Methodism

"Methodist" and "Methodist Church" redirect here. For other uses, seeMethodism (disambiguation)andMethodist Church (disambiguation).

Methodism,also called theMethodist movement,is aProtestantChristiantraditionwhose origins,doctrineand practice derive from the life and teachings ofJohn Wesley.George Whitefieldand John's brotherCharles Wesleywere also significant early leaders in the movement. They were namedMethodistsfor "the methodical way in which they carried out their Christian faith".Methodism originated as arevivalmovement withinAnglicanismoriginating out of theChurch of Englandin the 18th century and became a separate denomination after Wesley's death. The movement spread throughout theBritish Empire,theUnited Statesand beyond because of vigorousmissionary work,and today has about 80 million adherents worldwide.

Wesleyan theology,which is upheld by theMethodist denominations,focuses onsanctificationand the transforming effect of faith on the character of aChristian.Distinguishing doctrines include thenew birth,assurance,imparted righteousness,and obedience to God manifested in performingworks of piety.John Wesley held thatentire sanctificationwas "the grand depositum", or foundational doctrine, of the Methodist faith and its propagation was the reason God brought Methodists into existence.Scriptureis considered theprimary authority,but Methodists also look toChristian tradition,including the historiccreeds.Most Methodists teach thatJesus Christ,theSon of God,died for all of humanityand thatsalvationis achievable for all.This is theArminiandoctrine,as opposed to theCalvinist (Reformed)position that God haspre-ordainedthe salvation of aselect groupof people. However, Whitefield and several other early leaders of the movement were consideredCalvinistic Methodistsand held to the Calvinist position.

The movement has a wide variety of forms ofworship,ranging fromhigh churchtolow churchinliturgicalusage, in addition totent revivalsandcamp meetingsheld at certain times of the year.Denominations that descend from the British Methodist tradition are generally less ritualistic, while worship in American Methodism varies depending on theMethodist denominationand congregation.Methodist worship distinctives include the observance of the quarterlylovefeast,thewatchnight serviceon New Year's Eve, as well asaltar callsin which people are invited to experience the new birth and entire sanctification.Its emphasis ongrowing in graceafter the new birth (and after being entirely sanctified) led to the creation ofclass meetingsfor encouragement in the Christian life.Methodism is known for its rich musical tradition, and Charles Wesley was instrumental in writing much of thehymnodyof Methodism.

In addition toevangelism,Methodism is known for itscharity,as well as support for the sick, the poor, and the afflicted throughworks of mercythat "flow from the love of God and neighbor" evidenced in the entirely sanctified believer.These ideals, theSocial Gospel,are put into practice by the establishment of hospitals, orphanages, soup kitchens, and schools to follow Christ's command to spreadthe gospeland serve all people.Methodists are historically known for their adherence to the doctrine ofnonconformity 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 theFriday fast.

Early Methodists were drawn from all levels of society, including the aristocracy,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 developingworking class(1760–1820).In the United States, it became the religion of many slaves, who later formedblack churchesin the Methodist tradition.

Origins

For a detailed history of Methodism in Britain, seeMethodist Church of Great Britain § History.

Further information:History of Methodism in the United StatesandJohn Wesley § Persecutions and lay preaching

John Wesley

Charles Wesley

The Methodist revival began in England with a group of men, includingJohn Wesley(1703–1791) and his younger brotherCharles(1707–1788), as a movement within the Church of England in the 18th century.The Wesley brothers founded the "Holy Club"at theUniversity of Oxford,where John was a fellow and later a lecturer atLincoln College.The club met weekly and they systematically set about living a holy life. They were accustomed to receivingCommunionevery 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.John, who was leader of the club, took the attempted mockery andturned it into a title of honour.

