Originally published in 1984, this book charts the political and social consequences of Methodist expansion in the first century of its existence. While the relationship between Methodism and politics is the central subject of the book a number of other important themes are also developed. The Methodist revival is placed in the context of European pietism, enlightenment thought forms, 18th century popular culture, and Wesley’s theological and political opinions. Throughout the book Methodism is treated on a national scale, although the regional, chronological and religious diversity of Methodist belief and practice is also emphasized.

Hempton explores the rise of Methodism from its unpromising origins as a religious society within the Church of England in the 1730s to a major international religious movement by the 1880s.

The essays in this volume give an account of how the agenda for theology and religious studies was set and reset throughout the twentieth century - by rapid and at times cataclysmic changes (wars, followed by social and academic upheavals in the 1960s), by new movements of thought, by a bounty of archaeological discoveries, and by unprecedented archival research. Further new trends of study and fresh approaches (existentialist, Marxian, postmodern) have in more recent years generated new quests and horizons for reflection and research. Theological enquiry in Great Britain was transformed in the late nineteenth century through the gradual acceptance of the methods and results of historical criticism. New agendas emerged in the various sub-disciplines of theology and religious studies. Some of the issues raised by biblical criticism, for example Christology and the 'quest of the historical Jesus', were to remain topics of controversy throughout the twentieth century. In other important and far-reaching ways, however, the agendas that seemed clear in the early part of the century were abandoned, or transformed and replaced, not only as a result of new discoveries and movements of thought, but also by the unfolding events of a century that brought the appalling carnage and horror of two world wars. Their aftermath brought a shattering of inherited world views, including religious world views, and disillusion with the optimistic trust in inevitable progress that had seemed assured in many quarters and found expression in widely influential 'liberal' theological thought of the time. The centenary of the British Academy in 2002 has provided a most welcome opportunity for reconsidering the contribution of British scholarship to theological and religious studies in the last hundred years.

This thorough history of the Wesleyan Methodist educational efforts in Victorian England discusses the influence of Dr. James Harrison Rigg, Principal of Westminster Training College, who dominated his church and who made friendships with senior politicians of the day. The book also looks in depth at the influence of anti-Catholicism, which was rampant in the Methodist church of the era.

"With this volume the publication of A History of the Methodist Church in Great Britain comes to its appointed end. The project of writing it was initiated by the Methodist Conference of 1953, and the lapse of time since then has made it possible to include at appropriate points the results of the continuing research into the origins and nature of Methodism; but 'the chance and changes of this mortal life', which are bound to impinge on the progress of so complex an enterprise, together with the heavy involvement of all the contributors in ecclesiastical, ecumenical and academic affairs, have made this period much longer than the General Editors would have wished." -- From the Preface

Revivalism was one of the main causes of division in nineteenth century British Methodism, but the role of revivalist theology in these splits has received scant scholarly attention. In this book, James E. Pedlar demonstrates how the revivalist variant of Methodist spirituality and theology empowered its adherents and helped foster new movements, even as it undermined the Spirit’s work through the structures of the church. Beginning with an examination of unresolved issues in John Wesley’s ecclesiology, Pedlar identifies a trend of increasing marginalization of the church among revivalists, via an examination of three key figures: Hugh Bourne (1772-1852), James Caughey (1810-1891), and William Booth (1860-1932). He concludes by examining the more catholic and irenic theology of Samuel Chadwick (1860-1932), the leading Methodist revivalist of the early twentieth century who became a strong advocate of Methodist Union. Pedlar shows that these theological differences must be considered, alongside social and political factors, in any well-rounded assessment of the division and eventual reunification of British Methodism.

The dominant activities of the eighteenth century Wesleyan Methodist Connexion, in terms of expenditure, were the support of itinerant preaching, and the construction and maintenance of preaching houses. These were supported by a range of both regular and occasional flows of funds, primarily from members' contributions, gifts from supporters, various forms of debt finance, and profits from the Book Room. Three other areas of action also had significant financial implications for the movement: education, welfare, and missions. The Financing of John Wesley's Methodism c.1740-1800 describes what these activities cost, and how the money required was raised and managed. Though much of the discussion is informed by financial and other quantitative data, Clive Norris examines a myriad of human struggles, and the conflict experienced by many early Wesleyan Methodists between their desire to spread the Gospel and the limitations of their personal and collective resources. He describes the struggle between what Methodists saw as the promptings of Holy Spirit and their daily confrontation with reality, not least the financial constraints which they faced.