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This special issue of The Journal of Religious History, Literature and Culture comprises some of the papers delivered at the ‘George Whitefield after Three Hundred Years’ International Conference held in June 2014 at Pembroke College, Oxford, commemorating the tercentenary of George Whitefield’s birth in 1714.

The Revd George Whitefield (1714–70) was a very important early Methodist leader, clergyman and writer, who has not attracted as much scholarly attention as John and Charles Wesley. This interdisciplinary volume contains articles on ‘George Whitefield and the Secession Movement’s Reaction to the Cambuslang Revival’ by Kenneth B. E. Roxburgh; ‘George Whitefield and Anti-Methodist Allegations of Popery, c.1738–c.1750’ by Simon Lewis; ‘Latitudinarian responses to Whitefield, c.1740–1790’ by G. M. Ditchfield; ‘Preachers, prints and portraits: Methodists and image in Georgian Britain’ by Peter S. Forsaith, with eight attractive images; ‘George Whitefield’s Journals: A Publishing Phenomenon’ by Digby James; and ‘George Whitefield’s Reception in Twentieth-Century German-Speaking Theology’ by Maximilian J. Hölzl.

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Philosophie et théologie

Religion

History

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Publié par	University of Wales Press
Date de parution	20 octobre 2015
Nombre de lectures	1
EAN13	9781783168354
Langue	English