In 1735, at the invitation of the founder of theGeorgia Colony,GeneralJames Oglethorpe,both John and Charles Wesley set out for America to beministersto the colonists and missionaries to the Native Americans.Unsuccessful in their work, the brothers returned to England conscious of their lack of genuine Christian faith. They looked for help toPeter Boehlerand other members of theMoravian Church.At a MoravianserviceinAldersgateon 24 May 1738, John experienced what has come to be called hisevangelicalconversion, when he felt his "heart strangely warmed".He records in his journal: "I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death."Charles had reported a similar experience a few days previously. Considering this a pivotal moment, Daniel L. Burnett writes: "The significance of [John] Wesley's Aldersgate Experience is monumental... Without it the names of Wesley and Methodism would likely be nothing more than obscure footnotes in the pages of church history."

The Wesley brothers immediately began to preach salvation by faith to individuals and groups, in houses, in religioussocieties,and in the few churches which had not closed their doors to evangelical preachers.John Wesley came under the influence of the Dutch theologianJacobus Arminius(1560–1609). Arminius had rejected theCalvinistteaching that God hadpre-ordainedan elect number of people to eternal bliss while others perished eternally. Conversely,George Whitefield(1714–1770),Howell Harris(1714–1773),andSelina Hastings, Countess of Huntingdon(1707–1791)were notable for beingCalvinistic Methodists.

George Whitefield

George Whitefield, returning from his own mission in Georgia, joined the Wesley brothers in what was rapidly to become a national crusade.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,itinerantministry, in which he was dedicated toopen-air preaching– reaching crowds of thousands.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 attendparish churchservices.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.

Faced with growing evangelistic andpastoralresponsibilities, Wesley and Whitefield appointedlaypreachers and leaders.Methodist preachers focused particularly on evangelising people who had been "neglected" by the established Church of England. Wesley and his assistant preachers organized the new converts into Methodist societies.These societies were divided into groups calledclasses– intimate meetings where individuals were encouraged to confess their sins to one another and to build up each other. They also took part inlove feastswhich allowed for the sharing oftestimony,a key feature of early Methodism.Growth in numbers and increasing hostility impressed upon the revival converts a deep sense of their corporate identity.Three teachings that Methodists saw as the foundation of Christian faith were:

1. People are all, by nature, "dead in sin".
2. They arejustified by faith alone.
3. Faith produces inward andoutward holiness.

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 ofpredestination.Wesley argued (against Calvinist doctrine) that Christians could enjoy asecond blessing– entire sanctification (Christian perfection) in this life: loving God and their neighbours, meekness and lowliness of heart and abstaining from all appearance of evil.These differences put strains on the alliance between Whitefield and Wesley,with Wesley becoming hostile toward Whitefield in what had been previously close relations. Whitefield consistently begged Wesley not to let theological differences sever their friendship and, in time their friendship was restored, though this was seen by many of Whitefield's followers to be a doctrinal compromise.

Manyclergyin the established church feared that new doctrines promulgated by the Methodists, such as the necessity of anew birthfor salvation – the first work of grace, ofjustification by faithand of the constant and sustained action of theHoly Spiritupon the believer's soul, would produce ill effects upon weak minds.Theophilus Evans,an early critic of the movement, even wrote that it was "the natural Tendency of their Behaviour, in Voice and Gesture and horrid Expressions, to make People mad". In one of his prints,William Hogarthlikewise attacked Methodists as "enthusiasts" full of "Credulity, Superstition, and Fanaticism".Other attacks against the Methodists were physically violent – Wesley was nearly murdered by a mob atWednesburyin 1743.The Methodists responded vigorously to their critics and thrived despite the attacks against them.

The first Methodist chapel, "The Foundery",London.

Initially, the Methodists merely sought reform within the Church of England (Anglicanism), but the movement graduallydeparted from that Church.George Whitefield's preference for extemporaneous prayer rather than the fixed forms of prayer in theBook of Common Prayer,in addition to his insistence on the necessity of the new birth, set him at odds with Anglican clergy.

As Methodist societies multiplied, and elements of anecclesiastical systemwere, one after another, adopted, the breach between John Wesley and the Church of England gradually widened. In 1784, Wesley responded to the shortage of priests in the American colonies due to theAmerican Revolutionary Warbyordainingpreachers for America with power to administer thesacraments.Wesley's actions precipitated the split between American Methodists and the Church of England (which held that only bishops could ordain people to ministry).

