It is not the most polished presentation and very much a work in progress – a draft portion of one chapter from a larger book on revivalism and division in British Methodism – but that’s precisely why I am sharing it, as I’d value feedback and comments. Others in the seminar had access to the manuscript I was reading – so I’ll share it here as well, in case you want to follow along.
It was a privilege to spend six weeks at the Manchester Wesley Research Centre as a Visiting Research Fellow for the summer of 2016. My work focused on early Primitive Methodism.
I am interested in the development of Wesleyan ecclesiology, especially as related to issues of renewal, unity and division. The Primitive Methodists are of interest as the first major revivalistic breakaway from Wesleyan Methodism. I focused my time primarily on the unpublished and published writings of Hugh Bourne, co-founder of the Primitive Methodist Connexion. While his colleague William Clowes was the more charismatic personality and a more compelling preacher, it was Bourne who did most of the writing for the movement, particularly through his long tenure as editor of the Primitive Methodist Magazine.
Bourne and the other Primitive Methodists were very keen to clear themselves of the charge of schism. In doing this they stressed both their continuity with early Methodism and the novelty of their movement as a body of newly-evangelized people. In my ongoing work on this subject I am looking at the arguments Bourne used to defend against the charge of schism, and the theology of the church that underlies those arguments.
I am also considering the interesting mix of influences that can be seen in Bourne’s theology. As was the case with many later nineteenth-century Wesleyan revivalists, Bourne was strongly influenced by John Fletcher. But he was also shaped by his contacts with the Quaker Methodists of Warrington, the “Magic Methodists” of Delamere Forest and other Independent Methodists and revivalists such as Lorenzo Dow. His spirituality had a strong pneumatocentric focus, leading to a very participatory and egalitarian view of church and ministry. Bourne is a fascinating and complicated person, who certainly had his faults. Yet he was also ahead of his time on questions of lay representation and women in ministry.
Some of Hugh Bourne’s writings are only available at the John Rylands Library, and those that are available elsewhere are still quite rare and difficult to find. I was very grateful for the opportunity to spend several weeks at the Rylands through the MWRC Visiting Fellow program, as it gave me access to numerous sources that I would not have been able to find at home in Toronto. I also appreciated the many connections I was able to make with other scholars from the UK, as well as those visiting from North America. At the MWRC and Nazarene Theological College I found a welcoming community and ideal base for doing research on the Wesleyan tradition. All in all it was a wonderful experience – I hope I’ll be able to go back and do further research in Manchester in the future.