NORTH CENTRAL COLLEGE
Richter Grant Proposal
A Study of Contemporary
Wesleyan Societies in Britain
III. Project Definition
The United Methodist Church, with over 7.5 million members, is a direct result of the
Methodist Movement which originated within the United Kingdom in the Eighteenth Century. 1
Under the founding leadership of the Reverend John Wesley, and the support of his brother the
Reverend Charles Wesley, this movement began as a group of organizations titled the United
Societies. The purpose of these groups was to revitalize the Church of England by focusing upon
local communities and basic spiritual practices. Roy Sturm, in Sociological Reflections on John
Wesley and Methodism, notes that the Church of England at that time was led mainly by
aristocrats and the culture of attending church had transformed into a form of dead religion,
which lacked compassion for others.2 This was a time when local communities were stressed by
poverty and gin drinking prevented births from exceeding deaths.3 The United Kingdom in the
Eighteenth Century lacked proper sanitation, clean water, developed educational systems, ethical
legal systems, and proper housing.4 To make matters worse, this was a time when there was a
definitive divide between those with resources and those in poverty. As Davies puts it in A
History of the Methodist Church in Great Britain, “We today cannot easily understand how one
[class] of the country could have shown such little knowledge of the way another [class] was
living, or so little concern for its fate.”5
In 1729, John Wesley attended Oxford’s Christ Church College and founded a group
which was quite strange for the time period.6 This was a group of college students who identified
"United Methodist Membership,” accessed February 7, 2013, http://www.gcah.org.
Roy Sturm. Sociological Reflections on John Wesley and Methodism. (Indianapolis Central Publishing Company,
1982), 59.
3
Davies, Rupert, and Gordon Rupp. A History of the Methodist Church in Great Britain (London: Epworth Press,
1965), 24.
4
Sturm, Sociological Reflections on John Wesley and Methodism, 49.; Davies et al., A History of the Methodist
Church in Great Britain, 7.
5
Davies et al., A History of the Methodist Church in Great Britain, 27.
6
Davies et al., A History of the Methodist Church in Great Britain, 214.
1
2
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themselves as the Holy Club and met weekly for prayer, scripture, and group accountability. For
that time period, this group was so revolutionary in their methods that members were taunted by
their college peers. Later, during a mission trip to Savannah, Georgia, John Wesley established
another such group in partnership with the Moravians. At the conclusion of the mission trip, he
continued this relationship with the Moravians by starting a joint society on Fetter Lane in
London.7 At that moment, a new reforming movement took root.
In The Nature, Design, and General Rules of the United Societies, John Wesley describes
how one day eight or ten people visited him in London with the desire to turn around their lives.8
John began to meet with this group of people on Thursday evenings for advice, accountability,
and prayer. However, John noticed that the meetings were growing at such an exponential rate
that the United Societies were formed in order to make such a practice available to all who
sought participation. Founded upon John’s inherited methodology from his mother, his past
experiences in developing small groups, and the Moravian’s value for community, the United
Societies acted as a unique movement of small intentional faith communities.9
These Societies began to develop all across England in places like London, Bristol,
Kingwood, and Newcastle.10 Each individual United Society was designed in a similar manner;
each society was split into different classes which were based upon residence, gender, and age.
Each of these classes consisted of a maximum of twelve persons, of whom one was designated as
leader. The requirements for belonging were simple. First, a person simply was required to have
“a desire to flee from the wrath to come, to be saved from their sins.”11 After a person claimed
this intent, he/she would then be expected to develop spiritually through three simple rules.
7
Davies et al., A History of the Methodist Church in Great Britain, 217.
United Societies. Nature, Design, and General Rules of the United Societies. (Newcastle: Upontyne, 1743), 69.
9
Elie Halevy, The Birth of Methodism in England (Chicago: The University of Chicago Press, 1971) 37.
10
United Societies, Nature, Design, and General Rules of the United Societies. 68.
11
United Societies, Nature, Design, and General Rules of the United Societies. 70.
8
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These rules consisted of Do No Harm (i.e., liquor, fighting, costly apparel), Do Good (i.e.,
visiting sick, clothing poor, food for hungry), and Stay in Love with God (i.e., prayer, worship,
communion). These groups were methodical in mannerism, pietistic in expectation, and had a
developed system of mutual accountability. It was through these expectations that members
began to mature spiritually and to develop an authentic concern for those in need.
