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Influence of Methodist churches on American religious history
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There are not many religious movements capable of claiming the social impact like the Methodist. Methodism was an evangelical regeneration movement within the Church of England in the early eighteenth century that extended to the American colonies in the 1760s. In both Britain and America, the original members came mostly from the poorest and most marginal social classes. By 1830 the Methodist Episcopal Church had become the largest religious denomination in the United States despite Methodism split into various denominational forms over the years, the Methodist Episcopal Church's most direct successor, the United Methodist Church, is currently the second largest of the Protestant churches in the United States. Taken together, the Methodist family of denominations remains a powerful influence on the nation's religious culture. The success and popularity of Methodism stems from two mutually reinforcing factors. First, Methodists learned to foster a range of powerful religious experiences that they put at the center of their worship. Second, they learned to channel the religious enthusiasm that came from these experiences into a tightly structured organization. This combination proved peculiarly well suited to reaching out to the newly rising class of British industrial workers, who had been largely ignored by the established church. It also proved effective in evangelizing America's expanding frontier population as well as attracting many people from the established churches in the colonies of the Atlantic seaboard.
John Wesley was born in 1703. He received his education in London as well as Oxford. Wesley was ordained as a deacon in the Church of England in 1725 and then a priest in in 1728. Wesley returned to Oxford in 1729 while...
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...to encourage the church to reexamine a comfortable position in society and take the knowledge of the gospel beyond the upper and middle classes to evangelize among the poor. However, rather than assume the Church of England to carry evangelical religion to the people, he believed the people might perhaps evangelize themselves and ultimately transform the establishments of the church. Wesley wanted to "reform the nation and spread scriptural holiness over the land" (Church, 2014). John Wesley's great ally in this work was his brother Charles, whose influence on Methodism was chiefly in the hymns that he wrote for the new movement. Among populations with low rates of literacy and at a time when books were uncommon, the hymns of Charles Wesley became crucial instruments for the communication of religious ideas as well as a source of inspiration and communal solidarity.
This event changed the role of American religion during the early nineteenth century. Non-traditional religions such as Mormonism resulted from this religious revival movement as well. The religious revivals that emphasized individual choice of humans over predestination of God continuously shook New England Calvinism. The “cult of Matthias” was unlike any other religious groups during the time period.
By 1763, although some colonies still maintained established churches, other colonies had accomplished a virtual revolution for religious toleration and separation of church and state. The Anglican Church was the only established denomination in England. In contrast, the colonies supported a great variety of churches. The largest were the Congregationalist, Anglican, and German churches, but many smaller denominations could be found through the colonies. In addition to this, a high percentage of Americans didn’t belong to any church. These differences could be attributed to the fact that many of the Europeans who immigrated to America didn’t fit in to or agree with the churches in their homelands.
Square Peg” is an informative book edited by Al Trusdale and published by “Beacon Hill Press.” In Square Peg, each of the chapters are written by different Authors, who wrote about their different views of how differently Wesleyans and Fundamentalist view the Bible. The Authors all make a point that the Wesleyans and Fundamentalist have similar views in some subject matter, but fundamentally they different at their core. Which makes it not possible for an individual to believe in both prospectives of the Bible without creating something entirely new. This book makes an argument that saying that the Wesleyans prospective is more effective in in expressing the ideas and teachings of the Bible compared to Fundamentalist. This book coveys its argument by describing the difference of views in their theology, doctrine, and the Wesleyan Quadrilateral.
Born in Groton, Conn., Samuel Seabury was the son of the Reverend Samuel Seabury Sr. His Father was a pioneer of New England Anglicanism who followed the example of Samuel Johnson. Samuel Jr.,broke away from the Congregationalists and pursued Anglican ordination. He graduated from Yale in 1744 and received his B.A in 1748. He married Abigail Mumford and went abroad in 1784 to obtain consecration as an Anglican Priest. On December 23, 1753, Samuel Seabury was ordained a deacon and two days later a priest of the Anglican Church. He was licensed by the church to preach in New Jersey. He preached in various places, but none suited his fancy. A preacher in Westchester was charged with drunkenness and sexual assault, which opened up the preaching position. Samuel filled the position and preached in an uneventful ministry. He also ran a school in Westchester.
The American Evangelical Story: A History of the Movement, by Douglas A. Sweeney. Grand Rapids, MI: Baker, 2005. 208 pages. Reviewed by Susan L. Schulte.
Square Peg: Why Wesleyans Aren't Fundamentalists, a book edited by Al Truesdale and published by Beacon Hill Press of Kansas City, examines two significantly different ways of understanding the nature and role of the Bible that mark different parts of Christ’s church. The first is represented by fundamentalism; the second by Wesleyan theology. The goal of the book is to help persons in Wesleyan denominations clearly understand the differences between Wesleyan theology and fundamentalist theology, and that even though both are of the Christian faith, how the theology between the two are incompatible with one another. “Without becoming divisive or claiming perfection in Christian doctrine, the various denominations hold theological positions that reflect their Christian experience, history and understanding of the Scriptures.” (loc 124 Kindle, Truesdale) Wesleyans believe that the proof of the gospel reside primarily in how a person lives their life and “not in logic and argumentation.” (loc 160 Kindle, Truesdale) They support the policy of that to get a better understanding of their faith, is the result of all fields of human exploration and research, from scientific to historical.
