wesley.[4][5]Ang kalihukang ebangheliko mikaylap sa tibuok Imperyo sa Britanya, Estados Unidos ug sa unahan tungod sa madasigon nga buluhatong misyonaryo,[6][7]ug karon adunay mga 50 milyon nga mga sumusunod sa tibuok kalibutan. [8] Kadaghanan sa mga denominasyon sa Metodista mga miyembro sa World Methodist Council.

Ang teolohiyang Wesleyan, nga gipormula ni John Wesley ug gikodigo sa sistematikong teologo nga si John William Fletcher, gipaluyohan sa mga denominasyon sa Wesleyan Methodist ; [9] kini nagpunting sa pagkabalaan ug ang makapausab nga epekto sa Espiritu Santo sa kinaiya sa usa ka Kristiyano, nga gipakita pinaagi sa pagkinabuhi nga madaugon batok sa sala.[10][11] Talagsaon sa Wesleyan Methodism ang kahulugan niini sa sala: usa ka "boluntaryong paglapas sa usa ka nailhan nga balaod sa Dios." [12][13] Ang mga doktrina nga nagpalahi naglakip sa bag-ong pagkatawo,[14][15] nga gihatag nga pagkamatarong, ug pagkamasinugtanon sa Dios nga gipakita pinaagi sa pagbuhat sa mga buhat sa pagkadiosnon . Si John Wesley nagtuo nga ang tibuok nga pagkabalaan mao ang "grand depositum", o pundasyon nga doktrina, sa pagtuo sa Metodista, ug ang pagkaylap niini mao ang hinungdan nga gipalungtad sa Dios ang mga Metodista. [16][17][18]Ang mga Metodista nagtuo nga ang pagsaksi sa Espiritu Santo nagpasalig sa magtutuo nga nakasinati na sila sa bag-ong pagkatawo, ingon man sa hingpit nga pagkabalaan. [19] [20] [21] Ang Kasulatan giisip nga pangunang awtoridad, apan ang mga Metodista mitan-aw usab sa tradisyon sa Kristiyano, lakip ang mga makasaysayanong kredo . Ang mga Wesleyan Methodist nagtudlo nga si Jesu-Kristo, ang Anak sa Dios, namatay alang sa tanang katawhan ug nga ang kaluwasan makab-ot sa tanan. [22] Kini ang doktrina sa Arminian, sukwahi sa baruganan sa Calvinist (Reformed) nga ang Dios nagtakda nang daan sa kaluwasan sa usa ka pinili nga grupo sa mga tawo. Apan, si Whitefield ug ang uban pang mga unang lider sa kalihukan giisip nga mga Calvinistic Methodist ug nagpabilin sa baruganan sa Reformed . [23]

Ang kalihukan adunay lain-laing mga porma sa pagsimba, gikan sa taas nga simbahan ngadto sa ubos nga simbahan sa paggamit sa liturhiya, dugang pa sa mga pagpahiuli sa tolda ug mga miting sa kampo nga gihimo sa piho nga mga oras sa tuig. [24] Ang mga denominasyon nga naggikan sa tradisyon sa British Methodist kasagaran dili kaayo ritwalistiko, samtang ang pagsimba sa American Methodism managlahi depende sa denominasyon ug kongregasyon sa Methodist. [25] Ang pagkalahi sa pagsimba sa Metodista naglakip sa pagsaulog sa quarterly lovefeast, ang watchnight service sa Bisperas sa Bag-ong Tuig, ingon man mga altar call diin ang mga tawo gidapit sa pagsinati sa bag-ong pagkatawo ug hingpit nga pagkabalaan. [26][27] Ang mga serbisyo sa pagsimba mahimong maglakip sa oportunidad para sa mga kongregasyon sa pagpaambit sa mga hangyo sa pag-ampo, mga report sa pagdayeg, ug mga pagpamatuod sa kaluwasan. [28] [29] Ang paghatag og gibug-aton niini sa pagtubo sa grasya human sa bag-ong pagkatawo (ug human sa hingpit nga pagkabalaan) misangpot sa pagmugna og mga tigom sa klase alang sa pagdasig sa Kristohanong kinabuhi. [30] Ang Metodismo nailhan tungod sa dato nga tradisyon sa musika, ug si Charles Wesley nakatabang sa pagsulat sa kadaghanan sa mga himno sa Metodismo. [31]

In addition to evangelism, Methodism is known for its charity, as well as support for the sick, the poor, and the afflicted through works of mercy that "flow from the love of God and neighbor" evidenced in the entirely sanctified believer.[32][33][34]These ideals, the Social Gospel, are put into practice by the establishment of hospitals, orphanages, soup kitchens, and schools to follow Christ's command to spread the gospel and serve all people.[35][36][37]Methodists are historically known for their adherence to the doctrine of nonconformity to the world, reflected by their traditional standards of a commitment to sobriety, prohibition of gambling, regular attendance at class meetings, and weekly observance of the Friday fast.[38][39]

