Brett C. McInelly – författare

Textual Warfare and the Making of Methodism argues that the eighteenth-century Methodist revival participated in and was produced by a rich textual culture that includes both pro- and anti-Methodist texts; and that Methodism be understood and approached as a rhetorical problem-as a point of contestation and debate resolved through discourse. Methodist belief and practice attracted its share of negative press, and Methodists eagerly (and publically)responded to their critics; and the controversy generated by the revival ensured that Methodism would be conditioned by textual and rhetorical processes, whether in published polemic and apologia, or in private diaries and letters as Methodists navigated the complexities of their spiritual lives and anti-Methodistefforts to undermine their faith.While it may seem obvious to conclude that a controversial movement would be shaped by controversy, Textual Warfare examines the specific ways Methodist belief, practice, and self-understanding were filtered through the anti-Methodist critique; the particular historic and cultural conditions that informed this process; and the overwhelming extent to which Methodism in the eighteenth century was mediated by texts and rhetorical exchange. The proliferation of print media and therelative freedom of the press in the eighteenth century; the extent to which society generally and Methodism specifically promoted literacy; and a cultural sensibility predisposed to open debate on matters of public interest, ensured the development of a public sphere in which individuals came together todeliberate, in conversation and in print, on a range of issues relevant to the larger community. It was within this sphere that Methodist religiosity, including the intensely private nature of spiritual conversion, became matters of civic concern on an unprecedented scale and that Methodism ultimately took its form.

Textual Warfare and the Making of Methodism argues that the eighteenth-century Methodist revival participated in and was produced by a rich textual culture that includes both pro- and anti-Methodist texts; and that Methodism be understood and approached as a rhetorical problem-as a point of contestation and debate resolved through discourse. Methodist belief and practice attracted its share of negative press, and Methodists eagerly (and publically) responded to their critics; and the controversy generated by the revival ensured that Methodism would be conditioned by textual and rhetorical processes, whether in published polemic and apologia, or in private diaries and letters as Methodists navigated the complexities of their spiritual lives and anti-Methodist efforts to undermine their faith. While it may seem obvious to conclude that a controversial movement would be shaped by controversy, Textual Warfare examines the specific ways Methodist belief, practice, and self-understanding were filtered through the anti-Methodist critique; the particular historic and cultural conditions that informed this process; and the overwhelming extent to which Methodism in the eighteenth century was mediated by texts and rhetorical exchange. The proliferation of print media and the relative freedom of the press in the eighteenth century; the extent to which society generally and Methodism specifically promoted literacy; and a cultural sensibility predisposed to open debate on matters of public interest, ensured the development of a public sphere in which individuals came together to deliberate, in conversation and in print, on a range of issues relevant to the larger community. It was within this sphere that Methodist religiosity, including the intensely private nature of spiritual conversion, became matters of civic concern on an unprecedented scale and that Methodism ultimately took its form.

The Enlightenment, an eighteenth-century philosophical and cultural movement that swept through Western Europe, has often been characterized as a mostly secular phenomenon that ultimately undermined religious authority and belief, and eventually gave way to the secularization of Western society and to modernity. To whatever extent the Enlightenment can be credited with giving birth to modern Western culture, historians in more recent years have aptly demonstrated that the Enlightenment hardly singled the death knell of religion. Not only did religion continue to occupy a central pace in political, social, and private life throughout the eighteenth century, but it shaped the Enlightenment project itself in significant and meaningful ways. The thinkers and philosophers normally associated with the Enlightenment, to be sure, challenged state-sponsored church authority and what they perceived as superstitious forms of belief and practice, but they did not mount a campaign to undermine religion generally. A more productive approach to understanding religion in the age of Enlightenment, then, is to examine the ways the Enlightenment informed religious belief and practice during the period as well as the ways religion influenced the Enlightenment and to do so from a range of disciplinary perspectives, which is the goal of this collection. The chapters document the intersections of religious and Enlightenment ideas in such areas as theology, the natural sciences, politics, the law, art, philosophy, and literature.