In the 1790s, certain religions were being revived in London. Methodism and the Church of England were reaching out more to the citizens and affecting more lives. Methodism was thought to be an integral part in the social evolution of the country. It had a stabilizing effect for those involved with the church, as well as a model for the political development of the working-class people. The church believed in equal political, economic, and social rights for all people and it also had a strict, structural organization, which encouraged stability amongst its members. (1)
This mass enterprise is reviewed through five traditions in the early nineteenth century: the Christian movement, the Methodists, the Baptists, the black churches, and the Mormons. Hatch explains that these major American movements were led by young men who shared “an ethic of unrelenting toil, a passion for expansion, a hostility to orthodox belief and style, a zeal for religious reconstruction, and a systematic plan to realize their ideals” (4). These leaders changed the scope of American Christianity by orientating toward democratic or populist ideals. Their movements offered both individual potential and collective aspiration, which were ideas ready to be grasped by the young and booming population. These early leaders had a vision of a faith that disregarded social standing, and taught all to think, interpret, and organize their faith for themselves. It was a faith of “religious populism, reflecting the passions of ordinary people and the charisma of democratic movement-builders” (5).
Religious institutions have always been a fundamental piece of American culture, and their influence is evident in many aspects of American life. Especially during the 20th century, the spread of Christianity became more competitive as churches vied against one another to draw in new members. This was particularly evident in the development and growth of conservative Protestant groups. Protestant leaders responded to this competition for followers by developing radically new methods for the worship experience. They used their charisma and entrepreneurial spirit to send their messages to the masses. Protestant leader’s manipulation of these methods of outreach was able to attract many new members to the conservative protestant cause, and encouraged Americans to join these large groups of worship.
Lyerly, Cynthia Lynn. Methodism and the Southern Mind, 1770-1810. Religion in America Series. New York: Oxford University Press, 1998.
The earliest occurrence of the American phase of this movement appeared among Presbyterians in Pennsylvania and New Jersey. Led by Reverend William Tennent, the Presbyterians not only commenced religious revivals in those colonies during the 1730s but also established a seminary to train clergymen whose exhilarating style of preaching would bring sinners to experience evangelical conversion. Originally known as "The Log College," it is better known today as Princeton University.
Even though Winthrop and Edwards were two similar authors they were writing for two completely different reasons. Edwards was writing his sermon close to a hundred years after Winthrop, in a time called the Great Awakening. Edwards’s sermon was designed using scare tactics to bring people back to the church; while, Winthrop was working to keep everyone in a “group.” According to William Cain, Alice McDermott, Lance Newman, and Hilary Wyss, editors of “American Literature Volume One,” “he [Winthrop] believed that the English church could be reformed from within, cleansed of its “Catholic” doctrinal traces and elements of ritual” (102). Winthrop was giving his sermon aboard the ship to the new world and has belief that he can purify the English church. On the other side, Edwards is writing after the church has been “purified;” thus, a different means of communication is required to bring people back to the church. William Cain, Alice McDermott, Lance Newman, and Hilary Wyss, editors of “American Literature Volume One,” said, “Edwards witnessed a great revival of religion known as the “Great Awakening,” which he documented in several of his writings” (264). The quote says that Edwards is writing in a time period that required s method that would bring people back to the church. All in all, the time period of Winthrop and Edwards’s sermons play a major role in the content of the
Although some churches had splits after the Great Awakening, most had the same idea of resistance against the British. Many of these men were united in their opposition to the Church and Government of England. Some men’s feelings may have been for religious conviction; others’ reasoning may have been avoiding more taxes (Galloway). Through this common opposition there was a unity “of the congregational and presbyterian [interest] throughout the colonies” (Galloway). This shared resistance meant two denominations of significant membership were now united against the British. Unification would turn out to be extremely significant approaching the Revolutionary War. If religious groups could be united headed into a war that largely opposed the English Church, American churches could “[turn] colonial resistance into a righteous case” (“Religion”). Throughout all of the colonies other resistances were occuring. In Maryland, the Maryland Convention voted for the revision of The Book of Common Prayer (“Religion”). They wanted all parts revised having to do with “prayer and petition for the King’s majesty” (Religion and the American Revolution). Revision of The Book of Common Prayer would not have been a severely rash action on the Americans part. However with the revision, the general trend of moving away from the mother country can be seen. The Great Awakening had a significant impact on the outlook of the American people before and during the American Revolution. The literature coming out of The Great Awakening had a theme of liberation people were seeking with their new found American
The Second Great Awakening resulted in a widening between classes and regions. The more prosperous and conservative denominations in the east changed little with the spread of revivalism. Due to change in slavery laws after the War of 1812, different, new churches had different beliefs on the ideas of slavery. This varied from church to church, but Northern Methodist and Baptist churches eventually separated from their sister churches in the South due to different ideals of slave owning. The succession of these southern churches made way for the succession of the Confederate States from the Union States, ultimately leading up to the Civil War.
The Catholic Church’s corruption during the late Middle Ages further enabled church reforms due to the ever-increasing view of the loss of credibility within the church by both the laity and clergy. Thus implementing the ideas of reform. Martin Luther is considered the father of the reformation where he instigated the challenging for the church, papal authority, and changed how the people were allowed to worship. Carlstadt and Zwingli, much like Luther, practiced Evangelical traditions, however, they expanded further than Luther in regards to doctrine and practice. John Calvin on the other hand challenged some of the Evangelical and Reformed Traditions by various religious changes politically and socially. Lindberg examines the Evangelical