With regard to the position of Methodism withinChristendom,"John Wesley once noted that what God had achieved in the development of Methodism was no mere human endeavor but the work of God. As such it would be preserved by God so long as history remained."Calling it "the grand depositum" of the Methodist faith, Wesley specifically taught that the propagation of the doctrine ofentire sanctificationwas the reason that God raised up the Methodists in the world.In light of this, Methodists traditionally promote the motto "Holiness unto the Lord".

The influence of Whitefield and Lady Huntingdon on the Church of England was a factor in the founding of theFree Church of Englandin 1844. At the time of Wesley's death there were over 500 Methodist preachers in British colonies and the United States.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.

Early Methodism experienced a radical and spiritual phase that allowedwomen 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 totestifytheir faith. However the centrality of women's role sharply diminished after 1790 as Methodist churches became more structured and more male dominated.

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".

Methodism spread throughout the British Empire and, mostly through Whitefield's preaching during what historians call theFirst Great Awakening,in colonial America. After Whitefield's death in 1770, however, American Methodism entered a more lastingWesleyanand Arminian phase of development.Revival services and camp meetings were used "for spreading the Methodist message", withFrancis Asburystating that they were "our harvest seasons".Henry Boehmreported that at a camp meeting inDoverin 1805, 1100 persons received theNew Birthand 600 believers wereentirely sanctified.Around the time ofJohn Swanel Inskip's leadership of theNational Camp Meeting Association for the Promotion of Christian Holinessin the mid to latter 1800s, 80 percent of the membership of the North Georgia Conference of the Methodist Episcopal Church, South professed being entirely sanctified.

Theology

Main article:Wesleyan theology

A traditional summary of Methodist teaching

All need to besaved.
All may be saved.
All mayknow themselves saved.
All may besaved to the uttermost.

Catechism for the Use of the People Called Methodists.

Many Methodist bodies, such as theAfrican Methodist Episcopal Churchand theUnited Methodist Church,base their doctrinal standards on theArticles of Religion,John Wesley's abridgment of theThirty-nine Articlesof the Church of England that excised its Calvinist features.Some Methodist denominations also publishcatechisms,which concisely summarise Christiandoctrine.Methodists generally accept theApostles' Creedand theNicene Creedas declarations of shared Christian faith.Methodism also affirms the traditional Christian belief in thetriune Godhead(Father, Son and Holy Spirit) as well as theorthodoxunderstanding of the person of Jesus Christ asGod incarnatewho is bothfully divine and fully human.Methodism emphasizes doctrines that indicate the power of theHoly Spiritto strengthen the faith of believers and to transform their personal lives.

Methodism is broadlyevangelicalin doctrine and is characterized by Wesleyan theology;John Wesley is studied by Methodists for his interpretation of church practice and doctrine.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 tolove one's neighbour as oneself.One popular expression of Methodist doctrine is in thehymnsof Charles Wesley.Since enthusiasticcongregational singingwas a part of the early evangelical movement, Wesleyan theology took root and spread through this channel.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.

Salvation

Methodists believe Jesus Christ died for all humanity, not a limited few: the doctrine ofunlimited atonement.

Wesleyan Methodists identify with theArminianconception offree will,as opposed to thetheological determinismof absolutepredestination.Methodism teaches thatsalvationis initiated when one chooses to respond to God, who draws the individual near to him (the Wesleyan doctrine ofprevenient grace), thus teachingsynergism.Methodists interpret Scripture as teaching that thesaving workof Jesus Christ is for all people (unlimited atonement) but effective only to those who respond and believe, in accordance with theReformationprinciples ofsola gratia(grace alone) andsola fide(faith alone).John Wesley taught four key points fundamental to Methodism:

1. A person is free not only to reject salvation but also to accept it by an act of free will.
2. All people who are obedient tothe gospelaccording to the measure of knowledge given them will be saved.
3. The Holy Spirit assures a Christian that they arejustifiedby faith in Jesus (assurance of faith).
4. Christians in this life are capable ofChristian perfectionand are commanded by God to pursue it.

