Methodist Episcopal Church

===Antebellum era (1817–1860)===

===Antebellum era (1817–1860)===

====Quest for respectability====

====Quest for respectability====

In the 19th century, the Methodist Episcopal Church became the largest and most widespread denomination in the United States, boasting "the most extensive national organization other than the Federal government."{{Sfn|Vickers|2013|pp=1, 64}} In the [[Antebellum era]], a new generation of leaders, upwardly mobile preachers and laity, would lead the Methodist Episcopal Church toward social respectability and inclusion within America's [[Mainline Protestantism|Protestant establishment]]. In the process, the MEC would experience what some contemporaries and later interpreters considered a "softening of discipline, embrace of the world, compromise of fundamental Wesleyan practices and precepts, abandonment of the evangelistic mission to society’s marginalized, and loss of Methodism’s prophetic nerve."{{sfn|Richey|Rowe|Schmidt|2010|p=47}}

In the 19th century, the Methodist Episcopal Church became the largest and most widespread denomination in the United States, boasting "the most extensive national organization other than the Federal government".{{Sfn|Vickers|2013|pp=1, 64}} In the [[Antebellum era]], a new generation of leaders, upwardly mobile preachers and laity, would lead the Methodist Episcopal Church toward social respectability and inclusion within America's [[Mainline Protestantism|Protestant establishment]]. In the process, the MEC would experience what some contemporaries and later interpreters considered a "softening of discipline, embrace of the world, compromise of fundamental Wesleyan practices and precepts, abandonment of the evangelistic mission to society’s marginalized, and loss of Methodism’s prophetic nerve."{{sfn|Richey|Rowe|Schmidt|2010|p=47}}

This included the transformation of the itinerant system into a more settled ministry. A second generation of Methodist preachers were unable to realize Wesley's original vision of a "celibate, self-sacrificing, and ascetic brotherhood".{{sfn|Hempton|2005|p=111}} Increasingly, preachers were appointed for two-year terms to single-congregation charges called "stations". This allowed stationed pastors to live in the same community every day rather than making short visits every two, four or six weeks as in earlier years. Stationing was facilitated by the construction of [[parsonage]]s. By 1858, the northern MEC had built 2,174 parsonages for the use of over 5,000 traveling preachers.{{sfn|Richey|Rowe|Schmidt|2010|p=53}}

This included the transformation of the itinerant system into a more settled ministry. A second generation of Methodist preachers were unable to realize Wesley's original vision of a "celibate, self-sacrificing, and ascetic brotherhood".{{sfn|Hempton|2005|p=111}} Increasingly, preachers were appointed for two-year terms to single-congregation charges called "stations". This allowed stationed pastors to live in the same community every day rather than making short visits every two, four or six weeks as in earlier years. Stationing was facilitated by the construction of [[parsonage]]s. By 1858, the northern MEC had built 2,174 parsonages for the use of over 5,000 traveling preachers.{{sfn|Richey|Rowe|Schmidt|2010|p=53}}

In the 1830s, [[Abolitionism in the United States|abolitionists]] within the Methodist Episcopal Church sought to recover the church's antislavery witness. Notable abolitionist activity took place within the [[New England Annual Conference]] where [[Orange Scott]] and others used camp meetings and conference structures to attack slavery and the suppression of antislavery sentiments in church publications. Despite their efforts, Nathan Bangs kept abolitionist messages out of church periodicals, and the bishops also sought to suppress abolitionists for the sake of church unity. Abolitionist clergy were [[censure]]d, brought up on disciplinary charges, and appointed to difficult assignments as punishment. Southern Methodists responded by defending the morality of slavery and asserting that, as a political matter, slavery was an issue that was outside of the church's authority to adjudicate.{{Sfn|Richey|Rowe|Schmidt|2010|pp=83–84}}

In the 1830s, [[Abolitionism in the United States|abolitionists]] within the Methodist Episcopal Church sought to recover the church's antislavery witness. Notable abolitionist activity took place within the [[New England Annual Conference]] where [[Orange Scott]] and others used camp meetings and conference structures to attack slavery and the suppression of antislavery sentiments in church publications. Despite their efforts, Nathan Bangs kept abolitionist messages out of church periodicals, and the bishops also sought to suppress abolitionists for the sake of church unity. Abolitionist clergy were [[censure]]d, brought up on disciplinary charges, and appointed to difficult assignments as punishment. Southern Methodists responded by defending the morality of slavery and asserting that, as a political matter, slavery was an issue that was outside of the church's authority to adjudicate.{{Sfn|Richey|Rowe|Schmidt|2010|pp=83–84}}

When pro-slavery forces prevailed at the 1840 General Conference, Scott and his allies [[La Roy Sunderland]] and [[Jotham Horton]] left the church. Condemning the MEC as "not only a slave-holding, but a slavery defending, Church," these men organized a new Methodist church on explicitly abolitionist grounds in 1843 called the [[Wesleyan Methodist Church (United States)|Wesleyan Methodist Church]] (not to be confused with the British church of the same name).{{Sfn|Richey|Rowe|Schmidt|2010|p=84}}

