Methodism
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Methodism, also called the Methodist movement, is a
The movement has a wide variety of forms of worship, ranging from high church to low church in liturgical usage, in addition to tent revivals and camp meetings held at certain times of the year.[11] Denominations that descend from the British Methodist tradition are generally less ritualistic, while American Methodism is more so, the United Methodist Church in particular.[12] Methodism is known for its rich musical tradition, and Charles Wesley was instrumental in writing much of the hymnody of Methodism.[13]
In addition to evangelism, Methodism emphasizes charity and support for the sick, the poor, and the afflicted through works of mercy.[14][15] These ideals, the Social Gospel, are put into practice by the establishment of hospitals, orphanages, soup kitchens, and schools to follow Christ's command to spread the gospel and serve all people.[16][17][14] Methodists are historically known for their adherence to the doctrine of nonconformity to the world, reflected by their traditional standards of a commitment to sobriety, prohibition of gambling, regular attendance at class meetings, and weekly observance of the Friday fast.[18][19]
Early Methodists were drawn from all levels of society, including the aristocracy,[nb 3] but the Methodist preachers took the message to labourers and criminals who tended to be left outside organized religion at that time. In Britain, the Methodist Church had a major effect in the early decades of the developing working class (1760–1820).[21] In the United States, it became the religion of many slaves, who later formed black churches in the Methodist tradition.[22]
Origins
The Methodist revival began in England with a group of men, including John Wesley (1703–1791) and his younger brother Charles (1707–1788), as a movement within the Church of England in the 18th century.[23][24] The Wesley brothers founded the "Holy Club" at the University of Oxford, where John was a fellow and later a lecturer at Lincoln College.[25] The club met weekly and they systematically set about living a holy life. They were accustomed to receiving Communion every week, fasting regularly, abstaining from most forms of amusement and luxury and frequently visited the sick and the poor, as well as prisoners. The fellowship were branded as "Methodist" by their fellow students because of the way they used "rule" and "method" to go about their religious affairs.[26] John, who was leader of the club, took the attempted mockery and turned it into a title of honour.[26][27]
In 1735, at the invitation of the founder of the
The Wesley brothers immediately began to preach salvation by faith to individuals and groups, in houses, in religious
George Whitefield, returning from his own mission in Georgia, joined the Wesley brothers in what was rapidly to become a national crusade.[32] Whitefield, who had been a fellow student of the Wesleys and prominent member of the Holy Club at Oxford, became well known for his unorthodox, itinerant ministry, in which he was dedicated to open-air preaching – reaching crowds of thousands.[32] A key step in the development of John Wesley's ministry was, like Whitefield, to preach in fields, collieries and churchyards to those who did not regularly attend parish church services.[32] Accordingly, many Methodist converts were those disconnected from the Church of England; Wesley remained a cleric of the Established Church and insisted that Methodists attend their local parish church as well as Methodist meetings because only an ordained minister could perform the sacraments of Baptism and Holy Communion.[2]
Faced with growing evangelistic and
- People are all, by nature, "dead in sin".
- They are justified by faith alone.
- Faith produces inward and outward holiness.[36]
Wesley's organisational skills soon established him as the primary leader of the movement. Whitefield was a Calvinist, whereas Wesley was an outspoken opponent of the doctrine of
Many
Initially, the Methodists merely sought reform within the Church of England (Anglicanism), but the movement gradually departed from that Church. George Whitefield's preference for extemporaneous prayer rather than the fixed forms of prayer in the Book of Common Prayer, in addition to his insistence on the necessity of the new birth, set him at odds with Anglican clergy.[43]
As Methodist societies multiplied, and elements of an
With regard to the position of Methodism within
The influence of Whitefield and Lady Huntingdon on the Church of England was a factor in the founding of the Free Church of England in 1844. At the time of Wesley's death there were over 500 Methodist preachers in British colonies and the United States.[32] Total membership of the Methodist societies in Britain was recorded as 56,000 in 1791, rising to 360,000 in 1836 and 1,463,000 by the national census of 1851.[48]
Early Methodism experienced a radical and spiritual phase that allowed women authority in church leadership. The role of the woman preacher emerged from the sense that the home should be a place of community care and should foster personal growth. Methodist women formed a community that cared for the vulnerable, extending the role of mothering beyond physical care. Women were encouraged to testify their faith. However the centrality of women's role sharply diminished after 1790 as Methodist churches became more structured and more male dominated.[49]
The Wesleyan Education Committee, which existed from 1838 to 1902, has documented the Methodist Church's involvement in the education of children. At first most effort was placed in creating Sunday Schools but in 1836 the British Methodist Conference gave its blessing to the creation of "Weekday schools".[50][51]
Methodism spread throughout the British Empire and, mostly through Whitefield's preaching during what historians call the
Theology
All need to be saved.
All may be saved.
All may know themselves saved.
All may be saved to the uttermost.
Catechism for the Use of the People Called Methodists.[53]: 40
Many Methodist bodies, such as the
Methodism is broadly evangelical in doctrine and is characterized by Wesleyan theology;[59] John Wesley is studied by Methodists for his interpretation of church practice and doctrine.[53]: 38 At its heart, the theology of John Wesley stressed the life of Christian holiness: to love God with all one's heart, mind, soul and strength and to love one's neighbour as oneself.[60][61] One popular expression of Methodist doctrine is in the hymns of Charles Wesley.[62] Since enthusiastic congregational singing was a part of the early evangelical movement, Wesleyan theology took root and spread through this channel.[63][64] Martin V. Clarke, who documented the history of Methodist hymnody, states:
Theologically and doctrinally, the content of the hymns has traditionally been a primary vehicle for expressing Methodism's emphasis on salvation for all, social holiness, and personal commitment, while particular hymns and the communal act of participating in hymn singing have been key elements in the spiritual lives of Methodists.[65]
Salvation
Wesleyan Methodists identify with the
- A person is free not only to reject salvation but also to accept it by an act of free will.
- All people who are obedient to the gospel according to the measure of knowledge given them will be saved.