For John Wesley, these groups were an asset within a larger revitalization movement
focused upon people. In fact, at one point Wesley broadcasted twelve distinct reasons why this
movement should focus upon the reawakening of the Church of England. One of the famous
proclamations concerning this purpose was when John Wesley stated:
“If good men of the Church will unite together in the several parts of the kingdom,
disposing themselves into friendly societies, and engaging each other, in their respective
combinations, to be helpful to each other in all good Christian ways, it will be the most
effectual means for restoring our decaying Christianity to its primitive life and vigour,
and the supporting of our tottering and sinking Church.”12
For John Wesley, small intentional communities of Christians were the answer to the Church of
England’s spiritually-downtrodden state.13 These groups provided deeper interpersonal
relationships and a system of accountability in members’ relationships with God.
A lot has changed about the Methodist tradition within the last three centuries. As the
tradition has encountered new forms of modernity it has been forced to make critical decisions as
to what aspects it should maintain, adapt, or part with. Through this process, it seems that the
United Methodist Church14 has abandoned one of the most central practices to its Wesleyan
identity, i.e., Wesleyan Accountability Groups. However, there are other Wesleyan
denominations which have proceeded to adapt and utilize this idea of Wesleyan Accountability
12
Davies et al., A History of the Methodist Church in Great Britain, 215.
Halevy, The Birth of Methodism in England, 42.
14
The United Methodist Church is a global denomination established upon Wesleyan Roots, with over 7.5 million
members. This denomination was formed in 1968 by the merger of the Methodist Church and the Evangelical
Untied Brethren Church.
13
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Groups. Especially noteworthy is the work being done within the Methodist Church of Britain.
Through programs like the Inspire Network, the Methodist Church of Britain is establishing
contemporary exemplars of small groups.
While many scholars have studied the accountability groups of Eighteenth Century
Britain with vivid detail, there is little scholarly work being conducted on the characteristics and
impact of present day accountability groups within the context of their origin, Great Britain. It is
here that my proposed project promises to make a scholarly contribution. From my recent
communications with the current leaders of the Methodist Church of Britain, it appears that
accountability groups are striking a chord of vitality. My aim is to examine the composition,
functionality, and motivational aspects of one vital Wesleyan Accountability Group within the
contemporary Methodist Church of Britain. What are the defining characteristics of such a
group? How is it structured? What draws its participants? And how does it continue and/or
diverge from the accountability groups Wesley established in the Eighteenth Century? Here, vital
refers to a ministry which is viewed by internal and external leaders as spiritually healthy.
The study I am proposing would provide a critical account of a traditional spiritual
practice born afresh. It would offer a picture of a present day revitalization effort, as well as a
basis for comparison to similar phenomena in worldwide Christianity. At the very least, such a
study could have a significant effect upon other Wesleyan denominations. Many religious
leaders, including myself, have sorrowfully noted that the modern United Methodist Church is
beginning to look a lot like the Eighteenth Century Church of England. As a past delegate to
General Conference (highest global legislative body) and to a Jurisdictional Conference (elects
and supervises the Bishops), I see a denomination which is in need of development within our
local communities. The statistics support this personal observation. The General Council on
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Archives and History reports that the United Methodist Church has been losing members ever
since its founding in 1968. The statistical report states that between 2000 and 2010 the United
Methodist Church lost approximately 9.5% of its members. Although global in nature, the United
Methodist Church currently consists of only 2.5% of the United States population. This is the
lowest percentage of the United States since 1810, when the unmerged denominations were
growing by an average of 168.6%.15 This unsettling reality was discussed in vivid detail at the
2012 General Conference in Florida on April 26, 2012. At this meeting, it was reported that at
the current rate the United Methodist Church may not exist in 2037.16 There is a sense of urgency
in the Church’s revitalization.
In looking back upon the origins of the Methodist Movement, the ministry’s focus was
firmly upon local communities and their spiritual practices. As the Wesleyan faith traditions have
encountered three centuries of adaptation, different denominations have responded in varying
manners. It is the Methodist Church of Britain which has held onto the enduring idea of the
Wesleyan Accountability Group. Not only has the Britain Church held onto this idea within its
original cultural context, but it has made the practice culturally relevant and more than effective
in present day Great Britain. In studying the composition and dynamics of a contemporary
Wesleyan Accountability Group, I will be filling a significant gap within the current scholarship.
