HUGHES, HUGH PRICE (1847–1902), methodist divine, born at Carmarthen, on 8 Feb. 1847, was grandson of Hugh Hughes, a well-known Welsh preacher, and son of John Hughes, surgeon, of Carmarthen, by his wife, Anne Phillips, of Jewish descent on her father's side. Educated first at Carmarthen grammar school, then at the Mumbles, near Swansea, he was, as a schoolboy, placed on the 'plan' as a Wesleyan local preacher. In 1865 he entered Richmond College in preparation for the Wesleyan methodist ministry. There his independence of character brought him into conflict with the authorities. In 1869 he graduated B.A. at London University, proceeding; M. A. in 1881. Placed by the Wesleyan conference on the itinerating 'plan,' he began work at Dover; was moved in 1872 to Brighton, in 1875 to Tottenham, in 1878 to Dulwich, and in 1881 to Oxford. At each station marked success attended his work.
In 1884 Hughes was brought to London as superintendent minister at Brixton Hill, and speedily became the leader of a 'forward' party in methodism. He advocated new methods and especially new energy, inspired others with his own enthusiasm, and, despite much opposition, won a majority of the connection to his side. The Wesleyan methodist 'forward movement' took formal shape in 1885, and in 1886 Hughes was chosen to start a West London mission, with a social as well as a religious side. He began its services in St. James's Hall in October 1887, and remained until his death the leader of the work. Meanwhile the 'Methodist Times' was started in 1885, with Hughes as its editor, to support the policy of the forward party. Hughes's characteristic ardour made the journal a powerful influence, politically and ecclesiastically, in methodism. In 1886 he raised in it the question of methodist reunion, and saw his suggestion bear fruit. The publication of articles by 'A Friend of Missions' (Dr. (afterwards Sir) H. S. Lunn) attacking methodist missionary methods in India led to a commission of inquiry, which reported in 1890 against the charges. Hughes supported his contributor through a long and bitter controversy. In 1892 he was a conspicuous figure at a 'reunion of the churches' conference at Grindelwald, and suggested terms of reunion. Desiring to consolidate the influence of nonconformity, he was a chief promoter of the Free Church Congress, which met in 1892, and of the national council of the Evangelical Free Churches, of which he was, in 1896, the first president. In 1898 he was elected president of the Wesleyan methodist conference, and threw himself into the task of raising the Million Guineas Fund. Throughout his career he was a keen advocate of social reform, and in such work joined hands with representatives of other churches. Worn out with many labours he broke down in 1902, and died in London of apoplexy on 17 Nov.
Hughes was one of the most distinct personalities in the religious life of his day. An evangelical in faith, a preacher and speaker of magnetic power, with the capacity for communicating enthusiasm to others, he carried his influence far beyond his own denomination. In politics a radical, he helped to make the phrase 'the nonconformist conscience,' by challenging the title to take part in political life of Sir Charles Wentworth Dilke after the divorce case of Crawford v. Crawford in 1886, and of Parnell after his exposure in O'Shea v. O'Shea in 1890.' During the Boer war he defended the imperialist side. His ministerial life was a struggle against conservatism; but he lived to be denounced as 'steeped in ecclesiasticism.' In the Education Acts controversy he supported the Free Church policy, but expressed his own willingness to accept the Apostles' Creed as a basis of teaching. He had no Sympathy with laxity in doctrine, and successfully opposed the admission of unitarians to the Free Church council.
Hughes married, on 20 Aug. 1873, Mary Katherine Howard, daughter of the Rev. Alfred Barrett, governor of Richmond College, who survived him with two sons and two daughters.
His chief publications were: 1. 'The Atheist Shoemaker: a Page in the History of the West London Mission,' 1889, for which he was attacked by G. W. Foote. 2. 'The Philanthropy of God,' 1890. 3. 'Social Christianity,' 1890. 4. 'Ethical Christianity,' 1891. 5. 'Essential Christianity,' 1894. 6. 'The Morning Lands of History : a Visit to Greece, Palestine and Egypt,' 1901.