- The Holy Spirit assures a Christian that they are justified by faith in Jesus (assurance of faith).[7][73]
- Christians in this life are capable of Christian perfection and are commanded by God to pursue it.[74]
After the
Methodists also believe in the second work of grace – Christian perfection, also known as entire sanctification, which removes original sin and makes the believer holy.[6] John Wesley explained, "entire sanctification, or Christian perfection, is neither more nor less than pure love; love expelling sin, and governing both the heart and life of a child of God. The Refiner's fire purges out all that is contrary to love."[80][81]
Methodist churches teach that
Sacraments
Methodists hold that sacraments are sacred acts of divine institution. Methodism has inherited its liturgy from Anglicanism, although Wesleyan theology tends to have a stronger "sacramental emphasis" than that held by evangelical Anglicans.[86]
In common with most Protestants, Methodists recognize two sacraments as being instituted by Christ:
Methodist churches generally recognize sacraments to be a
Sources of teaching
American Methodist theologian Albert Outler, in assessing John Wesley's own practices of theological reflection, proposes a methodology termed the "Wesleyan Quadrilateral".[94] Wesley's Quadrilateral is referred to in Methodism as "our theological guidelines" and is taught to its ministers (clergy) in seminary as the primary approach to interpreting Scripture and gaining guidance for moral questions and dilemmas faced in daily living.[95]: 76–88
Traditionally, Methodists declare the
John Wesley contended that a part of the theological method would involve experiential faith.[94] In other words, truth would be vivified in personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce faith from reason. By reason, one asks questions of faith and seeks to understand God's action and will. Tradition, experience and reason, however, were subject always to Scripture, Wesley argued, because only there is the Word of God revealed "so far as it is necessary for our salvation."[95]: 77
Prayer, worship, and liturgy
Early Methodism was known for its "almost monastic rigors, its living by rule, [and] its canonical hours of prayer".
With respect to public worship, Methodism was endowed by the Wesley brothers with worship characterised by a twofold practice: the ritual liturgy of the
In America, the United Methodist Church and
The British Methodist Church is less ordered or liturgical in worship. It makes use of the Methodist Worship Book (similar to the Church of England's Common Worship), containing worship services (liturgies) and rubrics for the celebration of other rites, such as marriage. The Worship Book is also ultimately derived from Wesley's Sunday Service.[112]
A unique feature of American Methodism has been the observance of the season of Kingdomtide, encompassing the last 13 weeks before Advent, thus dividing the long season after Pentecost into two segments. During Kingdomtide, Methodist liturgy has traditionally emphasized charitable work and alleviating the suffering of the poor.[113]
A second distinctive liturgical feature of Methodism is the use of Covenant Services. Although practice varies between national churches, most Methodist churches annually follow the call of John Wesley for a renewal of their covenant with God. It is common, in British Methodism, for each congregation to hold a Covenant Service on the first convenient Sunday of the year. Wesley's covenant prayer is still used, with minor modification, in the order of service:
Christ has many services to be done. Some are easy, others are difficult. Some bring honour, others bring reproach. Some are suitable to our natural inclinations and temporal interests, others are contrary to both ... Yet the power to do all these things is given to us in Christ, who strengthens us. ...I am no longer my own but yours. Put me to what you will, rank me with whom you will; put me to doing, put me to suffering; let me be employed for you or laid aside for you, exalted for you or brought low for you; let me be full, let me be empty, let me have all things, let me have nothing; I freely and wholeheartedly yield all things to your pleasure and disposal.[103]: 290
As Wesley advocated outdoor evangelism,
Membership
Traditionally, Methodist connexions descending from the tradition of the Methodist Episcopal Church have a probationary period of six months before an individual is admitted into church membership as a full member of a congregation.[18] Given the wide attendance at Methodist revival meetings, many people started to attend Methodist services of worship regularly, though they had not yet committed to membership.[18] When they made that commitment, becoming a probationer was the first step and during this period, probationers "receive additional instruction and provide evidence of the seriousness of their faith and willingness to abide by church discipline before being accepted into full membership."[18] In addition to this, to be a probationary member of a Methodist congregation, a person traditionally requires an "earnest desire to be saved from [one's] sins".[18] In the historic Methodist system, probationers were eligible to become members of class meetings, where they could be further discipled in their faith.[18]
Full members of a Methodist congregation "were obligated to attend worship services on a regular basis" and "were to abide by certain moral precepts, especially as they related to substance use, gambling, divorce, and immoral pastimes."[18] This practice continues in certain Methodist connexions, such as the Lumber River Conference of the Holiness Methodist Church, in which probationers must be examined by the pastor, class leader, and board for full membership, in addition to being baptized.[118] The same structure is found in the African Methodist Episcopal Zion Church, which teaches:[119]
In order that we may not admit improper persons into our church, great care be taken in receiving persons on probation, and let not one be so received or enrolled who does not give satisfactory evidence of his/her desire to flee the wrath to come and to be saved from his/her sins. Such a person satisfying us in these particulars may be received into our church on six months probation; but shall not be admitted to full membership until he/she shall have given satisfactory evidence of saving faith in the Lord Jesus Christ.
— ¶89, The Doctrine and Discipline of the African Methodist Episcopal Zion Church[119]
The pastor and class leader are to ensure "that all persons on probation be instructed in the Rules and Doctrines of The African Methodist Episcopal Zion Church before they are admitted to Full Membership" and that "probationers are expected to conform to the rules and usages of the Church, and to show evidence of their desire for fellowship in the Church".
Lifestyle
Early Methodists wore
In Methodism, fasting is considered one of the works of piety.[130] The Directions Given to Band Societies (25 December 1744) by John Wesley mandate fasting and abstinence from meat on all Fridays of the year (in remembrance of the crucifixion of Jesus).[19][131] Wesley himself also fasted before receiving Holy Communion "for the purpose of focusing his attention on God," and asked other Methodists to do the same.[132]
Over time, many of these practices were relaxed in mainline Methodism, although practices such as teetotalism and fasting are still encouraged, in addition to the current prohibition of gambling.
Contemporary Methodist denominations
Methodism is a worldwide movement and Methodist churches are present on all populated continents.[140] Although Methodism is declining in Great Britain and North America, it is growing in other places – at a rapid pace in, for example, South Korea.[141] There is no single Methodist Church with universal juridical authority; Methodists belong to multiple independent denominations or "connexions". The great majority of Methodists are members of denominations which are part of the World Methodist Council, an international association of 80 Methodist, Wesleyan, and related uniting denominations,[142] representing about 80 million people.[5]
I look on all the world as my parish; thus far I mean, that, in whatever part of it I am, I judge it meet, right, and my bounden duty, to declare unto all that are willing to hear, the glad tidings of salvation.
— John Wesley, Journal (11 June 1739)
Europe
Methodism is prevalent in the English-speaking world but it is also organized in mainland Europe, largely due to missionary activity of British and American Methodists. British missionaries were primarily responsible for establishing Methodism across Ireland and Italy.[143] Today the United Methodist Church (UMC) – a large denomination based in the United States – has a presence in Albania, Austria, Belarus, Belgium, Bulgaria, the Czech Republic, Croatia, Denmark, Estonia, Finland, France, Germany, Hungary, Latvia, Lithuania, Moldova, North Macedonia, Norway, Poland, Romania, Serbia, Slovakia, Sweden, Switzerland, and Ukraine. Collectively the European and Eurasian regions of the UMC constitute a little over 100,000 Methodists (as of 2017[update]).[144][145][146][needs update] Other smaller Methodist denominations exist in Europe.