After thefirst work of grace(the new birth),Methodistsoteriologyemphasizes the importance of the pursuit of holiness in salvation,a concept best summarized in a quote by Methodist evangelistPhoebe Palmerwho stated that "justification would have ended with me had I refused to be holy."Thus, for Methodists, "true faith... cannot subsist without works."Methodism, inclusive of theholiness movement,thus teaches that "justification [is made] conditional on obedience and progress insanctification",emphasizing "a deep reliance upon Christ not only in coming to faith, but in remaining in the faith."John Wesley taught that the keeping of the moral law contained in theTen Commandments,as well as engaging in theworks of pietyand theworks of mercy,were "indispensable for our sanctification".

Methodists also believe in thesecond work of grace– Christian perfection, also known as entire sanctification, which removesoriginal sinand makes the believer holy.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."

Methodist churches teach thatapostasycan occur through a loss of faith or throughsinning.If a personbackslidesbut later decides to return to God, he or she must confess his or her sins and be entirely sanctified again (the Arminian doctrine ofconditional security).

See also:Baptism with the Holy Spirit

Sacraments

Methodists hold thatsacramentsare sacred acts of divine institution. Methodism has inherited its liturgy fromAnglicanism,although Wesleyan theology tends to have a stronger "sacramental emphasis" than that held byevangelical Anglicans.

In common with most Protestants, Methodists recognize two sacraments as being instituted by Christ:BaptismandHoly Communion(also called the Lord's Supper).Most Methodist churches practiceinfant baptism,in anticipation of a response to be made later (confirmation), as well asbaptism of believing adults.TheCatechism for the Use of the People Called Methodistsstates that, "[in Holy Communion] Jesus Christ ispresentwith his worshipping people and gives himself to them as their Lord and Saviour. "In the United Methodist Church, the explanation of howChrist's presence is made manifestin the elements (bread and wine) is described as a "Holy Mystery".

Methodist churches generally recognize sacraments to be ameans of grace.John Wesley held that God also impartedgraceby other established means such as public and privateprayer,Scripture reading,studyandpreaching,public worship,andfasting;these constitute the works of piety.Wesley considered means of grace to be "outward signs, words, or actions... to be the ordinary channels whereby [God] might convey to men, preventing [i.e., preparing], justifying or sanctifying grace."Specifically Methodist means, such as theclass meetings,provided his chief examples for these prudential means of grace.

Sources of teaching

Further information:Wesleyan QuadrilateralandPrima scriptura

American Methodist theologianAlbert Outler,in assessing John Wesley's own practices of theological reflection, proposes a methodology termed the "Wesleyan Quadrilateral".Wesley's Quadrilateral is referred to in Methodism as "our theological guidelines" and is taught to itsministers(clergy) inseminaryas the primary approach to interpreting Scripture and gaining guidance for moral questions and dilemmas faced in daily living.

Traditionally, Methodists declare theBible(OldandNew Testaments) to be the only divinely inspired Scripture and the primary source of authority for Christians.The historic Methodist understanding of Scripture is based on the superstructure ofWesleyan covenant theology.Methodists also make use oftradition,drawing primarily from the teachings of theChurch Fathers,as a secondary source of authority. Tradition may serve as a lens through which Scripture is interpreted. Theological discourse for Methodists almost always makes use of Scripture read inside the wider theological tradition of Christianity.

John Wesley contended that a part of the theological method would involve experiential faith.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 divorcefaithfromreason.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 Godrevealed"so far as it is necessary for our salvation."

Prayer, worship, and liturgy

Communion tablebehind therailinWesley's Chapel,London. Thereredosdepicts theTen Commandments.