This work will be beneficial for contemporary scholarship on Wesleyan history and spirituality,
as well as for the United Methodist Church and other denominations which are facing harsh
demographic realities. Such a study has the potential to provide resources which could spark a
transformative revitalization among communities and individuals alike.
“United Methodist Membership”
Daily Christian Advocate. 2012 General Conference of The United Methodist Church. (United Methodist Church,
2012), 2086-2087.
15
16
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IV. Methodology
This project aims to identify the composition, functionality, and motivations of a vital
Wesleyan Accountability Group. What are its defining characteristics? How is it structured?
What draws its participants? And how does it continue and/or diverge from the accountability
groups Wesley established in the Eighteenth Century? I will be conducting this project as I study
abroad at X University during their Autumn Term of 2013. In determining a specific
methodology for collecting qualitative data, I have been in consultation with both Dr. X and Dr.
X of North Central College’s Sociology Department. Additionally, I have been developing
connections within the Methodist Church of Britain, which is critical for gaining permission and
political credibility. A colleague of mine, X of the United Methodist Church, has put me into
contact with the General Secretary of the Methodist Church of Britain, X. The General Secretary
is one of two primary leaders within the Methodist Church of Britain and has authority over the
connectional aspects of the denomination. X has placed me into contact with the Director of
Discipleship, the Chair of the Canterbury District, and the Coordinator of a movement which is
establishing Wesleyan Accountability Groups across the United Kingdom. Summaries of these
communications have been attached for your reference.17 All of these individuals are working to
establish a research connection with a vital Wesleyan Accountability Group. Therefore, one
dimension of my research involves a three day visit to London with the leaders of the Methodist
Church of Britain. During these days, I will travel and meet with both the Director of
Discipleship and the Coordinator of Ignite. These meetings are necessary for securing the
political credentials to enter within a British Wesleyan Accountability Group and conduct my
study. These connections will also provide my research with field experts who will be able to
17
The Correspondence Summaries can be found at Appendix A.
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assist me within my project post-trip. Depending upon the availability of the contacts, I expect to
hold this meeting within the first two weeks of arriving within the United Kingdom, in early
September.
The main method of study will occur within a vital Wesleyan Accountability Group,
which will be identified by the leadership of the Methodist Church of Britain. As I stated
previously, I am currently working with the Methodist Church of Britain to determine an
appropriate small group to research. Once a group is selected, I will utilize two forms of
research. The first form is observing Wesleyan Accountability Group gatherings. The hope is to
be semi-participative within these group sessions; however my level of involvement will depend
upon the will of the group being studied. It is during these group meetings that I will have the
opportunity to observe three specific areas of focus. First of all, I will observe how the group has
decided to organize itself. I am specifically interested in duration, succession of activities, and
traditional actions. These include such practices as prayer, scripture reading, and discussion.
Secondly, group observation will be critical to develop an understanding of the group’s social
dynamic. Specifically, I am interested to observe how individuals keep others accountable and
how they react to receiving such feedback. Thirdly, I would like to develop a perspective of a
group which extends beyond the literary pages of an Eighteenth Century gathering. To see such a
group working adds a dimension of understanding which is lacking within popular Wesleyan
Studies. As such a group tends to meet every two to three weeks, I plan to participate in three to
four group meetings throughout my time as a study abroad student at X University. At the
conclusion of every meeting, four hours will be set aside in order to write detailed observations
of the group gathering. This time will specifically be focused upon transferring any comments
from my notepad as a participant observer and providing full elaborations. I anticipate remaining
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on-site for two days each gathering, dependent upon the distance from X University and the time
of the group.
The other form of study I will conduct with the Wesleyan Accountability Group will be
individual interviews. Since such a group is typically composed of five members, my interviews
will be organized alongside group meetings. This consideration will prevent unnecessary
transportation costs. These interviews will be forty-five minutes in duration and conducted semiformally. The interview questions have been included for your reference.18 There are four main
questions which I hope to collect through the interview process. The first is to develop a general
appreciation for those which are included within this specific group. It is important to learn the
members’ backgrounds, spiritual practices, and community involvement in order to understand
the sample I am observing. Secondly, my next set of questions concern the history of this group.