Great Britain
The original body founded as a result of Wesley's work came to be known as the Wesleyan Methodist Church. Schisms within the original church, and independent revivals, led to the formation of a number of separate denominations calling themselves "Methodist". The largest of these were the Primitive Methodists, deriving from a revival at Mow Cop in Staffordshire, the Bible Christians, and the Methodist New Connexion. The original church adopted the name "Wesleyan Methodist" to distinguish it from these bodies. In 1907, a union of smaller groups with the Methodist New Connexion and Bible Christian Church brought about the United Methodist Church; then the three major streams of British Methodism united in 1932 to form the present Methodist Church of Great Britain.[147] The fourth-largest denomination in the country, the Methodist Church of Great Britain has about 202,000 members in 4,650 congregations.[148]
Early Methodism was particularly prominent in
British Methodists, in particular the Primitive Methodists, took a leading role in the temperance movement of the 19th and early 20th centuries. Methodists saw alcoholic beverages, and alcoholism, as the root of many social ills and tried to persuade people to abstain from these.[153][154] Temperance appealed strongly to the Methodist doctrines of sanctification and perfection. To this day, alcohol remains banned in Methodist premises, however this restriction no longer applies to domestic occasions in private homes (i.e. the minister may have a drink at home in the manse).[155] The choice to consume alcohol is now a personal decision for any member.[155]
British Methodism does not have
The Methodist Council also helps to run a number of schools, including two public schools in East Anglia: Culford School and the Leys School. The council promotes an all round education with a strong Christian ethos.[156]
Other Methodist denominations in Britain include: the Free Methodist Church, the Fellowship of Independent Methodist Churches, the Church of the Nazarene, and The Salvation Army, all of which are Methodist churches aligned with the holiness movement, as well as the Wesleyan Reform Union,[157] an early secession from the Wesleyan Methodist Church, and the Independent Methodist Connexion.[158]
Ireland
John Wesley visited Ireland on at least twenty-four occasions and established classes and societies.[159] The Methodist Church in Ireland (Irish: Eaglais Mheitidisteach in Éirinn) today operates across both Northern Ireland and the Republic of Ireland on an all-Ireland basis. As of 2013[update], there were around 50,000 Methodists across Ireland. The biggest concentration – 13,171 – was in Belfast, with 2,614 in Dublin.[160] As of 2011[update], it is the fourth-largest denomination in Northern Ireland, with Methodists accounting for 3% of the population.[161]
In 1973, the Fellowship of Independent Methodist Churches (FIMC) was established as a number of theologically conservative congregations departed both the Methodist Church in Ireland and Free Methodist Church due to what they perceived as the rise of Modernism in those denominations.[163][164]
Italy
The Italian Methodist Church (Italian: Chiesa Metodista Italiana) is a small Protestant community in Italy,[165] with around 7,000 members.[166] Since 1975, it is in a formal covenant of partnership with the Waldensian Church, with a total of 45,000 members.[166] Waldensians are a Protestant movement which started in Lyon, France, in the late 1170s.
Italian Methodism has its origins in the Italian Free Church, British Wesleyan Methodist Missionary Society, and the American Methodist Episcopal Mission. These movements flowered in the second half of the 19th century in the new climate of political and religious freedom that was established with the end of the Papal States and unification of Italy in 1870.[143]
Bertrand M. Tipple, minister of the American Methodist Church in Rome, founded a college there in 1914.[167]
In April 2016, the World Methodist Council opened an Ecumenical Office in Rome. Methodist leaders and the leader of the Roman Catholic Church, Pope Francis, jointly dedicated the new office.[168] It helps facilitate Methodist relationships with the wider Church, especially the Roman Catholic Church.[169]
Nordic and Baltic countries
The "Nordic and Baltic Area" of the United Methodist Church covers the
In Finland, Methodism arrived through Ostrobothnians sailors in the 1860s, and Methodism spread especially in Swedish-speaking Ostrobothnia. The first Methodist congregation was founded in Vaasa in 1881 and the first Finnish-speaking congregation in Pori in 1887.[172] At the turn of the century, the congregation in Vaasa became the largest and most active congregation in Methodism.[173]
France
The French Methodist movement was founded in the 1820s by Charles Cook in the village of
Methodism exists today in France under various names. The best-known is the Union of Evangelical Methodist Churches (French: l'Union de l'Eglise Evangélique Méthodiste) or UEEM. It is an autonomous regional conference of the United Methodist Church and is the fruit of a fusion in 2005 between the "Methodist Church of France" and the "Union of Methodist Churches". As of 2014[update], the UEEM has around 1,200 members and 30 ministers.[175]
Germany
In Germany, Switzerland and Austria, Evangelisch-methodistische Kirche is the name of the United Methodist Church. The German part of the church had about 52,031 members in 2015[update].[146] Members are organized into three annual conferences: north, east and south.[146] All three annual conferences belong to the Germany Central Conference.[177] Methodism is most prevalent in southern Saxony and around Stuttgart.[citation needed]
A Methodist missionary returning from Britain introduced (British) Methodism to Germany in 1830, initially in the region of Württemberg. Methodism was also spread in Germany through the missionary work of the Methodist Episcopal Church which began in 1849 in Bremen, soon spreading to Saxony and other parts of Germany. Other Methodist missionaries of the Evangelical Association went near Stuttgart (Württemberg) in 1850.[177] Further Methodist missionaries of the Church of the United Brethren in Christ worked in Franconia and other parts of Germany from 1869 until 1905.[178] Therefore, Methodism has four roots in Germany.
Early opposition towards Methodism was partly rooted in theological differences – northern and eastern regions of Germany were predominantly Lutheran and Reformed, and Methodists were dismissed as fanatics. Methodism was also hindered by its unfamiliar church structure (Connectionalism), which was more centralised than the hierarchical polity in the Lutheran and Reformed churches. After World War I, the 1919 Weimar Constitution allowed Methodists to worship freely and many new chapels were established. In 1936, German Methodists elected their first bishop.[179]
Hungary
The first Methodist mission in Hungary was established in 1898 in
As of 2017[update], the United Methodist Church in Hungary, known locally as the Hungarian Methodist Church (
The seceding Hungarian Evangelical Fellowship (Magyarországi Evangéliumi Testvérközösség) also remains Methodist in its organisation and theology. It has eight full congregations and several mission groups, and runs a range of charitable organisations: hostels and soup kitchens for the homeless, a non-denominational theological college,[184] a dozen schools of various kinds, and four old people's homes.
Today there are a dozen Methodist/Wesleyan churches and mission organisations in Hungary, but all Methodist churches lost official church status under new legislation passed in 2011, when the number of officially recognized churches in the country fell to 14.