When pro-slavery forces prevailed at the 1840 General Conference, Scott and his allies [[La Roy Sunderland]] and [[Jotham Horton]] left the church. Condemning the MEC as "not only a slave-holding, but a slavery defending, Church", these men organized a new Methodist church on explicitly abolitionist grounds in 1843 called the [[Wesleyan Methodist Church (United States)|Wesleyan Methodist Church]] (not to be confused with the British church of the same name).{{Sfn|Richey|Rowe|Schmidt|2010|p=84}}

====Southern schism of 1844====

====Southern schism of 1844====

During [[Reconstruction Era|Reconstruction]], Northern denominations all sent missionaries, teachers and activists to the South to help the [[Freedmen]]. Only the Methodists made many converts, however.<ref>Victor B. Howard, ''Religion and the Radical Republican Movement, 1860–1870'' (1990) pp 212–13</ref> Activists sponsored by the northern Methodist church played a major role in the [[Freedmen's Bureau]], notably in such key educational roles as the Bureau's state superintendent or assistant superintendent of education for Virginia, Florida, Alabama and South Carolina.<ref>Ralph E. Morrow, "Northern Methodism in the South during Reconstruction," ''Mississippi Valley Historical Review'' (1954) 41#2 pp. 197–218, [https://www.jstor.org/stable/1895802 in JSTOR], citing p 205</ref>

During [[Reconstruction Era|Reconstruction]], Northern denominations all sent missionaries, teachers and activists to the South to help the [[Freedmen]]. Only the Methodists made many converts, however.<ref>Victor B. Howard, ''Religion and the Radical Republican Movement, 1860–1870'' (1990) pp 212–13</ref> Activists sponsored by the northern Methodist church played a major role in the [[Freedmen's Bureau]], notably in such key educational roles as the Bureau's state superintendent or assistant superintendent of education for Virginia, Florida, Alabama and South Carolina.<ref>Ralph E. Morrow, "Northern Methodism in the South during Reconstruction," ''Mississippi Valley Historical Review'' (1954) 41#2 pp. 197–218, [https://www.jstor.org/stable/1895802 in JSTOR], citing p 205</ref>

The focus on social problems paved the way for the [[Social Gospel]] movement a few years later. [[Matthew Simpson]], a famous bishop, played a leading role in mobilizing the Northern Methodists for the cause. His biographer calls him the "High Priest of the Radical Republicans."<ref>Robert D. Clark, ''The Life of Matthew Simpson'' (1956) pp 245–67</ref> MEC women would use the leadership and organizational skills gained during the war to establish [[orphanage]]s and [[old age home]]s. A major driver in the creation of such institutions was the Woman's Home Missionary Society, founded in 1882.{{Sfn|Richey|Rowe|Schmidt|2010|pp=101–102}}

The focus on social problems paved the way for the [[Social Gospel]] movement a few years later. [[Matthew Simpson]], a famous bishop, played a leading role in mobilizing the Northern Methodists for the cause. His biographer calls him the "High Priest of the Radical Republicans".<ref>Robert D. Clark, ''The Life of Matthew Simpson'' (1956) pp 245–67</ref> MEC women would use the leadership and organizational skills gained during the war to establish [[orphanage]]s and [[old age home]]s. A major driver in the creation of such institutions was the Woman's Home Missionary Society, founded in 1882.{{Sfn|Richey|Rowe|Schmidt|2010|pp=101–102}}

===Post–Civil War divisions===

===Post–Civil War divisions===

==Beliefs and standards==

==Beliefs and standards==

The Methodist Episcopal Church's doctrines are the [[Articles of Religion (Methodist)|Articles of Religion]] along with an emphasis on "Universal Redemption, the Free Agency of Man, Regeneration or the New Birth, Adoption, the Witness of the Spirit, and Entire Sanctification or Perfect Love."<ref name="Garrison1908">{{cite book |author1=[[Stephen O. Garrison]] |title=Probationer's Handbook |date=1908 |publisher=Eaton and Mains |pages=24, 59–61 |language=English}}</ref> Probationers who sought full membership into the Methodist Episcopal Church affirmed "a desire to flee from the wrath to come, and to be saved from their sins" which was to be evidenced by "observing the General Rules" delineated the connexion's standards.<ref name="Garrison1908"/>

The Methodist Episcopal Church's doctrines are the [[Articles of Religion (Methodist)|Articles of Religion]] along with an emphasis on "Universal Redemption, the Free Agency of Man, Regeneration or the New Birth, Adoption, the Witness of the Spirit, and Entire Sanctification or Perfect Love".<ref name="Garrison1908">{{cite book |author1=[[Stephen O. Garrison]] |title=Probationer's Handbook |date=1908 |publisher=Eaton and Mains |pages=24, 59–61 |language=English}}</ref> Probationers who sought full membership into the Methodist Episcopal Church affirmed "a desire to flee from the wrath to come, and to be saved from their sins" which was to be evidenced by "observing the General Rules" delineated the connexion's standards.<ref name="Garrison1908"/>