Early Methodism was known for its "almost monastic rigors, its living by rule, [and] its canonical hours of prayer".It inherited from itsAnglican patrimonythe practice of reciting theDaily Office,which Methodist Christians were expected topray.The first prayer book of Methodism,The Sunday Service of the Methodists with other occasional Servicesthus included the canonical hours of both Morning Prayer and Evening Prayer; these services were observed everyday inearly Christianity,though on theLord's Day,worship included the Eucharist.Later Methodist liturgical books, such as theMethodist Worship Book(1999) provide for Morning Prayer and Evening Prayer to be prayed daily; theUnited Methodist Churchencourages its communicants to pray the canonical hours as "one of the essential practices" of being a disciple of Jesus.Some Methodist religious orders publish the Daily Office to be used for that community, for example,The Book of Offices and Services of The Order of Saint Lukecontains the canonical hours to be prayed traditionally atseven fixed prayer times:Lauds(6 am),Terce(9 am),Sext(12 pm),None(3 pm),Vespers(6 pm),Compline(9 pm) andVigil(12 am).Some Methodist congregations offer daily Morning Prayer.

With respect to public worship, Methodism was endowed by the Wesley brothers with worship characterised by a twofold practice: the ritual liturgy of theBook of Common Prayeron the one hand and the non-ritualistic preaching service on the other.This twofold practice became distinctive of Methodism because worship in the Church of England was based, by law, solely on theBook of Common Prayerand worship in theNonconformistchurches was almost exclusively that of "services of the word", i.e. preaching services, withHoly Communionbeing observed infrequently. John Wesley's influence meant that, in Methodism, the two practices were combined, a situation which remains characteristic of the tradition.Methodism has heavily emphasized "offerings ofextemporeand spontaneous prayer ".

United Methodist minister breaking bread during a Communion service

Historically, Methodist churches have devoutly observed theLord's Day(Sunday) with a morningservice of worship,along with an evening service of worship (with the evening service being aimed at seekers and focusing on "singing, prayer, and preaching" ); the holding of a midweek prayer meeting on Wednesday evenings has been customary.18th-century Methodist church services were characterized by the following pattern: "preliminaries (e.g., singing, prayers, testimonies), to a 'message,' followed by an invitation to commitment", the latter of which took the formaltar call—a practice that a remains "a vital part" of worship.A number of Methodist congregations devote a portion of their Sunday evening service and mid-week Wednesday evening prayer meeting to having congregants share their prayer requests, in addition to hearing personaltestimoniesabout their faith and experiences in living the Christian life.After listening to various members of the congregation voice their prayer requests, congregants may kneel forintercessory prayer.TheLovefeast,traditionally practiced quarterly, was another practice that characterized early Methodism as John Wesley taught that it was an apostolicordinance.Worship, hymnology, devotional and liturgical practices in Methodism were also influenced byLutheran Pietismand, in turn, Methodist worship became influential in theHoliness movement.

In America, the United Methodist Church andFree Methodist Church,as well as thePrimitive Methodist ChurchandWesleyan Methodist Church,have a wide variety of forms of worship, ranging fromhigh churchtolow churchinliturgicalusage. When the Methodists in America were separated from the Church of England because of the American Revolution, John Wesley provided a revised version of theBook of Common PrayercalledThe Sunday Service of the Methodists; With Other Occasional Services(1784).Today, the primaryliturgical booksof the United Methodist Church areThe United Methodist HymnalandThe United Methodist Book of Worship(1992). Congregations employ its liturgy and rituals as optional resources, but their use is not mandatory. These books contain the liturgies of the church that are generally derived from Wesley'sSunday Serviceand from the 20th-centuryliturgical renewal movement.

TheBritish Methodist Churchis less ordered, or less liturgical, in worship. It makes use of theMethodist Worship Book(similar to the Church of England'sCommon Worship), containing set services andrubricsfor the celebration of otherrites,such as marriage. TheWorship Bookis also ultimately derived from Wesley'sSunday Service.

A unique feature of American Methodism has been the observance of theseasonofKingdomtide,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.