The Hungarian Methodist Church, the Salvation Army and the Church of the Nazarene and other Wesleyan groups formed the Wesley Theological Alliance for theological and publishing purposes in 1998.[188] Today the Alliance has 10 Wesleyan member churches and organisations. The Hungarian Evangelical Fellowship does not belong to it and has its own publishing arm.[189]
Russia
The Methodist Church established several strongholds in Russia –
After 1989, the Soviet Union allowed greatly increased religious freedoms[192] and this continued after the USSR's collapse in 1991. During the 1990s, Methodism experienced a powerful wave of revival in the nation.[190] Three sites in particular carried the torch – Samara, Moscow and Ekaterinburg. As of 2011[update], the United Methodist Church in Eurasia comprised 116 congregations, each with a native pastor. There are currently 48 students enrolled in residential and extension degree programs at the United Methodist Seminary in Moscow.[190]
Caribbean
Methodism came to the Caribbean in 1760 when the planter, lawyer and Speaker of the Antiguan House of Assembly, Nathaniel Gilbert (c. 1719–1774), returned to his sugar estate home in Antigua.[193] A Methodist revival spread in the British West Indies due to the work of British missionaries.[194] Missionaries established societies which would later become the Methodist Church in the Caribbean and the Americas (MCCA). The MCCA has about 62,000 members in over 700 congregations, ministered by 168 pastors.[194] There are smaller Methodist denominations that have seceded from the parent church.[citation needed]
Antigua
The story is often told that in 1755, Nathaniel Gilbert, while convalescing, read a treatise of John Wesley, An Appeal to Men of Reason and Religion sent to him by his brother Francis. As a result of having read this book Gilbert, two years later, journeyed to England with three of his slaves and there in a drawing room meeting arranged in Wandsworth on 15 January 1759, met the preacher John Wesley. He returned to the Caribbean that same year and on his subsequent return began to preach to his slaves in Antigua.[193]
When Gilbert died in 1774 his work in Antigua was continued by his brother Francis Gilbert to approximately 200 Methodists. However, within a year Francis took ill and returned to Britain and the work was carried on by Sophia Campbell ("a Negress") and Mary Alley ("a Mulatto"), two devoted women who kept the flock together with class and prayer meetings as best as they could.[194]
On 2 April 1778, John Baxter, a local preacher and skilled shipwright from Chatham in Kent, England, landed at English Harbour in Antigua (now called Nelson's Dockyard) where he was offered a post at the naval dockyard. Baxter was a Methodist and had heard of the work of the Gilberts and their need for a new preacher. He began preaching and meeting with the Methodist leaders, and within a year the Methodist community had grown to 600 persons. By 1783, the first Methodist chapel was built in Antigua, with John Baxter as the local preacher, its wooden structure seating some 2,000 people.[195]
St. Bart's
In 1785, William Turton (1761–1817) a Barbadian son of a planter, met John Baxter in Antigua, and later, as layman, assisted in the Methodist work in the Swedish colony of St. Bartholomew from 1796.[193]
In 1786, the missionary endeavour in the Caribbean was officially recognized by the Methodist Conference in England, and that same year Thomas Coke, having been made Superintendent of the church two years previously in America by Wesley, was travelling to Nova Scotia, but weather forced his ship to Antigua.[citation needed]
Jamaica
In 1818 Edward Fraser (1798 – aft. 1850), a privileged Barbadian slave, moved to Bermuda and subsequently met the new minister James Dunbar. The Nova Scotia Methodist Minister noted young Fraser's sincerity and commitment to his congregation and encouraged him by appointing him as assistant. By 1827 Fraser assisted in building a new chapel. He was later freed and admitted to the Methodist Ministry to serve in Antigua and Jamaica.[193]
Barbados
Following William J. Shrewsbury's preaching in the 1820s, Sarah Ann Gill (1779–1866), a free-born black woman, used civil disobedience in an attempt to thwart magistrate rulings that prevented parishioners holding prayer meetings. In hopes of building a new chapel, she paid an extraordinary £1,700-0s–0d and ended up having militia appointed by the Governor to protect her home from demolition.[196]
In 1884 an attempt was made at autonomy with the formation of two West Indian Conferences, however by 1903 the venture had failed. It was not until the 1960s that another attempt was made at autonomy. This second attempt resulted in the emergence of the Methodist Church in the Caribbean and the Americas in May 1967.[194]
In more recent times in Barbados, Victor Alphonso Cooke (born 1930) and Lawrence Vernon Harcourt Lewis (born 1932) are strong influences on the Methodist Church on the island.[193] Their contemporary and late member of the Dalkeith Methodist Church, was the former secretary of the University of the West Indies, consultant of the Canadian Training Aid Programme and a man of letters – Francis Woodbine Blackman (1922–2010). It was his research and published works that enlightened much of this information on Caribbean Methodism.[198][199]
Africa
Most Methodist denominations in Africa follow the British Methodist tradition and see the Methodist Church of Great Britain as their mother church. Originally modelled on the British structure, since independence most of these churches have adopted an episcopal model of church governance.
Nigeria
The Nigerian Methodist Church is one of the largest Methodist denominations in the world and one of the largest Christian churches in Nigeria, with around two million members in 2000 congregations.[200] It has seen exponential growth since the turn of the millennium.[201]
Christianity was established in Nigeria with the arrival in 1842 of a
Ghana
Methodist Church Ghana is one of the largest Methodist denominations, with around 800,000 members in 2,905 congregations, ministered by 700 pastors.[202] It has fraternal links with the British Methodist and United Methodist churches worldwide.
Methodism in Ghana came into existence as a result of the missionary activities of the
By 1854, the church was organized into circuits constituting a district with T. B. Freeman as chairman. Freeman was replaced in 1856 by William West. The district was divided and extended to include areas in the then Gold Coast and Nigeria by the synod in 1878, a move confirmed at the British Conference. The districts were Gold Coast District, with T. R. Picot as chairman and Yoruba and Popo District, with John Milum as chairman. Methodist evangelisation of northern Gold Coast began in 1910. After a long period of conflict with the colonial government, missionary work was established in 1955. Paul Adu was the first indigenous missionary to northern Gold Coast.[citation needed]
In July 1961, the Methodist Church in Ghana became autonomous, and was called the Methodist Church Ghana, based on a deed of foundation, part of the church's Constitution and Standing Orders.[202]
Southern Africa
The Methodist Church operates across South Africa, Namibia, Botswana, Lesotho and Swaziland, with a limited presence in Zimbabwe and Mozambique. It is a member church of the World Methodist Council.