Ang mga unang Metodista gikuha gikan sa tanang ang-ang sa katilingban, lakip na ang mga aristokrata, apan ang mga magwawali sa Metodista nagdala sa mensahe ngadto sa mga sinalikway sa katilingban sama sa mga kriminal. Sa Britanya, ang Simbahang Metodista adunay dakong epekto sa unang mga dekada sa nag-uswag nga klase sa mamumuo (1760–1820). [40] Sa Estados Unidos, kini nahimong relihiyon sa daghang mga ulipon, kinsa sa ulahi nagtukod og mga simbahan sa mga itom sa tradisyon sa Metodista. [41]

Mga Reperensya

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  1. ↑ Strong, Douglas M. (2022), "Wesleyan-Methodist and Holiness Traditions", The Cambridge Companion to American Protestantism, pp. 435–460, doi:10.1017/9781108756297.024, ISBN 978-1-108-48532-6, retrieved 2024-04-11. "Methodism – the Christian tradition that traces its heritage to John Wesley"
  2. ↑ "Methodist Church". BBC. 12 July 2011. Retrieved 4 January 2017.
  3. ↑ Garrison, Stephen O. (1908). Probationer's Handbook (in English). Eaton and Mains. pp. 21, 41.
  4. ↑ Ingersoll, Julie (2009). Baptist and Methodist Faiths in America (in English). Infobase Publishing. p. 15. ISBN 978-1-4381-0250-4. With both the Baptists and the Methodists agreeing that a person could react to a call to salvation, the job became getting more people to respond to the message of Christ's love for them. The revival tradition was based on evangelism, or the process of getting others to believe as you do. From the time of the First Great Awakening, it became much more important to spread the word about Christian beliefs. Preachers, revival meetings, camp meetings, and other events were held around the country more often as various Baptists and Methodist denominations tried to help their congregations grow by attracting more and more people to accept their faiths. The spread of the evangelical Christian faiths followed the sperad of America westward
  5. ↑ Danker, Ryan Nicholas (14 May 2016). Wesley and the Anglicans: Political Division in Early Evangelicalism (in English). InterVarsity Press. pp. 17, 74. ISBN 978-0-8308-9964-7.
  6. ↑ Ingersoll, Julie (2009). Baptist and Methodist Faiths in America (in English). Infobase Publishing. p. 15. ISBN 978-1-4381-0250-4. With both the Baptists and the Methodists agreeing that a person could react to a call to salvation, the job became getting more people to respond to the message of Christ's love for them. The revival tradition was based on evangelism, or the process of getting others to believe as you do. From the time of the First Great Awakening, it became much more important to spread the word about Christian beliefs. Preachers, revival meetings, camp meetings, and other events were held around the country more often as various Baptists and Methodist denominations tried to help their congregations grow by attracting more and more people to accept their faiths. The spread of the evangelical Christian faiths followed the sperad of America westward
  7. ↑ American Methodism. S. S. Scranton & Company. 1867. p. 29. Retrieved 18 October 2007. But the most-noticeable feature of British Methodism is its missionary spirit, and its organized, effective missionary work. It takes the lead of all other denominations in missionary movements. From its origin, Methodism has been characterized by its zeal for Propagandist. It has always been missionary.
  8. ↑ "Member Churches". World Methodist Council. Archived from the original on 3 March 2013. Retrieved 17 June 2013.
  9. ↑ Workman, Herbert Brook (1912). Methodism (in English). The University Press. p. 91. In reality Arminianism and Calvinism are so irreconcilable that it is difficult to conceive how the two opposing theologies could ever, under any circumstances, have been combined in one body. It was fortunate that the separation occurred during Wesley's lifetime; it was disastrous that the controversy on both sides was conducted with more than usual theological positiveness. Finally, after both sides had considerably modified their first crude dogmatism, both went their several ways. Whitefield established his own societies; Wesley, supported by the powerful pen of Fletcher, went on to perfect his organisation.