In particular, how this group was started, the challenges the group first encountered, and other
questions that concern the establishment of such a group. The third set of questions concerns the
significance of this group as an act of spiritual practice. Fourthly, I will address the group’s
relationship with the community and manners in which this group could be reciprocated. These
themes are being used to address the three main components of the study. Depending upon the
will of the interviewee, I hope to use a voice recorder for further transcription.
Data collection for this research will entail both detailed summaries as a participant
observer and the transcription of all individual interviews. After all qualitative data is collected, I
will process the information by flagging repeated observations and labeling them within the three
components of this research; these components include composition, functionality, and
motivation. Composition focuses upon the history, group demographics, and the relationship
with the larger church. Functionality refers to the manner in which the group is organized and
18
The Interview Questions can be found at Appendix D.
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how accountability is accomplished. Motivational will refer to why people find this to be an
important spiritual discipline. For example, if there are more than two instances in which a
traditional set of prayer is regarded as important, those instances will be flagged, labeled, and set
aside as a piece of data concerning the functionality.
During the Winter Term of 2014, I will be doing an Independent Study for this Richter
Project. My intent is to finish transcriptions for individual interviews within the United
Kingdom; however, I also need to recognize my position as a full-time student of X University.
Therefore, I may need to finish transcribing the final set of individual interviews during the first
week of Winter Term 2014. The next step of the Independent Study will be spent processing all
collected materials in terms of flagging and labeling their specific component within the study.
Once this is accomplished, I will study all convergences and divergences amongst participants as
it relates to the three components. The product of this Richter Project and the Independent Study
will be a research paper written under the supervision of Dr. X. My paper will begin with a
historical introduction to the Wesleyan Accountability Groups alongside prefacing comments
from the present leaders of the Methodist Church of Britain. I will then present the observations
of the research study with a focus upon convergences and divergences from the specific
components being researched. Finally, in a constructive conclusion, I will discuss multiple ways
in which British Wesleyan Accountability Groups might be applied to other scenarios, such as
the United Methodist Church in an American context.
Due to the confidential nature of a Wesleyan Accountability Group, I acknowledge that it
is my personal responsibility to uphold ethics to the highest degree. Before I observe group
gatherings or conduct interviews I will acquire consent from all of the participants involved
within this study. Out of respect for the fact that this is a spiritual practice, the failure to receive
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consent from every participant will result in my inability to study the group. In this case, I will
turn to an alternate group. The consent form has been attached for the committee’s reference.19
Secondly, I will enact a set of safeguards to protect the identity of every participant of the
Wesleyan Accountability Group. Every participant will receive a pseudo identification, which
will be used within notes and transcription. The key which identifies participants will be kept
within an electronic document protected under ADSM encryption. Once this study has been
completed the document will be destroyed. After all voice recordings have been transcribed with
their corresponding pseudo identifications the digital voice files will be destroyed.
V. Dissemination of Results
The findings from this study will be organized and developed into a paper of
approximately twenty pages, which I will present to faculty and fellow students at North Central
College’s Rall Symposium. I will also share this work through a variety of United Methodist
outlets. While respecting confidentiality to the highest degree, the hope in doing this is to share
the fundamental findings of this scholarship with ministry colleagues. Using connections with
the global United Methodist News Service, I hope to disseminate this scholarship as a foundation
by which questions can be developed regarding the formation of additional small groups.
VI. Relevant Experience
My adolescence was spent studying church history and theology both personally and
collaboratively with clergy. I simply have a passion for these subjects, which is reflected by my
current religious studies major. One of the greatest requirements for this project will be to
develop the contextual and internal understandings of the United Societies and evaluate their
19
The Written Consent Form (Small Group Members) can be found at Appendix C.
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functions. This is something within my reach as this has been the strength of my leadership over
the past four years within the United Methodist Church; I can participate within a group, analyze
their functionality, and reciprocate their methodology. Success in this ability led to my election
as President of a Conference Council on Youth Ministries which supported more than 365 local
congregations. This gift also led to my election as a delegate from the Kansas-West Conference
to both General Conference 2012 (highest global legislative body) and the South-Central
Jurisdictional Conference 2012 (elects and supervises Bishops) of the United Methodist Church.