Methodism in Southern Africa began as a result of lay Christian work by an Irish soldier of the English Regiment, John Irwin, who was stationed at the Cape and began to hold prayer meetings as early as 1795.[204] The first Methodist lay preacher at the Cape, George Middlemiss, was a soldier of the 72nd Regiment of the British Army stationed at the Cape in 1805.[205] This foundation paved the way for missionary work by Methodist missionary societies from Great Britain, many of whom sent missionaries with the 1820 English settlers to the Western and Eastern Cape. Among the most notable of the early missionaries were Barnabas Shaw and William Shaw.[206][207][208] The largest group was the Wesleyan Methodist Church, but there were a number of others that joined to form the Methodist Church of South Africa, later known as the Methodist Church of Southern Africa.[209]
The Methodist Church of Southern Africa is the largest mainline Protestant denomination in South Africa – 7.3% of the South African population recorded their religious affiliation as 'Methodist' in the last national census.[210]
Asia
China
Methodism was brought to China in the autumn of 1847 by the
Hok Chau (周學; Zhōu Xué; also known as Lai-Tong Chau, 周勵堂; Zhōu Lìtáng) was the first ordained Chinese minister of the South China District of the Methodist Church (incumbent 1877–1916). Benjamin Hobson, a medical missionary sent by the London Missionary Society in 1839, set up Wai Ai Clinic (惠愛醫館; Huì ài yī guǎn).[211][212] Liang Fa, Hok Chau and others worked there. Liang baptized Chau in 1852. The Methodist Church based in Britain sent missionary George Piercy to China. In 1851, Piercy went to Guangzhou (Canton), where he worked in a trading company. In 1853, he started a church in Guangzhou. In 1877, Chau was ordained by the Methodist Church, where he pastored for 39 years.[213][214]
In 1867, the mission sent out the first missionaries to Central China, who began work at
In 1947, the Methodist Church in the Republic of China celebrated its centenary. In 1949, however, the Methodist Church moved to Taiwan with the Kuomintang government.
Hong Kong
India
Methodism came to India twice, in 1817 and in 1856, according to P. Dayanandan who has extensively researched the subject.
The first Methodist church was dedicated in 1819 at Royapettah. A chapel at Broadway (Black Town) was later built and dedicated on 25 April 1822.[217] This church was rebuilt in 1844 since the earlier structure was collapsing.[217] At this time there were about 100 Methodist members in all of Madras, and they were either Europeans or Eurasians (European and Indian descent). Among names associated with the founding period of Methodism in India are Elijah Hoole and Thomas Cryer, who came as missionaries to Madras.[218]
In 1857, the Methodist Episcopal Church started its work in India, and with prominent evangelists like
In 1947, the Wesleyan Methodist Church in India merged with Presbyterians, Anglicans and other Protestant churches to form the Church of South India while the American Methodist Church remained affiliated as the Methodist Church in Southern Asia (MCSA) to the mother church in the USA – the United Methodist Church until 1981, when by an enabling act, the Methodist Church in India (MCI) became an autonomous church in India. Today, the Methodist Church in India is governed by the General Conference of the Methodist Church of India headed by six bishops, with headquarters in Mumbai, India.[219]
Malaysia and Singapore
Missionaries from Britain, North America, and Australia founded Methodist churches in many
Philippines
Methodism in the Philippines began shortly after the United States acquired the Philippines in 1898 as a result the
Methodist and Wesleyan traditions in the Philippines are shared by three of the largest mainline Protestant churches in the country:
There are three episcopal areas of the United Methodist Church in the Philippines: the Baguio Episcopal Area, Davao Episcopal Area and Manila Episcopal Area.[225]
A call for autonomy from groups within the United Methodist Church in the Philippines was discussed at several conferences led mostly by episcopal candidates. This led to the establishment of the
South Korea
The Korean Methodist Church (KMC) is one of the largest churches in South Korea with around 1.5 million members and 8,306 ministers.
There are many
Taiwan
In 1947, the Methodist Church in the Republic of China celebrated its centenary. In 1949, however, the Methodist Church moved to Taiwan with the Kuomintang government. On 21 June 1953, Taipei Methodist Church was erected, then local churches and chapels with a baptized membership numbering over 2,500. Various types of educational, medical and social services are provided (including Tunghai University). In 1972, the Methodist Church in the Republic of China became autonomous, and the first bishop was installed in 1986.[231]
Americas
Brazil
The Methodist Church in Brazil was founded by American missionaries in 1867 after an initial unsuccessful founding in 1835. It has grown steadily since, becoming autonomous in 1930. In the 1970s it ordained its first woman minister. In 1975 it also founded the first Methodist university in Latin America, the Methodist University of Piracicaba.[232] As of 2011[update], the Brazilian Methodist Church is divided into eight annual conferences with 162,000 members.[233]
Canada
The father of Methodism in Canada was Rev. Coughlan, who arrived in Newfoundland in 1763, where he opened a school and travelled widely.
The second was
The spread of Methodism in the Canadas was seriously disrupted by the
In 1925, the Methodist Church, Canada and most
Mexico
The Methodist Church came to Mexico in 1872, with the arrival of two Methodist commissioners from the United States to observe the possibilities of evangelistic work in México. In December 1872, Bishop Gilbert Haven arrived in Mexico City. He was ordered by M. D. William Butler to go to México. Bishop John C. Keener arrived from the Methodist Episcopal Church, South in January 1873.[236][237]
In 1874, M. D. William Butler established the first Protestant Methodist school of México, in Puebla. The school was founded under the name "Instituto Metodista Mexicano". Today the school is called "Instituto Mexicano Madero". It is still a Methodist school, and it is one of the most elite, selective, expensive and prestigious private schools in the country,[238] with two campuses in Puebla State, and one in Oaxaca. A few years later the principal of the school created a Methodist university.[239]
On 18 January 1885, the first Annual Conference of the United Episcopal Church of México was established.[240]
United States
Wesley came to believe that the New Testament evidence did not leave the power of ordination to the priesthood in the hands of
The First Great Awakening was a religious movement in the 1730s and 1740s, beginning in New Jersey, then spreading to New England, and eventually south into Virginia and North Carolina. George Whitefield played a major role, traveling across the colonies and preaching in a dramatic and emotional style, accepting everyone as his audience.[242]
The new style of sermons and the way people practiced their faith breathed new life into religion in America. People became passionately and emotionally involved in their religion, rather than passively listening to intellectual discourse in a detached manner. People began to study the Bible at home. The effect was akin to the individualistic trends present in Europe during the Protestant Reformation.[citation needed]
The
Disputes over slavery placed the church in difficulty in the first half of the 19th century, with the northern church leaders fearful of a split with the South, and reluctant to take a stand. The Wesleyan Methodist Connexion (later renamed the Wesleyan Methodist Church) and the Free Methodist Church were formed by staunch abolitionists, and the Free Methodists were especially active in the Underground Railroad, which helped to free slaves. In 1962, the Evangelical Wesleyan Church separated from the Free Methodist Church.[247] In 1968 the Wesleyan Methodist Church and Pilgrim Holiness Church merged to form the Wesleyan Church; a significant amount dissented from this decision resulting in the independence of the Allegheny Wesleyan Methodist Connection and the formation of the Bible Methodist Connection of Churches, both of which fall within the conservative holiness movement.[248]
In a much larger split, in 1845 at Louisville, Kentucky, the churches of the slaveholding states left the Methodist Episcopal Church and formed the Methodist Episcopal Church, South. The northern and southern branches were reunited in 1939, when slavery was no longer an issue. In this merger also joined the Methodist Protestant Church. Some southerners, more conservative in theology, opposed the merger, and formed the Southern Methodist Church in 1940.