Informations légales : prix de location à la page 0,1500€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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George Whitefield Tercentenary Essays
Special Issue of The Journal of Religious History, Literature and Culture 2015
Edited by WILLIAM GIBSON Oxford Brookes University
THOMAS W. SMITH Trinity College, Dublin
Editorial Advisory Board David Bebbington, Stirling University
Stewart J. Brown, University of Edinburgh
James J. Caudle, Yale University
Robert G. Ingram, Ohio University
Geraint Jenkins, Aberystwyth University
David Ceri Jones, Aberystwyth University
J. Gwynfor Jones, Cardiff University
Frances Knight, University of Nottingham
Kenneth E. Roxburgh, Samford University
Robert Pope, University of Wales: Trinity Saint David
Huw Pryce, Bangor University
Eryn M. White, Aberystwyth University
Rt Revd and Rt Hon. Lord Williams of Oystermouth, Magdalene College, Cambridge
Jonathan Wooding, University of Sydney
Editorial Contacts Professor William Gibson wgibson@brookes.ac.uk
Dr John Morgan-Guy j.morgan-guy@uwtsd.ac.uk
Dr Thomas W. Smith thomas.smith.2009@live.rhul.ac.uk
In future issues it is anticipated that there will be a full reviews section. Publishers and book reviewers with enquiries regarding reviews should contact the journal’s reviews editor, Dr Nicky Tsougarakis tsougarn@edgehill.ac.uk .
Cover illustration: ‘The Revd Mr George Whitefield, A.B.’, by John Wollaston, 1742, engraved by John Faber; with permission from the Oxford Centre for Methodism and Church History, Oxford Brookes University.
CONTENTS
Illustrations
Contributors
Editorial
ARTICLES George Whitefield and the Secession Movement’s Reaction to the Cambuslang Revival Kenneth B. E. Roxburgh
A ‘Papal Emissary’? George Whitefield and Anti-Methodist Allegations of Popery, c .1738– c .1750 Simon Lewis
Latitudinarian Responses to Whitefield, c .1740–90 G. M. Ditchfield
Preachers, Prints and Portraits: Methodists and Image in Georgian Britain Peter S. Forsaith
George Whitefield’s Journals: A Publishing Phenomenon Digby James
George Whitefield’s Reception in Twentieth-Century German Theology Maximilian J. Hölzl
ILLUSTRATIONS
Cover illustration: ‘The Revd Mr George Whitefield, A.B.’, by John Wollaston, 1742, engraved by John Faber; with permission from the Oxford Centre for Methodism and Church History, Oxford Brookes University.
Figure 1: ‘Miss Macaroni and her Gallant at the Print-Shop’, by J. Smith, 1773, example at the British Museum (Prints & Drawings), 1902,1011.7988AN456954. Image ©The British Museum and reproduced by arrangement.
Figure 2: ‘The Revd Mr Whitefield Preaching at Leeds, 1749’, artist and engraver unknown, 1749, reproduced with permission from the Oxford Centre for Methodism and Church History, Oxford Brookes University.
Figure 3: ‘Superstition, Credulity and Fanaticism’, by William Hogarth, 1762, example at the British Museum (Prints & Drawings), 1868,0822.1624. Image ©The British Museum and reproduced by arrangement.
Figure 4: ‘James Hamilton, John Wesley and Joseph Cole’, etched by John Kay, 1790, with permission from the author.
Figure 5: ‘George Whitefield’, by Nathaniel Hone, 1768, engraved by Carington Bowles, reproduced with permission from the Oxford Centre for Methodism and Church History, Oxford Brookes University.
Figure 6: ‘The Revd Mr John Wesley, MA’, by Nathaniel Hone, c .1765, with permission from the Oxford Centre for Methodism and Church History, Oxford Brookes University.
Figure 7: ‘Selina, Countess of Huntington’, by John Russell, 1772, later engraving, reproduced with permission from the Oxford Centre for Methodism and Church History, Oxford Brookes University.
Figure 8: ‘The Revd William Romaine, A.M.’, by F. Cotes, 1758, engraved by R. Houston, reproduced with permission from the Oxford Centre for Methodism and Church History, Oxford Brookes University.
CONTRIBUTORS
Kenneth B. E. Roxburgh is S. Louis and Ann W. Armstrong Professor of Religion and Chair of the Department of Religion at Samford University, Birmingham, Alabama.
Simon Lewis is a DPhil candidate at University College, Oxford.
G. M. Ditchfield is Emeritus Professor of History at the University of Kent.
Peter S. Forsaith is Research Fellow in the Oxford Centre for Methodism and Church History, Oxford Brookes University.
Digby James is an independent scholar and proprietor of Quinta Press. His edition of Whitefield’s journals can be obtained from www.quintapress.com .
Maximilian J. Hölzl is a University of Manchester PhD candidate working on Nonconformist evangelical anticipations of post-Christendom mission.
EDITORIAL
The articles in this special issue of the Journal of Religious History, Literature and Culture comprise a selection of the papers which were given at the ‘George Whitefield at 300’ International Conference held in June 2014 at Pembroke College, Oxford. The conference commemorated the tercentenary of George Whitefield’s birth in 1714. It was administered and supported financially by the Oxford Centre for Methodism and Church History at Oxford Brookes University with organisational help from the Manchester Wesley Research Centre and in conjunction with Aberystwyth University and the Jonathan Edward Center at Yale University. The conference attracted a distinguished array of international scholars and specialists on all aspects of Whitefield’s life and work. The papers published here are representative of the interdisciplinary character of the conference, which brought together historians, theologians, art historians and literary scholars in reassessing the role and work of George Whitefield. Another volume of papers from the conference will be published by Oxford University Press, edited by David Ceri Jones and Geordan Hammond.
George Whitefield has not enjoyed the attention from scholars that John and Charles Wesley have, in part because he did not leave an institutional legacy in the form of a strong connexion or church. Nevertheless, from the 1730s to his death Whitefield was regarded by Methodists as one of their principal leaders and was acknowledged as such by the Wesleys. Similarly, Whitefield has not attracted the weight of hagiographical publications that the Wesleys have, and this perhaps makes modern revision of his role more problematic. Consequently, scholars often turn to the opinions of Whitefield’s contemporaries, which perhaps influence the tenor of historical appreciation of him. Those who attended the Oxford conference in 2014 may recall conversations in which a number of speakers were almost apologetic about their negative observations on some aspects of Whitefield’s character and work. Nevertheless, Whitefield was, in his day, a phenomenon. The print industry on both sides of the Atlantic, but especially in North America, was given an enormous stimulus from his own and his opponents’ publications. There can have been few Britons in Britain and North America who did not know of Whitefield, had not seen his image or not heard or read his sermons. The papers presented here show the significance of George Whitefield among his contemporaries, immediate followers and opponents. They show the ways in which his depiction, literally and figuratively, has influenced his reputation. They also recognise that Whitefield has had an influence beyond Britain and North America and that his own words have been perhaps the most significant source for scholars.
William Gibson Thomas W. Smith
GEORGE WHITEFIELD AND THE SECESSION MOVEMENT’S REACTION TO THE CAMBUSLANG REVIVAL
Kenneth B. E. Roxburgh
One of George Whitefield’s earliest connections with Scotland came through the leaders of the Seceding movement. He had been in contact with the Erskine brothers, Ralph and Ebenezer for over two years prior to his arrival in Scotland in 1741. 1 The correspondence had been instigated by Whitefield, who had heard of the success of the Secession in Scotland 2 and wrote to Ralph Erskine, detailing events surrounding his own ministry in England and Wales. By 4 August 1739, Ralph Erskine was satisfied with the enquiries he had made concerning Whitefield and wrote in his diary that he was praying for him and his colleagues, thanking God ‘for what he has done to them and by them’. 3 Although Erskine attempted to influence Whitefield to leave the Church of England, he balked at their ‘insisting only on Presbyterian government, exclusive of all other ways of worshipping God’. 4 Nevertheless, with hopes that Whitefield could be persuaded to join them as someone ‘on the way of reformation’, 5 the Associate Presbytery issued an invitation to Whitefield in April 1741 to come to Scotland, 6 with the proviso that he would preach only within the confines of the Associate Presbytery. 7 Whitefield was unwilling to accede to their request, believing that his calling was ‘simply to preach the gospel’ to people ‘of whatever denomination’. 8
Whitefield came to Scotland following a visit to New England, where he had been involved with Jonathan Edwards in furthering the Great Awakening. The connection between Whitefield, Edwards and the leaders of the revival in Scotland would have long-lasting repercussions. 9 News of the spiritual awakening in New England was eagerly received on the Scottish side of the Atlantic, and by 1741 there were widespread expectations that Scotland would experience a similar outpouring of the Holy Spirit. 10
The revival tradition in Scotland was a vital part of the identity and aspirations of Evangelicals in the Church of Scotland. Accounts of the revivals of Stewarton and Irvine in 1625 and Kirk of Shotts in 1630 11 were recalled in 1742 to give a legitimacy to the contemporary out-break. 12 Whitefield arrived in Edinburgh on 30 July 1741. Although he was met by ministers of the Church of Scotland, he fulfilled his promise to the Erskine brothers by proceeding immediately to Dunfermline, being ‘determined to give them the first offer of my poor ministrations’. 13 Ralph Erskine was evidently favourably impressed by Whitefield, and in letters to both his brother Ebene