In these positions, I represented over 45,000 lay people. I may be young, but I have the
credentials within the United Methodist Church to bring forth scholarship which will be
considered seriously. Academically speaking, I began discussing this project with my academic
advisor, Dr. X, when I first arrived on campus in Fall 2012. Over the Winter Break of 2012, I
conducted a personal study of the early Methodist Movement. I researched the sociological
context, structure of the original United Societies, and their effect upon Great Britain. Those
texts from my study can be found within the Annotated Bibliography.
VII. Personal Application
This research project will contribute towards a strong foundation for my academic and
professional career. Specifically, this will form the basis for my undergraduate Senior Thesis,
while potentially helping me to develop a Masters and Doctoral Thesis focused upon Wesleyan
Studies. As I am preparing to be an Ordained Elder (Pastor) within The United Methodist
Church, this project will allow me to have a contextual understanding of such a small group and
their practice today. As well, my larger professional goal is to help the United Methodist Church
become a vibrant community of faith once again. This research will be of the highest value as I
initiate those conversations and work for the necessary change.
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VIII. Annotated Bibliography
Daily Christian Advocate. 2012 General Conference of The United Methodist Church.
(United Methodist Church, 2012), 2086-2087.
The General Conference of The United Methodist Church is the highest legislative body
of the denomination. This citation refers to the extensive minutes of this conference. The
specific two pages cited were part of a report that the Rev. Adam Hamilton presented on
behalf of The Council of Bishops. This section portrays the situation in which the United
Methodist Church currently finds itself, which is important for connecting this research
into a larger conversation.
Davies, Rupert, and Gordon Rupp. A History of the Methodist Church in Great Britain
(London: Epworth Press, 1965).
This work vividly describes the manner in which a need was addressed through United
Societies. As well, it continues forward and portrays how these small groups created a
movement which eventually became its own denomination. This historical background is
critical to understanding how the small groups were established to address particular
circumstances and how they have adapted through the earlier years of Methodism.
Elie Halevy The Birth of Methodism in England (Chicago: The University of Chicago Press,
1971).
Halevy’s work provides a historical analysis of the origins of Methodism. In particular, it
does a great job of establishing connections concerning the United Society leaders’
motivations and their later actions. This is a great resource as I seek to understand why a
particular Wesleyan Accountability Group was founded within modern Britain.
Martin Schmitdt, John Wesley: A Theological Biography. 2. (New York: Abingdon Press, 1972).
This text focuses less upon the larger contextual founding of Methodism and more upon
John Wesley’s theological development. Since the practice of Wesleyan Accountability
Group is fundamentally a spiritual practice it is important to understand how the
founder’s own mind was transformed through these experiences. It appears that overall
the construction of these groups positively affected the spiritual life of John Wesley.
Randy Maddox, “Wesley’s Prescription for ‘Making Disciples of Jesus Christ’:
Insights for the 21st Century Church.” Quarterly Review 23.1 (2003): 15-28.
Maddox’s work provides an example of a scholar attempting to bring Wesleyan practices
into the modern age. Most of this author’s work is in fact an argument as he provides
many of the ways in which John Wesley’s practices remain applicable to Christians
today. He additionally focuses upon the importance of self-denial within the Christian
life, which I found to be a distinctive point of his argument. This work holds importance
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within my research, because it provides the thoughts of another scholar who hopes to
revitalize these older practices.
Roy Sturm. Sociological Reflections on John Wesley and Methodism. (Indianapolis:
Central Publishing Company, 1982).
Sturm details the realities of the people during Eighteenth Century Britain. Specifically,
this work describes how economic classes related to each other, the condition of the
impoverished, and the religious norms of the time. This is critical to my present research,
since these groups obviously are composed of different people of different backgrounds.
Having an understanding of how historical groups were characterized by their
backgrounds helps me understand the construction of contemporary groups.
“United Methodist Membership,” accessed February 7, 2013, http://www.gcah.org.
The United Methodist Church’s General Council on Archives and History has provided
the membership data from the present to before 1968, when the denomination was
formed. This is helpful to this specific research, since it displays the reality in which the
present United Methodist Church is experiencing.
United Societies. Nature, Design, and General Rules of the United Societies.
(Newcastle: Upontyne, 1743).
When John Wesley founded the original United Societies in 1743, the organizing
structure adopted these bi laws. Within its pages, the document goes into extensive detail
regarding the purpose, structure, and expectations of members. This work is critical to my
research, because this is the foundation by which contemporary Wesleyan Accountability
Groups are being formed.