The Third Great Awakening from 1858 to 1908 saw enormous growth in Methodist membership, and a proliferation of institutions such as colleges (e.g., Morningside College). Methodists were often involved in the Missionary Awakening and the Social Gospel Movement. The awakening in so many cities in 1858 started the movement, but in the North it was interrupted by the Civil War. In the South, on the other hand, the Civil War stimulated revivals, especially in Lee's army.[249]
In 1914–1917 many Methodist ministers made strong pleas for world peace. President
The United Methodist Church (UMC) was formed in 1968 as a result of a merger between the Evangelical United Brethren Church (EUB) and the Methodist Church. The former church had resulted from mergers of several groups of German Methodist heritage; however, there was no longer any need or desire to worship in the German language. The latter church was a result of union between the Methodist Protestant Church and the northern and southern factions of the Methodist Episcopal Church. The merged church had approximately nine million members as of the late 1990s. While United Methodist Church in America membership has been declining, associated groups in developing countries are growing rapidly.[253] Prior to the merger that led to the formation of the United Methodist Church, the Evangelical Methodist Church entered into a schism with the Methodist Church, citing modernism in its parent body as the reason for the departure in 1946.[254]
American Methodist churches are generally organized on a
In addition to the United Methodist Church, there are over 40 other denominations that descend from John Wesley's Methodist movement. Some, such as the African Methodist Episcopal Church, the Free Methodists and the Wesleyan Church (formerly Wesleyan Methodist), are explicitly Methodist. There are also independent Methodist churches, many of which are affiliated with the Association of Independent Methodists.[255] The Salvation Army and the Church of the Nazarene adhere to Methodist theology.[256]
The Holiness Revival was primarily among people of Methodist persuasion, who felt that the church had once again become apathetic, losing the Wesleyan zeal.[257] Some important events of this revival were the writings of Phoebe Palmer during the mid-1800s,[258] the establishment of the first of many holiness camp meetings at Vineland, New Jersey in 1867, and the founding of Asbury College, (1890), and other similar institutions in the U.S. around the turn of the 20th century.
In 2020, United Methodists announced a plan to split the denomination over the issue of same-sex marriage,[259] which resulted in traditionalist clergy, laity and theologians forming the Global Methodist Church, a traditionalist Methodist denomination that came into being on 1 May 2022.[260][261][262]
Oceania
Methodism is particularly widespread in some
.Australia
In the 19th century there were annual conferences in each Australasian colony (including New Zealand). Various branches of Methodism in Australia merged during the 20 years from 1881. The
In 1945 Kingsley Ridgway offered himself as a Melbourne-based "field representative" for a possible Australian branch of the Wesleyan Methodist Church of America, after meeting an American serviceman who was a member of that denomination.[265] The Wesleyan Methodist Church of Australia was founded on his work.
The Methodist Church of Australasia merged with the majority of the Presbyterian Church of Australia and the Congregational Union of Australia in 1977, becoming the Uniting Church. The Wesleyan Methodist Church of Australia and some independent congregations chose not to join the union.[266]
Wesley Mission in Pitt Street, Sydney, the largest parish in the Uniting Church, remains strongly in the Wesleyan tradition.[267] There are many local churches named after John Wesley.
From the mid-1980s a number of independent Methodist churches were founded by missionaries and other members from the Methodist Churches of Malaysia and Singapore. Some of these came together to form what is now known as the
Fiji
As a result of the early efforts of missionaries, most of the natives of the Fiji Islands were converted to Methodism in the 1840s and 1850s.
New Zealand
In June 1823 Wesleydale, the first Wesleyan Methodist mission in New Zealand, was established at Kaeo.[273] The Methodist Church of New Zealand, which is directly descended from the 19th-century missionaries, was the fourth-most common Christian denomination recorded in the 2018 New Zealand census.[274]
Since the early 1990s, missionaries and other Methodists from Malaysia and Singapore established Methodist churches around major urban areas in New Zealand. These congregations came together to form the Chinese Methodist Church in New Zealand (CMCNZ) in 2003.[citation needed]
Samoan Islands
The Methodist Church is the third largest denomination throughout the Samoan Islands, in both Samoa and American Samoa.[275] In 1868, Piula Theological College was established in Lufilufi on the north coast of Upolu island in Samoa and serves as the main headquarters of the Methodist church in the country.[276] The college includes the historic Piula Monastery as well as Piula Cave Pool, a natural spring situated beneath the church by the sea.
Tonga
Methodism had a particular resonance with the inhabitants of Tonga. In the 1830s Wesleyan missionaries converted paramount chief
Ecumenical relations
Many Methodists have been involved in the
A disproportionate number of Methodists take part in inter-faith dialogue. For example, Wesley Ariarajah, a long-serving director of the World Council of Churches' sub-unit on "Dialogue with People of Living Faiths and Ideologies" is a Methodist.[283]
In October 1999, an executive committee of the World Methodist Council resolved to explore the possibility of its member churches becoming associated with the
"Together
renews our hearts while equipping and calling us to good works... as sinners our new life is solely due to the forgiving and renewing mercy that God imparts as a gift and that we receive in faith, and never can merit in any way," affirming "fundamental doctrinal agreement" concerning justification between the Catholic Church, the LWF, and the World Methodist Council.[284]
This is not to say there is perfect agreement between the three denominational traditions; while Catholics and Methodists believe that
Commenting on the ongoing dialogues with Catholic Church
In the 1960s, the Methodist Church of Great Britain made ecumenical overtures to the Church of England, aimed at denominational union. Formally, these failed when they were rejected by the Church of England's
The Methodist Church of Great Britain is a member of several ecumenical organisations, including the
Methodist denominations in the United States have also strengthened ties with other Christian traditions. In April 2005, bishops in the
See also
- List of Methodists
- List of Methodist churches
- List of Methodist denominations
- Saints in Methodism
- William Taylor (bishop)(1821–1902) — Missionary who introduced or promoted Methodism in a number of countries around the world.
Notes
- ^ This figure reported in 2013[update] is an estimate by the World Methodist Council and includes members of united and uniting churches with Methodist participation. It represents approximately 60 million committed members and a further 20 million adherents.
