American Methodist Worship (Religion in America)

Editorial Reviews. Review. Meticulously researched, the book is the gold standard for the writing of Methodist liturgical history, especially American. It is clearly.
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American Methodist Worship - Paperback - Karen B. Westerfield Tucker - Oxford University Press

He formed a society in Philadelphia and traveled along the coast. They were immediately preceded by the unauthorized Robert Williams who quietly set about supporting himself by publishing American editions of Wesley's hymnbooks without obtaining permission to do so. These men were soon followed by others, including Francis Asbury. Asbury reorganized the mid-Atlantic work in accordance with the Wesleyan model. Internal conflict characterized this period. Missionaries displaced most of the local preachers and irritated many of the leading lay members.

During the American Revolution, "the mid-Atlantic work" as Wesley called it diminished, and, by , the work was reduced to one circuit. Asbury refused to leave. He remained in Delaware during this period. They did not work together and did not know of each other's existence. Strawbridge ordained himself and organized a circuit. He trained many very influential assistants who became some of the first leaders of American Methodism.

His work grew rapidly both in numbers and in geographical spread.

American Methodist Worship

The British missionaries discovered Strawbridge's work and annexed it into the American connection. However, the native preachers continued to work side-by-side with the missionaries, and they continued to recruit and dispatch more native preachers. Southern Methodism was not dependent on missionaries in the same way as mid-Atlantic Methodism.

Up until this time, with the exception of Strawbridge, none of the missionaries or American preachers was ordained.

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Consequently, the Methodist people received the sacraments at the hands of ministers from established Anglican churches. In the absence of Anglican ordination, a group of native preachers ordained themselves. This caused a split between the Asbury faction and the southern preachers. Asbury mediated the crisis by convincing the southern preachers to wait for Wesley's response to the sacramental crisis. That response came in John Wesley , the founder of Methodism, came to believe that the New Testament evidence did not leave the power of ordination to the priesthood in the hands of bishops but that other priests could do ordination.

In , he ordained preachers for Scotland and England and America, with power to administer the sacraments this was a major reason for Methodism's final split from the Church of England after Wesley's death. At that time, Wesley sent the Rev.


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Thomas Coke to America to form an independent American Methodist church. The native circuit riders met in late December. Coke had orders to ordain Asbury as a joint superintendent of the new church. However, Asbury turned to the assembled conference and said he would not accept it unless the preachers voted him into that office. This was done, and from that moment forward, the general superintendents received their authority from the conference.

Later, Coke convinced the general conference that he and Asbury were bishops and added the title to the discipline. It caused a great deal of controversy. Wesley did not approve of 'bishops' who had not been ordained by bishops. Four annual conferences of the Methodist Episcopal Church were held at the house of Green Hill and Hill was their host. By the general conference of the Methodist Episcopal Church, the controversy relating to episcopal power boiled over.

Ultimately, the delegates sided with Bishop Asbury. He opposed Bishop Asbury and the episcopacy. Both American churches operated in the Southeast and presaged the episcopal debates of later reformers. Regardless, Asbury remained the leading bishop of early American Methodism and did not share his "appointing" authority until Bishop McKendree was elected in Coke had problems with the American preachers. His authoritarian style alienated many.

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Soon, he became a missionary bishop of sorts and never had much influence in America. The First Great Awakening was a religious movement among colonials in the s and s.

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The English Calvinist Methodist preacher George Whitefield played a major role, traveling up and down the colonies and preaching in a dramatic and emotional style, accepting everyone as his audience. 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, which effectively decentralized the means of informing the public on religious matters and was akin to the individualistic trends present in Europe during the Protestant Reformation.

Upon the formation of the Methodist Episcopal Church in America at the Baltimore Christmas Conference in , Coke already ordained in the Church of England ordained Asbury a deacon , elder , and bishop each on three successive days. Circuit riders , many of whom were laymen, traveled by horseback to preach the gospel and establish churches until there was scarcely any crossroad community in America without a Methodist expression of Christianity. One of the most famous circuit riders was Robert Strawbridge who lived in the vicinity of Carroll County, Maryland soon after arriving in the Colonies around The Second Great Awakening was a nationwide wave of revivals, from to In New England , the renewed interest in religion inspired a wave of social activism among Yankees; Methodism grew rapidly and established several colleges, notably Boston University.

In the "burned over district" of western New York, the spirit of revival burned brightly.


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    • Methodism saw the emergence of a Holiness movement. In the west, especially at Cane Ridge, Kentucky and in Tennessee, the revival strengthened the Methodists and the Baptists. The Methodists appealed especially to the urban middle class. 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 became The Wesleyan Church and the Free Methodist Churches were formed by staunch abolitionists, and the Free Methodists were especially active in the Underground Railroad , which helped to free the slaves. Finally, in a much larger split, in at Louisville, 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 , when slavery was no longer an issue. In this merger also joined the Methodist Protestant Church. Some southerners, conservative in theology, and strongly segregationist, opposed the merger, and formed the Southern Methodist Church in Many Northerners had only recently become religious and religion was a powerful force in their lives.

    No denomination was more active in supporting the Union than the Methodist Episcopal Church. Carwardine argues that for many Methodists, the victory of Lincoln in heralded the arrival of the kingdom of God in America. To purchase, visit your preferred ebook provider.

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