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IX. Appendix
A – Correspondence Summaries:
Below are summaries of extensive conversations in progress. Full dialogue is available upon request.
X
B- Verbal Consent (Church Leaders):
Understand that this conversation is part of a Research Study concerning Wesleyan Small
Groups within Contemporary Britain. Unless you state so, the understanding is that I may
use your comments within the preface of this research study. If at any time you would
like to recall a thought or statement, please feel free to let me know. You are under no
obligation to discuss this topic or answer any question.
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C – Written Consent (Small Group Members):
NORTH CENTRAL COLLEGE
RESEARCH STUDY INFORMATION
A Study of Contemporary Wesleyan Small Groups in Britain
You are invited to participate within a study of Contemporary Wesleyan Small
Groups. This research project focuses upon the purpose and composition of such a
group within the United Kingdom.
GENERAL INFORMATION
There are two parts to this study. The first involves the general observation of the small
group which you participate within. The second is a 45 minute individual interview. If
you agree, the individual interview will be recorded and securely protected until the end
of this study.
CONFIDENTIALITY
Confidentiality will be strictly maintained. Your identification will be encrypted within
the research notes and your identity will never be revealed.
BENEFITS
Please know that your time and willingness to participate in this study is appreciated. The
hope is for you to be excited about this opportunity to share your perspective and
thoughts. This will help others in their research of Wesleyan Small Groups.
CONTACT INFORMATION
If you have any questions about this research, you are welcome to contact the researcher,
X at X@noctrl.edu.
PARTICIPATION
Understand that your participation within this study is completely voluntary. You
are not obligated to answer any question or facilitate observation. If at any time you
would like to cancel this study, you have all rights to leave this study. There is no
penalty for leaving this study. If you cancel your participation from this study early,
all research materials with your identifying information will be destroyed.
By signing this document, I confirm that I have read this document.
_______________________________________
Printed Name
___________________________________________
______________
Signature
Date
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D – Interview Questions:
Interview Questions
Small Group Member
I would like to start by sharing that I grew up within the Methodist tradition and have a
strong interest in the development of these small groups.
If at any time within this interview you would like to stop interviewing, please feel free to
let me know. If there is a specific question which you do not want to answer, then you do
not need to. Be aware that I will be asking many of these questions verbatim to ensure
accuracy on my end of the interview. If you would like clarification on any point, I am
happy to provide that.
In order to provide you with a structure for this interview, we will start by discussing who
you are and your involvement within the community. We will then proceed to questions
concerning the structure of the groups and your personal thoughts associated with the
group. We will then finish talking together from a much larger perspective.
To start, I would like to learn more about you:
- Can you tell me a bit about who you are?
o Have you always lived within the area? If not, when did you move here?
o What do you do for a living?
o Are you married?
o Do you have kids?
- Were you raised within a faith tradition?
- How would you define your relationship between yourself and the Methodist
Church of Britain?
- How long have you belonged to this group?
- Is this the first group of this kind which you have participated in?
o If not, would you like to share any past experiences within that past
group?
Are you attending a local congregation at this time? If so, the next few questions are
directed towards your present congregation specifically:
- For how long have you attended this congregation?
- How regularly do you attend worship services?
- Do you participate in any mission works within this congregation?
- Remembering that this interview is confidential, how would you define the
relationship between yourself and your pastor?
- How would you describe your relationship with other members of this
congregation?
- How would you describe the next 10 years of your congregation?
o Growing or declining?
I would like to talk about your involvement within the local community:
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-
-
Are there any groups within the community that you participate in?
o Which groups? What are their goals? In what capacity do you serve?
o Why do you serve within these groups?
Are there any other projects within the community which you have not
mentioned?
o Why do you participate in these projects?
Are you aware of the history of your present group?
- If so, I’d like to discuss its history for a little while:
o When did the group start meeting?
o Who originally started the group?
o Why did the group start?
 Was there a need that the group sought to address?
o Was this group’s formation supported by the congregation?
o Were there any challenges which the forming group encountered?
o Has the group experienced adaptation since its founding?
- If not, is there anyone you know that would be aware of this history?