- ^ Church Fathers to support their respective views, however the differences remain – Arminianism holds to the role of free will in salvation and rejects the doctrines of predestination and unconditional election.[68] John Wesley was perhaps the clearest English proponent of Arminian theology.[69]
- ^ This social analysis is a summary of a wide variety of books on Methodist history, articles in The Methodist Magazine, etc. Most of the Methodist aristocracy were associated with Selina Hastings, Countess of Huntingdon, who invited Methodist preachers to gatherings which she hosted. Methodists were leaders among Christians at that time in reaching out to the poorest of the working classes. A number of soldiers were also Methodists.[20]
References
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- ^ a b "Methodist Church". BBC. 12 July 2011. Retrieved 4 January 2017.
- ^ a b Garrison, Stephen O. (1908). Probationer's Handbook. Eaton and Mains. pp. 21, 41.
- ^ American Methodism. S. S. Scranton & Company. 1867. p. 29. Retrieved 18 October 2007.
But the most-noticeable feature of British Methodism is its missionary spirit, and its organized, effective missionary work. It takes the lead of all other denominations in missionary movements. From its origin, Methodism has been characterized for its zeal in propagandism. It has always been missionary.
- ^ a b "Member Churches". World Methodist Council. Archived from the original on 3 March 2013. Retrieved 17 June 2013.
{{cite web}}
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Both Southern Baptist and Methodist organizations engaged in evangelism and social service missions in the United States and abroad. ... However, despite their similarities in evangelism and social services, by the dawn of the 20th century the two denominational women's movements had already diverged from each other because the Methodist organizations had embraced the Social Gospel. They had embarked not only on social service in addition to evangelism but on social reform.
- ^ "Wesley on Social Holiness" (PDF). The Methodist Church in Britain. Retrieved 18 October 2016.
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First, it is clear that 'evangelism' is primarily concerned with the evangel, the gospel, or the good news we bear in the world.
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Wesleyan institutions, whether hospitals, orphanages, soup kitchens or schools, historically were begun with the spirit to serve all people and to transform society.
- ^ ISBN 978-1-4985-2664-7.
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John Wesley, in his Journal, wrote on Friday, August 17, 1739, that "many of our society met, as we had appointed, at one in the afternoon and agreed that all members of our society should obey the Church to which we belong by observing 'all Fridays in the year' as 'days of fasting and abstinence.'
- ^ J A Clapperton, "Romance and Heroism in Early Methodism", (1901)
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- ^ Wesley, John. The Works of the Reverend John Wesley, A. M. Archived 1 April 2019 at the Wayback Machine. "A Short History of Methodism", II.1. 1831. Retrieved on 21 October 2016.
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- ^ On anti-Methodist literary attacks see Brett C. McInelly, "Writing the Revival: The Intersections of Methodism and Literature in the Long 18th Century". Literature Compass 12.1 (2015): 12–21; McInelly, Textual Warfare and the Making of Methodism (Oxford University Press, 2014).
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Among the items deleted by Wesley as unnecessary for Methodists were articles on of Works Before Justification, which in Calvinism are largely discounted, but in Methodism lauded; Of Predestination and Election, which Wesley felt would be understood in a Calvinist manner that the Methodists rejected; and of the Traditions of the Church, which Wesley felt to be no longer at issue.
- ^ "Why do we say creeds?". The United Methodist Church. Retrieved 16 October 2016.
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- ^ See Mark 12:31.
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- ^ Ashby, Stephen "Reformed Arminianism" Four Views on Eternal Security (Grand Rapids: Zondervan, 2002), 137
- ^ John Wesley, Sermons on Several Occasions Archived 31 January 2014 at the Wayback Machine for further detail.
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Two examples of Christian synergism are the Catholic reformer Erasmus, who was roughly contemporary with Luther, and the 17th-century Dutch theologian Arminius. John Wesley, founder of the Methodist tradition, was also a synergist with regard to salvation.
- ISBN 978-0830826957.
About one hundred and twenty-five years later, the English revivalist and Methodist founder Wesley taught the same basic syneristic view of salvation based on belief in God's prevenient grace enabling fallen sinners to respond freely to God's offer of saving grace.
- ISBN 1-85049-181-X.
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Writing to Arthur Bedford on 4th August 1738, Wesley says: 'That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith.
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Jacob Albright, founder of the movement that led to the Evangelical Church flow in The United Methodist Church, got into trouble with some of his Lutheran, Reformed, and Mennonite neighbors because he insisted that salvation not only involved ritual but meant a change of heart, a different way of living.
- ^ ISBN 978-1498294058.
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While for Arminius loss of salvation came only through ceasing to believe in Christ, Wesleyans held that it could result from eiter unbelief or unconfessed sin. ... Anabaptists (e.g., Mennonites, Brethren) and Restorationists (e.g., the Churches of Christ, Christian Churches, Disciples of Christ) have traditionally tended towards doctrines of salvation – similar to that of Wesleyan Arminianism without affirming a "second blessing" and entire sanctification. There have always been some in these groups, however, who has espoused a view more akin to Reformed Arminianism. Many traditional Lutherans also affirm the possibility of apostasy and reconversion.
- ^ Robinson, Jeff (25 August 2016). "Meet a Reformed Arminian". The Gospel Coalition. Retrieved 16 June 2019.
Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.
- ^ Robinson, Jeff (25 August 2016). "Meet a Reformed Arminian". The Gospel Coalition. Retrieved 16 June 2019.
Reformed Arminianism's understanding of apostasy veers from the Wesleyan notion that individuals may repeatedly fall from grace by committing individual sins and may be repeatedly restored to a state of grace through penitence.
- ^ Caughey, James; Allen, Ralph William (1850). Methodism in Earnest. Charles H. Peirce.
She had lost the blessing of entire sanctification; but a few days after this she obtained it again.
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Evangelical Anglicans in the main did not follow the sacramental emphasis of the Wesleys but tended to be Cranmerian in their eucharistic theology, rejecting any notion of an objective presence of Christ in the elements.
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Should we insist on plain and modest dress? Certainly. We should not on any account spend what the Lord has put into our hands as stewards, to be used for His glory, in expensive wearing apparel, when thousands are suffering for food and raiment, and millions are perishing for the Word of life. Let the dress of every member of every Allegheny Wesleyan Methodist Church be plain and modest. Let the strictest carefulness and economy be used in these respects.