  10. ↑ Black, Brian (2023). Properly Defining Sin. Heritage Publications. p. viii, 5. The Wesleyan position teaches that one is actually made righteous and cleansed from sin through the grace of God and the power of the Holy Spirit. One must live a victorious, sinless life to be eligible for heaven. This doctrine is based upon the biblical principle that sin is a willful choice to rebel against God. If after being converted a person returns back to a life of rebellion against God, he has rejected salvation and is no longer eligible for heaven. ... the Methodist message believed that the grace of God enabled a person to choose salvation; furthermore, it taught that one could be delivered from committing sin as well as obtain heart purity from the corruption of indwelling sin.
  11. ↑ Black, Brian (2023). Properly Defining Sin. Heritage Publications. p. viii, 5. The eradication of the sin nature and complete victory over willful sin were two of the key beliefs of the Methodist Church.
  12. ↑ Newman, Rocky (2024). "What Holiness is Not". The Allegheny Wesleyan Methodist. 86 (7): 11–12.
  13. ↑ Black, Brian (2023). Properly Defining Sin. Heritage Publications. pp. 6–7. He said, "Every sin is a voluntary act, because, as Augustine states, so true is it that every sin is voluntary, that unless it be voluntary, it is no sin at all." ... Wesley's definition has been commonly accepted among those who heritage is from a Methodist background.
  14. ↑ Stokes, Mack B. (1998). Major United Methodist Beliefs (in English). Abingdon Press. p. 95. ISBN 978-0687082124.
  15. ↑ "First Steps" (in English). New Brighton Free Methodist Church. 2022. Retrieved 31 May 2026.
  16. ↑ Davies, Rupert E.; George, A. Raymond; Rupp, Gordon (2017). A History of the Methodist Church in Great Britain, Volume Three (in English). Wipf & Stock Publishers. p. 225. ISBN 978-1532630507.
  17. ↑ Gibson, James. "Wesleyan Heritage Series: Entire Sanctification" (in English). South Georgia Confessing Association. Archived from the original on 29 May 2018. Retrieved 30 May 2018.
  18. ↑ Black, Brian (2023). Properly Defining Sin. Heritage Publications. p. viii, 5. The eradication of the sin nature and complete victory over willful sin were two of the key beliefs of the Methodist Church.
  19. ↑ Abraham, William J.; Kirby, James E. (2009). The Oxford Handbook of Methodist Studies (in English). Oxford University Press. ISBN 978-0191607431.
  20. ↑ Stanglin, Keith D.; McCall, Thomas H. (2012). Jacob Arminius: Theologian of Grace (in English). Oxford University Press. p. 153. ISBN 978-0199755677.
  21. ↑ Jones, David Ceri; Schlenther, Boyd Stanley; White, Eryn Mant (15 April 2012). The Elect Methodists: Calvinistic Methodism in England and Wales, 1735-1811 (in English). University of Wales Press. ISBN 978-0-7083-2502-5. Rooted firmly in the English Reformed Protestant tradition, this movement maintained a markedly different theological position to Wesley's. The Calvinistic Methodists, the 'elect' Methodists, followed the teachings of John Calvin, the sixteenth-century Reformer ... The later developments of Calvinistic Methodism, especially following the rise to prominence of the Countess of Huntingdon, has been painstankingly pieced together in Alan Harding's The Countess of Huntingdon's Connexion: A Sect in Action in Eighteenth-Century England (2003).
  22. ↑ Stanglin, Keith D.; McCall, Thomas H. (2012). Jacob Arminius: Theologian of Grace (in English). Oxford University Press. p. 153. ISBN 978-0199755677.
  23. ↑ Jones, David Ceri; Schlenther, Boyd Stanley; White, Eryn Mant (15 April 2012). The Elect Methodists: Calvinistic Methodism in England and Wales, 1735-1811 (in English). University of Wales Press. ISBN 978-0-7083-2502-5. Rooted firmly in the English Reformed Protestant tradition, this movement maintained a markedly different theological position to Wesley's. The Calvinistic Methodists, the 'elect' Methodists, followed the teachings of John Calvin, the sixteenth-century Reformer ... The later developments of Calvinistic Methodism, especially following the rise to prominence of the Countess of Huntingdon, has been painstankingly pieced together in Alan Harding's The Countess of Huntingdon's Connexion: A Sect in Action in Eighteenth-Century England (2003).
  24. ↑ Iovino, Joe (4 September 2018). ""Fishing with a large net": United Methodist camp meetings" (in English (America)). The United Methodist Church. Retrieved 4 June 2021.
