Canadian Methodist Women, 1766-1925: Marys, Marthas, Mothers by Marilyn Färdig Whiteley
By Marilyn Färdig Whiteley
Canadian Methodist girls, like girls of all non secular traditions, have expressed their religion in line with their denominational history. Canadian Methodist ladies, 1766-1925: Marys, Marthas, moms in Israel analyzes the religious lifestyles and the numerous actions of girls whose religion assisted in shaping the lifetime of the Methodist Church and of Canadian society from the latter 1/2 the eighteenth century till church union in 1925. according to large readings of periodicals, biographies, autobiographies, and the documents of many women’s teams throughout Canada, in addition to early histories of Methodism, Marilyn Färdig Whiteley tells the tale of normal ladies who supplied hospitality for itinerant preachers, taught Sunday institution, performed the melodeon, chosen and supported girls missionaries, and taught stitching to immigrant women, hence expressing their religion based on their possibilities. In appearing those projects they typically accelerated women’s roles well past their preliminary limitations. targeting non secular practices, Canadian Methodist ladies, 1766-1925 offers a extensive standpoint at the Methodist circulation that assisted in shaping 19th- and early-twentieth-century Canadian society. The use and interpretation of many new or little-used resources will curiosity these wishing to benefit extra in regards to the background of girls in faith and in Canadian society.
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Extra info for Canadian Methodist Women, 1766-1925: Marys, Marthas, Mothers in Israel (Studies in Women and Religion)
H O S P I TA L I T Y A N D T H E F O U N D I N G O F C H U R C H E S 21 Many of the settlers who came from Yorkshire between 1772 and 1775 were Methodists, and they brought with them the custom of holding prayer meetings in their homes. In 1779, a revival broke out at these meetings. William Black had come with his family from Yorkshire four years earlier. He attended meetings at the home of the Oxleys, and was present “when God graciously set Mrs. 6 Eventually Black felt the assurance for which he was waiting, and soon he began to exhort and lead prayer meetings, and then to preach.
Thus, to the end of the nineteenth century and even beyond, the common narrative of Methodist history was the tale of the heroic preacher who sowed the seed of the gospel on sometimes fertile, sometimes barren or rocky ground. In 1904, George Webber briefly sketched the life of an early preacher. He still used the vocabulary of heroism: Notes to chapter 1 start on page 247 19 20 THE ORGANIZING CHURCH In opening his new field, this heroic pioneer had no church, no congregation, no members; everything had to be created.
John] Ryerson being very studious, was regarded as too taciturn. A very excellent Christian lady, the leader of a class, whose husband had settled in the town- H O S P I TA L I T Y A N D T H E F O U N D I N G O F C H U R C H E S 31 ship of Ramsay, a Mrs. Mansell, greatly desired to draw out Mr. R. in conversation. She devised a project to do it. She contrived to be out of candles the next time that he lodged at her house. Unable to read successfully, the silent preacher was fain to respond to the good lady’s overtures for conversation.