Its [[outward holiness|standards]] included a ban against marriages with unconverted persons; a prohibition on the buying, selling and use of spiritous liquors; abstinence from tobacco; and an injunction not to wear "gold and costly apparel".<ref name="Garrison1908"/> The Methodist Episcopal Church forbade the "singing of those songs, or reading those books, which do not tend to the knowledge or love of God" as well as "dancing; playing at games of chance; attending theaters, horse races, circuses, dancing parties, or patronizing dancing schools, or taking such other amusements as are obviously of misleading or questionable moral tendency."<ref name="Garrison1908"/>

Its [[outward holiness|standards]] included a ban against marriages with unconverted persons; a prohibition on the buying, selling and use of spiritous liquors; abstinence from tobacco; and an injunction not to wear "gold and costly apparel".<ref name="Garrison1908"/> The Methodist Episcopal Church forbade the "singing of those songs, or reading those books, which do not tend to the knowledge or love of God" as well as "dancing; playing at games of chance; attending theaters, horse races, circuses, dancing parties, or patronizing dancing schools, or taking such other amusements as are obviously of misleading or questionable moral tendency."<ref name="Garrison1908"/>

1784: Historic "Christmas Conference" held at Lovely Lane Chapel in waterfront [[Baltimore]] (at Lovely Lane, off German (now Redwood) Street between [[Calvert Street (Baltimore)|South Calvert Street]] and South Street) and convened to organize the future Methodist Episcopal Church and also several ministers ordain [[Francis Asbury]] as [[bishop]].

1784: Historic "Christmas Conference" held at Lovely Lane Chapel in waterfront [[Baltimore]] (at Lovely Lane, off German (now Redwood) Street between [[Calvert Street (Baltimore)|South Calvert Street]] and South Street) and convened to organize the future Methodist Episcopal Church and also several ministers ordain [[Francis Asbury]] as [[bishop]].

1793: The first recognized split from the Methodist Episcopal Church was led by a preacher named [[James O'Kelly]] who wanted clergy to be free to refuse to serve where the bishop appointed them.<ref>Hyde, A. B. ''op.cit.'' pp.432–433.</ref> He organized the "Republican Methodists," later called simply the Christian Church or [[Christian Connection]], that through its successors and mergers eventually became part of the future [[United Church of Christ]] in 1957.

1793: The first recognized split from the Methodist Episcopal Church was led by a preacher named [[James O'Kelly]] who wanted clergy to be free to refuse to serve where the bishop appointed them.<ref>Hyde, A. B. ''op.cit.'' pp.432–433.</ref> He organized the "Republican Methodists", later called simply the Christian Church or [[Christian Connection]], that through its successors and mergers eventually became part of the future [[United Church of Christ]] in 1957.

1800: The [[Evangelical Association]] was organized by [[Jacob Albright]] to serve [[German language|German-speaking]] Methodists.<ref>Hyde, ''The Story of Methodism'' pp. 457–458.</ref>

1800: The [[Evangelical Association]] was organized by [[Jacob Albright]] to serve [[German language|German-speaking]] Methodists.<ref>Hyde, ''The Story of Methodism'' pp. 457–458.</ref>

* Lyerly, Cynthia Lynn ''Methodism and the Southern Mind, 1770–1810'', (1998)

* Lyerly, Cynthia Lynn ''Methodism and the Southern Mind, 1770–1810'', (1998)

* Mathews, Donald G. ''Slavery and Methodism: A Chapter in American Morality, 1780–1845'' (1965)

* Mathews, Donald G. ''Slavery and Methodism: A Chapter in American Morality, 1780–1845'' (1965)

* Mathews-Gardner, A. Lanethea. "From Ladies Aid to NGO: Transformations in Methodist Women's Organizing in Postwar America," in Laughlin, Kathleen A., and Jacqueline L. Castledine, eds., ''Breaking the Wave: Women, Their Organizations, and Feminism, 1945–1985'' (2011) pp.&nbsp;99–112

* Mathews-Gardner, A. Lanethea. "From Ladies Aid to NGO: Transformations in Methodist Women's Organizing in Postwar America", in Laughlin, Kathleen A., and Jacqueline L. Castledine, eds., ''Breaking the Wave: Women, Their Organizations, and Feminism, 1945–1985'' (2011) pp.&nbsp;99–112

* McDowell, John Patrick. ''The Social Gospel in the South: The Woman's Home Mission Movement in the Methodist Episcopal Church, South, 1886–1939'' (1982)

* McDowell, John Patrick. ''The Social Gospel in the South: The Woman's Home Mission Movement in the Methodist Episcopal Church, South, 1886–1939'' (1982)

* Meyer, Donald ''The Protestant Search for Political Realism, 1919–1941'', (1988) {{ISBN|0-8195-5203-8}}

* Meyer, Donald ''The Protestant Search for Political Realism, 1919–1941'', (1988) {{ISBN|0-8195-5203-8}}