his son’s own Marxist values can be seen all too clearly in his plans for state seizures of private land held by builders and for fixing energy prices by government diktat
October 2, 2013 § Leave a comment
In the case of the discourse culture of Methodism that was fostered by John Wesley there was an inherent relationship between circulating orality, manuscript culture, and print that came to define the Methodist media environment. As Warner puts it, “In a movement context that mixes printed and preached sermons with pamphlets and newspapers, performance and print were densely laminated together”. In his published Journal, for example, John Wesley not only records his extensive travels, but also details the sermons he preached – many in the open air to thousands of listeners. However, in contrast to his printed sermons which are composed and arranged specifically for publication, in the Journal Wesley usually only recounts the Scripture passage he preached on and the number of people he preached to. These mostly ex tempore public sermons were shaped by his context and his public audience, and the account of them in the printed journal thus highlights the unbounded nature of his audience and his text and the close relationship between orality and print that defined early Methodism.
However it was this unbounded nature of open air Methodist itinerant preaching that was perceived as the greatest threat to the established social norms. Anglican parish preaching was directed in mostly set language (The Book of Common Prayer and the Homilies) to a very specific and set group of people within a sanctioned public space by an ordained priest – itinerant Methodist preachers, on the other hand, openly operated outside of this established structure. Mostly un-ordained and uneducated, and thus outside of the established structure, they circulated from town to town preaching ex tempore in the open air or unsanctioned chapels. Many of their sermons were never printed, nevertheless the storm of controversy they stirred up (both for and against) clearly made its way into print and informed the national conversation on the Revival. Thus it was this “unauthorized” entrance into the public space of preaching – the claim to be able to address an unbounded audience – that caused much of the animosity towards Methodism. In other words it was the discourse not the doctrine of the revival that was at issue…
An example of this can be found in the Account of the Experience of Hester Ann Rogers. Towards the beginning of her narrative Rogers relates her reaction to the new Methodist preacher in Macclesfield, Mr. Simpson:
I heard various accounts of a clergyman whom my uncle Roe had recommended to be curate at Macclesfield, and who was said to be a Methodist. This conveyed to my mind as unpleasing an idea of him, as if he had been called a Romish priest; being fully persuaded that to be a Methodist was to be all that is vile, under a mask of piety…. I believed their teachers were the false prophets spoken of in the Scripture: that they deceived the illiterate, and were little better than common pickpockets; that they filled some of their hearers with presumption, and drove others to despair
Thus Rogers’ objection to the Methodist Mr. Simpson has very little to do with anything he actually believes or preaches (she has never even heard him) and very much to do with the way in which he disturbs the order of society. As she writes later, “When I came back to Macclesfield, the whole town was in alarm. My uncle Roe, and my cousins, seemed very fond of Mr. Simpson, and told me he was a most excellent man; but that all the rest of my relations were exasperated against him. Simply by participating in the discourse of Methodism, then, Mr. Simpson calls up the specter of unbounded enthusiasm and disruption of the social order.
More than that, though, Rogers’ account illustrates how closely intertwined orality and print were in early Methodism. Sprinkled throughout her published Account are references to sermons by Mr. Simpson, John Wesley and others. Ostensibly instances of the localized orality of popular religion, evidence of these sermons nevertheless make it into print accounts – the most famous and published of which was Rogers’. Likewise the women who wrote in to John Wesley’s Arminian Magazine participated in this conversation between orality and print – often giving accounts of revivals and sermons for the larger Methodist public. Thus early evangelical media culture worked to form a type of feedback loop within which the genres of public oral sermon and printed discourse were constantly in conversation. And it was this feedback loop of orality and print that threatened to break down the established public boundaries between private spirituality and public life.
To better illustrate how this evangelical public sphere operated and was contested I want to turn to some specific and local examples of the types of intolerance early Methodist converts faced. For, though the generally unbounded (in every sense of the word) nature of the Methodist movement and spirituality was crucial in forming attitudes towards Methodism, these attitudes were shaped and enacted according to local circumstances, customs, and mores. This is especially apparent in the case of Methodist women. Not only do these evangelical women writers illustrate how print could be used to blur gendered distinctions between public and private, they were also the locus for much of the anti-Methodist criticism and satire. In fact the role of gender within evangelical religion and the appeal of evangelicalism to women was one of the roots of the controversy the Revival engendered. Thus the reaction to Methodism was in reality an expression of deeper seeded concerns over the role of marginalized members of society – women, the poor – in organized religion. This anxiety is apparent in Leigh Hunt’s Attempt to Shew the Folly and Danger of Methodism in which he states, “We may see directly what influence the body has upon this kind of devotion [Methodism], if we examine the temperament of its professors. The female sex, for instance, are acknowledged to possess the greater bodily sensibility, and it is the women who chiefly indulge in these love-sick visions of heaven”. Thus what is really at stake in the print wars over Methodism is not so much the doctrine of justification by faith but the eroding of social boundaries via spiritual experience. read more
STILL: Ramón Königshausen
my nerves are bad to-night 
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