If interviewee was in original group:
- Now, I would like to discuss why you helped start this group:
o Was there a defining moment in which you determined to do this?
o What interested you personally to participate?
o Was there anything that made you hesitant about starting this group?
If interviewee was not in the original group:
- Now, I would like to discuss how you became involved with this group:
o What were your preliminary thoughts of the group before you attended?
 Anything that made you hesitant?
o How did you become involved in this group?
 Can you describe that experience?
o Comparing your present understanding of the group to your preliminary
understanding, has your view of these groups changed? If so, how?
At this point, I would like to talk about a typical group gathering:
- First, is there a typical time in which the group meets?
o When? Where? How long?
- How many people are within this group?
o Any expectations regarding attendance?
- How would you describe the purpose of your group?
o Is there a focus upon accountability?
- Can you walk me through a typical meeting of the group?
o Is there a typical manner in which these gatherings start?
o Any typical questions that are asked? (As specific as possible.)
o Is there a typical manner in which these gatherings end?
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I would next like to talk about the group dynamic:
- Does everyone come from the same congregation?
o If so, do you think it would be possible to include other congregations?
o If not, does that work well?
- Was there ever an instance in which you had to keep a group member
accountable?
o Can you describe this experience for me?
 How did you feel in offering this comment?
 What were the results of your comment?
 Looking back, do you feel as if your thoughts were appreciated?
- Was there ever an instance in which the group kept you accountable?
 Remembering that this interview is confidential; would you be
willing to share an experience?
 How did you feel when you received this comment?
 At that moment, would you say that you appreciated these
comments?
 From this point in time, would you say that you now appreciate
these past comments?
I would next like to talk about this group and its effect upon your spiritual development:
- Back when you joined the group, how would you have described your faith?
- Through your time within this group, how would you say that your faith has been
developed?
o Do you believe this is a direct result of your involvement with the group?
o Have you been participating in any spiritual practices that have not been
discussed at this point?
As we finish up the interview, I would like to discuss the group’s relationship to the local
community(ies):
- How would you describe the relationship between your group and the
community(ies) in which the group is located?
In concluding this interview, I have one last question:
- Do you believe that the faith of others could be developed by such a group as
this? Why?
- Is there anything you would change about the group?
Thank you for your time, you were of great help to this research study. If you have any
later thoughts or concerns about this interview, please feel free to contact me. Thank you
again.
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E – Research Ethics Application:
This application has been submitted to the Research Ethics Committee.
Title – A Study of Contemporary Wesleyan Societies in Britain
Investigator – The researcher for this project will be myself, X. I am a First Year
Student, with Sophomore Academic Status, who is majoring in Religious Studies with
minors in Psychology and Leadership. Funding will be provided from North Central
College’s Richter Committee, pending their approval of the project. The research will be
conducted in conjunction with an Independent Study during the Winter of 2014.
Duration and Location of Research – Research will be conducted during my Study
Abroad term at X University during the Fall of 2013, September to December. For three
days I will meet in London with the Methodist Church of Britain’s leadership; this will
happen within the first two weeks of arriving. The rest of the study will be concerned
with a small group. As the groups I am researching tend to meet every two to three
weeks, I plan to observe three to four group gatherings throughout my time as a study
abroad student at X University. I anticipate staying on-site for two days each gathering,
dependent upon the distance from X University and the time of the group meeting. It is
during these visits that I will conduct individual interviews with the members of the
group. I have received affirmation in this research from the staff of X, who leads the
Methodist Church of Britain as The General Secretary.
Description of Research – This project aims to identify the composition, functionality,
and motivations of a Wesleyan Accountability Group. What are its defining
characteristics? How is it structured? What draws its participants? And how does it
continue and/or diverge from the accountability groups Wesley established in the
Eighteenth Century?
An aspect for this research involves a three day visit to London with the leaders of the
Methodist Church of Britain. During these days I will travel and meet with both the
Director of Discipleship and the Co-ordinator of the Ignite Network. These meetings are
necessary for securing the political credentials to enter within a British accountability
group and conduct my study. These connections will also provide my research with field
experts who will be able to assist me within my project post-trip. Depending upon the
availability of the contacts, I expect to hold this meeting within the first two weeks of
arriving within the United Kingdom, in early September. These meetings will be prefaced
with a verbal consent prompt, which has been provided for the Committee’s reference.