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Further reading
- Abraham, William J. and James E. Kirby (eds.) (2009) The Oxford Handbook of Methodist Studies. 780 pp.; historiography; excerpt
World
- Borgen, Ole E. (1985) John Wesley on the Sacraments: a Theological Study. Grand Rapids, Michigan: Francis Asbury Press, cop. 1972. 307 pp. ISBN 0-310-75191-8
- Copplestone, J. Tremayne. (1973) History of Methodist Missions, vol. 4: Twentieth-Century Perspectives. 1288 pp.; comprehensive world coverage for US Methodist missions – online
- Cracknell, Kenneth and White, Susan J. (2005) An Introduction to World Methodism, Cambridge University Press, ISBN 0-521-81849-4
- ISBN 978-1-919883-52-6
- ISBN 978-1-920212-29-2
- Harmon, Nolan B. (ed.) (2 vol. 1974) The Encyclopedia of World Methodism, Nashville, Tennessee: Abingdon Press, ISBN 0-687-11784-4. 2640 pp.
- Heitzenrater, Richard P. (1994) Wesley and the People Called Methodists, Nashville, Tennessee: Abingdon Press, ISBN 0-687-01682-7
- Hempton, David (2005) Methodism: Empire of the Spirit, Yale University Press, ISBN 0-300-10614-9
- Wilson, Kenneth. Methodist Theology. London: T & T Clark International, 2011 (Doing Theology)
- Yrigoyen Jr, Charles, and Susan E. Warrick. Historical dictionary of Methodism (2nd ed. Scarecrow Press, 2013)
Great Britain
- Brooks, Alan. (2010) West End Methodism: The Story of Hinde Street, London: Northway Publications, 400 pp.
- Davies, Rupert & Rupp, Gordon. (1965) A History of the Methodist Church in Great Britain: Vol 1, Epworth Press
- Davies, Rupert & George, A. Raymond & Rupp, Gordon. (1978) A History of the Methodist Church in Great Britain: Vol 2, Epworth Press
- Davies, Rupert & George, A. Raymond & Rupp, Gordon. (1983) A History of the Methodist Church in Great Britain: Vol 3, Epworth Press
- Davies, Rupert & George, A. Raymond & Rupp, Gordon. (1988) A History of the Methodist Church in Great Britain: Vol 4, Epworth Press
- Dowson, Jean and Hutchinson, John. (2003) John Wesley: His Life, Times and Legacy [CD-ROM], Methodist Publishing House, TB214
- Edwards, Maldwyn. (1944) Methodism and England: A study of Methodism in its social and political aspects during the period 1850–1932
- Halevy, Elie, and Bernard Semmel. (1971) The Birth of Methodism in England
- Hempton, David. (1984) Methodism and Politics in British Society, 1750–1850, Stanford University Press, ISBN 0-8047-1269-7
- Jones, David Ceri et al. (2012) The Elect Methodists: Calvinistic Methodism in England and Wales, 1735–1811
- Kent, John. (2002) Wesley and the Wesleyans, Cambridge University Press, ISBN 0-521-45532-4
- Madden, Lionel. (2003) Methodism in Wales: A Short History of the Wesley Tradition, Gomer Press
- Milburn, Geoffrey & Batty, Margaret (eds.) (1995) Workaday Preachers: The Story of Methodist Local Preaching, Methodist Publishing House
- Stigant, P. (1971) "Wesleyan Methodism and working-class radicalism in the north, 1792–1821." Northern History, Vol 6 (1) pp: 98–116
- Thompson, Edward Palmer. (1963) The making of the English working class – a famous classic stressing the role of Methodism
- Turner, John Munsey. (2003) John Wesley: The Evangelical Revival and the Rise of Methodism in England
- Turner, John M. (1997) Modern Methodism in England, 1932–1996
- Warner, Wellman J. (1930) The Wesleyan Movement in the Industrial Revolution, London: Longmans, Green
- Vickers, John A, ed. (2000) A Dictionary of Methodism in Britain and Ireland, Epworth Press
African Americans
- Campbell, James T. (1995). Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa, Oxford University Press, ISBN 0-19-507892-6.
- George, Carol V.R. (1973). Segregated Sabbaths: Richard Allen and the Rise of Independent Black Churches, 1760–1840, New York: Oxford University Press, LCCN73076908.
- Montgomery, William G. (1993). Under Their Own Vine and Fig Tree: The African-American Church in the South, 1865–1900, Louisiana State University Press, ISBN 0-8071-1745-5.
- Walker, Clarence E. (1982). A Rock in a Weary Land: The African Methodist Episcopal Church During the Civil War and Reconstruction, Louisiana State University Press, ISBN 0-8071-0883-9.
- Wills, David W. and Newman, Richard (eds.) (1982). Black Apostles at Home and Abroad: Afro-American and the Christian Mission from the Revolution to Reconstruction, Boston, Massachusetts: G. K. Hall, ISBN 0-8161-8482-8.
United States
- Cameron, Richard M. (ed.) (1961). Methodism and Society in Historical Perspective, 4 vol., New York: Abingdon Press.
- Lyerly, Cynthia Lynn (1998). Methodism and the Southern Mind, 1770–1810, Religion in America Series, Oxford University Press, ISBN 0-19-511429-9.
- Meyer, Donald (1988). The Protestant Search for Political Realism, 1919–1941, Wesleyan University Press, ISBN 0-8195-5203-8.
- Schmidt, Jean Miller (1999). Grace Sufficient: A History of Women in American Methodism, 1760–1939, Nashville, Tennessee: Abingdon Press ISBN 0-687-15675-0.
- Sweet, William Warren (1954). Methodism in American History, Revision of 1953, Nashville, Tennessee: Abingdon Press, 472 pp.
- Wigger, John H. (1998). Taking Heaven by Storm: Methodism and the Rise of Popular Christianity in America, Oxford University Press, ISBN 0-19-510452-8– pp. ix & 269 focus on 1770–1910.
Canada
- Rawlyk, G. A. (1994). The Canada Fire: Radical Evangelicalism in British North America, 1775–1812, Kingston: McGill-Queen's University Press, ISBN 0-7735-1221-7
- Semple, Neil (1996). The Lord's Dominion: The History of Canadian Methodism, Buffalo: McGill-Queen's University Press, ISBN 0-7735-1367-1.
Primary sources
- Richey, Russell E., Rowe, Kenneth E. and Schmidt, Jean Miller (eds.) (2000). The Methodist Experience in America: a sourcebook, Nashville, Tennessee: Abingdon Press, ISBN 978-0-687-24673-1. 756 pp. of original documents.
- Sweet, William Warren (ed.) (1946). Religion on the American Frontier: Vol. 4, The Methodists, 1783–1840: A Collection of Source Materials, New York: H. Holt & Co., – 800 pp. of documents regarding the American frontier.
- The Archive of the Methodist Missionary Society is held at the School of Oriental and African Studies, London, England. Special Collections | SOAS Library | SOAS University of London.
External links
- Methodist History Bookmarks Archived 11 October 2012 at the Wayback Machine
- Official website – World Methodist Council
- World Methodist Evangelical Institute (Official Website)