SOCIAL JUSTICE AND REVIVAL

The Methodist Church in Ireland has always been to forefront in the ‘fight’ for social justice. City Missions were established to pursue mission outreach with a focus on social reform. Help for the underprivileged, homeless, drug addiction, and relief of poverty, are some of the key social responsibilities embraced by Methodists in Ireland.

“For the Wesleys, 'works' as well as faith were essential to the whole of Christian living, and caring for the poor, for prisoners, for widows and orphans mattered a great deal.
Methodists were not only interested in welfare, they were concerned to remedy social injustice, and John Wesley's last known letter urged the abolition of 'that execrable villainy' slavery.
The Wesleys were an influence in prison reform and, inspired by Susanna Wesley, they earned a reputation as pioneers in education.
John Wesley himself wrote, edited or abridged some 400 publications. As well as theology he wrote about politics, music, marriage and slavery and medicine.
Methodists were encouraged to work to their utmost to improve the lives of others. John Wesley exhorted them to "Make all you can, save all you can, give all you can."

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Armagh Methodists and Prison Ministry

The early Armagh Methodists exemplified this Christian responsibility. John Lynn in his memoirs relates the astounding events when in I778 four prisoners sentenced to death for stealing linen at Tassagh were visited in Armagh Jail by Mr Bates and many of the Methodists in Armagh. Theses visits would have been quite unusual and subject to public criticism, particularly given the support by the ‘Establishment’ for death by hanging, even for what would be considered a relatively minor offence by today’s standards. Mr Bates and his Methodist colleagues presented the Gospel leading three of the prisoners to accepting “God through the merits of their Redeemer”. They also accompanied these prisoners to the gallows at Gallows Hill (foot of Irish Street) where the prisoners testified to the thousands “just before being thrown off”.

Temperance Movements

In the 19th century Methodism identified itself with the 'total abstinence' temperance movement. This was at a time when ‘social evils’ such as poverty and domestic violence were greatly exacerbated by drunkenness. Armagh Methodists were deeply involved in promoting the temperance cause. On 19th October 1882 they established a branch of the ‘Blue Ribbon Army’ based on total abstinence principles. The Chair was Surgeon–Major John Lynn, and the records show that in 2 years it had accumulated 500 members.

Band of Hope

A 'Band of Hope' temperance organisation, to encourage abstinence from alcohol, under the Chairmanship of John Lynn, with B. P. Davidson as secretary, was established in the Armagh Sabbath School on 24th February 1878. Members were required to make a Pledge saying 'I promise by Divine Assistance to abstain from all intoxicating liquors as beverages and to discontinue their use as far as lie within my power.' The records show that by 1882 there were over 400 members. The Armagh Total Abstinence Society wrote to John Lynn on 8th October 1883, congratulating him on 50 years in his connection with Temperance Movement.

Catch-My-Pal

The Temperance Movement developed an ecumenical dimension amongst the Protestant Churches. John Lynn, in association with Rev Patterson of The Mall Presbyterian church, began the Armagh ‘Catch-My -Pal’ organisation, including developing the temperance Hall in Lonsdale Street. This initiative concluded with the hall being sold in July 1947. The proceeds of the sale were divided amongst the four Protestant Churches in Armagh. All these initiatives were part of the drive for abstinence from alcohol, which was regarded as scourge on society and the cause of serious family problems.

Revivals

John Lynn records in his book of the history of Armagh Methodists, in 1784 a revival took place in the City which added over 250 to the number of Methodists. There were other pouring out of the spirit which enabled the Church to grow with new premises required to meet the increasing congregation.

The most significant was the 1859 Revival which commenced in America and reached the North of Ireland. This had a profound impact on Armagh. Its first appearance in Armagh was on 17th August 1859, at a Sabbath School in the Primitive Wesleyan Chapel (subsequently the Unionist Club and now housing) and amongst the Wesleyans (in the present Methodist Church) at a Sunday School Festival. The ‘Revival’ spread throughout the City; as Lynn records, 'After the outbreak of the revival in the Armagh school, it rapidly spread in all directions'.

Meetings were held in homes and the open air. Lynn goes on to say, 'A monster meeting amounting to about fifteen thousand assembled on the 14th September, in a field belonging to Mr Stanley, Solicitor, and excursion trains were run from Dublin and Belfast.' Lynn presided at this field meeting. Addresses were given by ministers and layman from all parts of Ireland, and some from England and Scotland. He also points out that for Methodism this was momentous. He quotes the Rev. Robert Houston 'I counted eight of these congregations formed out of the larger one'.

There was much rejoicing amongst the Armagh Circuit Methodists. The Quarterly Love Feast was held shortly thereafter, and the Church was insufficient to hold the congregation on that celebratory occasion. Indeed, the newly built schoolhouse was used to accommodate the overflow from the Church and also the parlour of the adjoining Manse, where Laymen helped to 'point numbers of stricken ones to the lamb' (Methodist Circuit yearbook 1959).

Poverty, the Orphan Fund and Poor Fund

The Church supported families who were facing financial and social difficulties. They saw this as a primary Christian responsibility. Each Circuit and Leaders meeting received a report on local needs and a decision was made to offer support. For example, the Armagh Circuit Meeting on the 8th March 1928 heard that there were two children, Elizabeth and Margaret McDonald, on the Orphan Fund, and it was agreed that the Grant be continued. This practice continues in a different form even though we now have the benefits of the ‘Welfare State’.