The main method of study will occur within a vital Wesleyan Accountability Group,
which will be identified by the leadership of the Methodist Church of Britain. I am
currently working with the Methodist Church of Britain to determine an appropriate small
group for research. Once a group is selected, I will utilize two forms of research. The first
form is conducting three observations of Wesleyan Accountability Group meetings. The
hope is to be semi-participative within these group sessions; however my level of
involvement will depend upon the will of the group I will be studying. It is during these
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group meetings that I will have the opportunity to observe three specific areas of focus.
First of all, I will observe how the group has decided to organize itself. I am specifically
interested in duration, succession of activities, and traditional actions. These include such
practices as prayer, scripture reading, and discussion. Secondly, group observation will
be critical to develop an understanding of the group’s social dynamic. Specifically, I am
interested to observe how individuals keep others accountable and how they react to
receiving such feedback. Thirdly, I would like to develop a perspective of a group which
extends beyond the literary pages of an Eighteenth Century gathering. To see such a
group working adds a dimension of understanding which is lacking within popular
Wesleyan Studies.
The other form of study I will conduct with this Wesleyan Accountability Group will be
individual interviews. Since such a group is typically composed of six members, my
interviews will be organized alongside group meetings. This consideration will prevent
unnecessary transportation costs. These interviews will be 45 minutes in duration and
conducted semi-formally. The interview questions have been included for your reference.
There are four main questions which I hope to collect through the interview process. The
first is to develop a general appreciation for those that are included within this specific
group. It is important for this project to understand members’ backgrounds, spiritual
practices, and community involvement in order to understand the sample I am observing.
Secondly, my next set of questions concern the history of this group. In particular, how
this group was started, the challenges the group first encountered, and other questions
that concern the establishment of such a group. The third set of questions concern the
significance of this group as an act of spiritual practice. Fourthly, I will address the
group’s relationship with the community and manners in which this group could be
reciprocated. Dependent upon the interviewee, I hope to use a voice recorder for further
transcription.
Participants – The General Secretary, X, has put me in contact with the Director of
Discipleship, the Chair of the Canterbury District, and the Coordinator of a movement
which is establishing Wesleyan Accountability Groups across the United Kingdom. All
of these individuals are working to establish a research connection with a vital Wesleyan
Accountability Group. Once two to three groups are identified by the Methodist Church
of Britain, I will be introduced to the leader of a single group. If a single member of the
group does not agree to the written consent, I will move to the second group which was
identified.
Confidentiality – Due to the confidential nature of a Wesleyan Accountability Group, I
acknowledge that it is my personal responsibility to uphold ethics to the highest degree. I
will enact a set of safeguards to protect the identity of every participant of the Wesleyan
Accountability Group. Every participant will receive a pseudo identification, which will
be used within notes and transcription. The key which identifies participants will be kept
within an electronic document protected under ADSM encryption. Once this study has
been completed the document will be destroyed. After all voice recordings have been
transcribed with their corresponding pseudo identifications the digital voice files will be
destroyed.
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Risks and Benefits – The risk of this research is that members will not be as honest with
each other as they would without a researcher present. This risk is important to consider,
because this is the study of a spiritual practice. I understand that I am a stranger entering
an environment in which the members have become comfortable. The benefit of this
research is that participants will be able to assist in the development of a practice they
have likely come to appreciate. All risks and benefits will first be discussed with the
leader of the Wesleyan Group. Then, all members will be informed through the written
consent document and through a brief discussion before their first group session begins
and any group observations are made.
Informed Consent – Before I observe group gatherings or conduct interviews with
members of the small group I will acquire written consent. Out of respect for the fact that
this is a spiritual practice, the failure to receive consent from every participant of the
group will result in my inability to study the group. In this case, I will turn to an alternate
group. The consent form has been attached for the committee’s reference.
Debriefing – As my research will involve group observation and individual interviews a
debriefing is not applicable.
Training of Research Assistants – Research Assistants will not be used during this
research project.
I have reviewed the regulations governing the NCC Research Ethics Committee and
certify that my proposed research is in compliance with those regulations. I also certify
that the information presented above is accurate and complete. I agree that, in the event
that the conditions and/or procedures of the proposed research undergo substantial
change, I am required to submit a new approval form to the Research Ethics /Committee
before further research activity may proceed.
_________________________________________________
X, Primary Investigator
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