  25. ↑ Tucker, Karen B. Westerfield (2001). American Methodist Worship. Oxford: Oxford University Press. pp. 11–12. ISBN 978-0198029267.
  26. ↑ Tovey, Phillip (24 February 2016). The Theory and Practice of Extended Communion. Routledge. pp. 40–49. ISBN 9781317014201.
  27. ↑ Eckett, Robert (1865). Methodism (in English). Hamilton, Adams, & Co. p. 129.
  28. ↑ Thomas, Louisa (August 2018). "The Relevance of the 18th Century Wesleyan Class Meeting in the 21st Century Church". The Allegheny Wesleyan Methodist (in English). 80 (8). Allegheny Wesleyan Methodist Connection: 8–9.
  29. ↑ A Collection of Hymns, for the use of the people called Methodists. T. Blanshard. 1820. ISBN 978-0-19-812529-7. Retrieved 31 December 2007. {{cite book}}: ISBN / Date incompatibility (help)
  30. ↑ Thomas, Louisa (August 2018). "The Relevance of the 18th Century Wesleyan Class Meeting in the 21st Century Church". The Allegheny Wesleyan Methodist (in English). 80 (8). Allegheny Wesleyan Methodist Connection: 8–9.
  31. ↑ A Collection of Hymns, for the use of the people called Methodists. T. Blanshard. 1820. ISBN 978-0-19-812529-7. Retrieved 31 December 2007. {{cite book}}: ISBN / Date incompatibility (help)
  32. ↑ Heitzenrater, Richard P. (2002). The Poor and the People Called Methodists (in English). Abingdon Press. pp. 70–71. ISBN 978-0-687-05155-7.
  33. ↑ Wilson, Charles Reagan (2005). Encyclopedia of Religion in the South (in English). Mercer University Press. ISBN 978-0865547582. Both Southern Baptist and Methodist organizations engaged in evangelism and social service missions in the United States and abroad. ... However, despite their similarities in evangelism and social services, by the dawn of the 20th century the two denominational women's movements had already diverged from each other because the Methodist organizations had embraced the Social Gospel. They had embarked not only on social service in addition to evangelism but on social reform.
  34. ↑ "Wesley on Social Holiness" (PDF). The Methodist Church in Britain. Retrieved 18 October 2016.
  35. ↑ Abraham, William J.; Kirby, James E. (2009). The Oxford Handbook of Methodist Studies (in English). Oxford University Press. ISBN 978-0191607431. First, it is clear that 'evangelism' is primarily concerned with the evangel, the gospel, or the good news we bear in the world.
  36. ↑ Hughes, Richard T.; Adrian, William B., eds. (1997). Models for Christian Higher Education: Strategies for Survival and Success in the Twenty-First Century. William B. Eerdmans Publishing Company. p. 290. ISBN 978-0802841216. Retrieved 18 October 2007. Wesleyan institutions, whether hospitals, orphanages, soup kitchens or schools, historically were begun with the spirit to serve all people and to transform society.
  37. ↑ Wilson, Charles Reagan (2005). Encyclopedia of Religion in the South (in English). Mercer University Press. ISBN 978-0865547582. Both Southern Baptist and Methodist organizations engaged in evangelism and social service missions in the United States and abroad. ... However, despite their similarities in evangelism and social services, by the dawn of the 20th century the two denominational women's movements had already diverged from each other because the Methodist organizations had embraced the Social Gospel. They had embarked not only on social service in addition to evangelism but on social reform.
  38. ↑ Scott, David W. (2016). Mission as Globalization: Methodists in Southeast Asia at the Turn of the Twentieth Century (in English). Lexington Books. p. 65. ISBN 978-1-4985-2664-7.
  39. ↑ McKnight, Scot (2010). Fasting: The Ancient Practices (in English). Thomas Nelson. p. 88. ISBN 978-1418576134. John Wesley, in his Journal, wrote on Friday, August 17, 1739, that "many of our society met, as we had appointed, at one in the afternoon and agreed that all members of our society should obey the Church to which we belong by observing 'all Fridays in the year' as 'days of fasting and abstinence.'
  40. ↑ Swatos, William H. (1998). Encyclopedia of Religion and Society (in English). Rowman Altamira. p. 385. ISBN 978-0761989561.
  41. ↑ Montgomery, William E. (1993). Under Their Own Vine and Fig Tree: The African-American Church in the South, 1865–1900 (in English (America)). Baton Rouge, Louisiana: Louisiana State University Press. ISBN 0-8071-1745-5.
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