Methodism found its home in the American forest. It was quickly learned that only a fool would, in the new country, adhere to John Wesley's mandate for preaching in fields. Under the blazing American sun, Methodist preachers found a better outdoors 'sanctuary' for larger gatherings. Camp meetings, if not a Methodist invention, became the movement's signature. Over the course of the nineteenth century, Methodism matured as a denomination and so did its uses of the camp meeting, changes that this volume tracks.
Winner of the 2015 Saddleback Selection Award from the Historical Society of The United Methodist Church During the nineteenth century, camp meetings became a signature program of American Methodists and an extraordinary engine for their remarkable evangelistic outreach. Methodism in the American Forest explores the ways in which Methodist preachers interacted with and utilized the American woodland, and the role camp meetings played in the denomination's spread across the country. Half a century before they made themselves such a home in the woods, the people and preachers learned the hard way that only a fool would adhere to John Wesley's mandate for preaching in fields of the New World. Under the blazing American sun, Methodist preachers sought and found a better outdoor sanctuary for large gatherings: under the shade of great oaks, a natural cathedral where they held forth with fervid sermons. The American forests, argues Russell E. Richey, served the preachers in several important ways. Like a kind of Gethesemane, the remote, garden-like solitude provided them with a place to seek counsel from the Holy Spirit. They also saw the forest as a desolate wilderness, and a means for them to connect with Israel's years after the Exodus and Jesus's forty days in the desert after his baptism by John. The dauntless preachers slashed their way through, following America's expanding settlement, and gradually sacralizing American woodlands as cathedral, confessional, and spiritual challenge-as shady grove, as garden, and as wilderness. The threefold forest experience became a Methodist standard. The meeting of Methodism's basic governing body, the quarterly conference, brought together leadership of all levels. The event stretched to two days in length and soon great crowds were drawn by the preaching and eventually the sacraments that were on offer. Camp meetings, if not a Methodist invention, became the movement's signature, a development that Richey tracks throughout the years that Methodism matured, to become a central denomination in America's religious landscape.
The Wesleyan-Methodist movement entered American history as a fragment of British Methodism. It quickly took on a new identity in the early republic and grew into a vibrant denomination in the nineteenth century. The transitions from the rugged pioneer religion modeled by Bishop Francis Asbury to the urbane religion of industrial America was by design the goal of influential leaders of the Methodist Episcopal Church. Nathan Bangs was perhaps one of the most significant of such leaders. He rose from obscurity to the ranks of power and influence by refining patterns of worship, expanding denominational publishing, and structuring ministerial education. This study is concerned with the development of respectability in American Methodism. It also explores questions on how Bangs and other leaders dealt with in-house conflicts on issues related to race, slavery, and the poor.
Robert Caldwell traces the fascinating story of American revival theologies during the Great Awakenings, examining the particular convictions underlying these conversions to faith. Caldwell offers a reconsideration of the theologies of important figures and movements, giving fresh insight into what it meant to become a Christian during this age in America's religious history.
The Handbook of Denominations in the United States has long been the gold standard for reference works about religious bodies in America. The purpose of this Handbook is to provide accurate and objective information about the most significant Christian traditions and denominations in the United States today. It contains descriptions of over 200 distinct Christian denominations as well as overviews of the several major Christian traditions to which they belong—based on shared historical and theological roots and commitments. The information for each denomination has been provided by the religious organizations themselves and focuses on the denominations' doctrines, statistics, and histories. The 14th edition is completely updated with current statistics, new denominations, and recent trends. The book has been made more useful and manageable by moving very small groups into broader articles while giving more detail and description to the large and influential denominations.
In The Supernatural and the Circuit Riders, Rimi Xhemajli shows how a small but passionate movement grew and shook the religious world through astonishing signs and wonders. Beginning in the late eighteenth century, early American Methodist preachers, known as circuit riders, were appointed to evangelize the American frontier by presenting an experiential gospel: one that featured extraordinary phenomena that originated from God's Spirit. In employing this evangelistic strategy of the gospel message fueled by supernatural displays, Methodism rapidly expanded. Despite beginning with only ten official circuit riders in the early 1770s, by the early 1830s, circuit riders had multiplied and caused Methodism to become the largest American denomination of its day. In investigating the significance of the supernatural in the circuit rider ministry, Xhemajli provides a new historical perspective through his eye-opening demonstration of the correlation between the supernatural and the explosive membership growth of early American Methodism, which fueled the Second Great Awakening. In doing so, he also prompts the consideration of the relevance and reproduction of such acts in the American church today.
This book shows how creative writing gives voice to the drama and nuance of religious experience in a way that is rarely captured by sermons, reports, and the minutes of church meetings. The author explores the history of religious Dissent and Evangelicalism in Australia through a variety of literary responses to landscape, from both men and women, lay and ordained. The book explores transnational themes, along with themes of migration and travel across the Australian continent. The author gives insight into the literature of Protestant Dissent, concerned as it is with travel, belonging, and the intersection of national and religious identity. Much of the writing is situated on the road: a soldier returning from the Great War, a child on a lone adventure, a night-time journey through urban slums; all of these are in some way dependent on the theme of “walking with Jesus” as the Holy Land travelogues make explicit. God in the Landscape draws the links between landscape, literature, and spirituality with imagination and insight and is an important contribution to the historical study of religion and the environment.