A second distinctive liturgical feature of Methodism is the use ofCovenant Services.Although practice varies between national churches, most Methodist churches annually follow the call of John Wesley for a renewal of theircovenantwith God. It is common for each congregation to use the Covenant Renewal liturgy during thewatchnight servicein the night ofNew Year's Eve,though in Britain, these are often on the first 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.

Methodist preachers were known for promulgating the doctrines of thenew birthandentire sanctificationto the public at events such as tent revivals, brush arbor revivals and camp meetings (depicted here in an engraving), which they believe is the reason that God brought them into existence.

As John Wesley advocated outdoor evangelism,revival servicesare a traditional worship practice of Methodism that are often held in churches, as well as atcamp meetings,brush arbor revivals,andtent revivals.

Membership

Traditionally, Methodistconnexionsdescending from the tradition of theMethodist Episcopal Churchhave a probationary period of six months before an individual is admitted intochurch membershipas a full member of a congregation.Given the wide attendance at Methodistrevival meetings,many people started to attend Methodist services of worship regularly, though they had not yet committed to membership.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."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".In the historic Methodist system, probationers were eligible to become members ofclass meetings,where they could be further discipled in their faith.

Catechismssuch asThe Probationer's Handbook,authored by ministerStephen O. Garrison,have been used by probationers to learn the Methodist faith.After six months, probationers were examined before the Leaders and Stewards' Meeting (which consisted ofClass LeadersandStewards) where they were to provide "satisfactory assurance both of the correctness of his faith and of his willingness to observe and keep the rules of the church."If probationers were able to do this, they were admitted as full members of the congregation by thepastor.

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."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 beingbaptized.The same structure is found in theAfrican Methodist Episcopal Zion Church,which teaches:

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

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".After the six-month probation period, "A probationer may be admitted to full membership, provided he/she has served out his/her probation, has been baptized, recommended at the Leaders' Meeting, and, if none has been held according to law, recommended by the Leader, and, on examination by the Pastor before the Church as required in ¶600 has given satisfactory assurance both of the correctness of his/her faith, and of his/her willingness to observe and keep the rules of our Church."TheAllegheny Wesleyan Methodist Connectionadmits to associate membership, by vote of the congregation, those who give affirmation to two questions: "1) Does the Lord now forgive your sins? 2) Will you acquaint yourself with the discipline of our connection and earnestly endeavor to govern your life by its rules as God shall give you understanding?"Probationers who wish to become full members are examined by the advisory board before being received as such through four vows (on thenew birth,entire sanctification,outward holiness,and assent to theArticles of Religion) and acovenant.In theUnited Methodist Church,the process of becoming a professing member of a congregation is done through the taking membership vows (normatively in the rite ofconfirmation) after a period of instruction and receiving the sacrament of baptism.It is the practice of certain Methodist connexions that when people become members of a congregation, they are offered theRight Hand of Fellowship.Methodists traditionally celebrate theCovenant Renewal Serviceas thewatchnight serviceannually on New Year's Eve, in which members renew theircovenantwith God and the Church.

Lifestyle

Further information:Outward holiness

Early Methodists woreplain dress,with Methodist clergy condemning "high headdresses, ruffles, laces, gold, and 'costly apparel' in general".John Wesley recommended that Methodists annually read his thoughtsOn Dress;in that sermon, Wesley expressed his desire for Methodists: "Let me see, before I die, a Methodist congregation, full as plain dressed as aQuakercongregation. "The 1858 Discipline of theWesleyan Methodist Connectionthus stated that "we would... enjoin on all who fear God plain dress."Peter Cartwright,a Methodistrevivalist,stated that in addition to wearing plain dress, the early Methodists distinguished themselves from other members of society byfastingonce a week,abstaining from alcohol(teetotalism), and devoutlyobserving the Sabbath.Methodistcircuit riderswere known for practicing thespiritual disciplineofmortifying the fleshas they "arose well before dawn for solitary prayer; they remained on their kneeswithout food or drinkor physical comforts sometimes for hours on end. "The early Methodists did not participate in, and condemned, "worldly habits" including "playing cards, racing horses, gambling, attending the theater, dancing (both in frolics and balls), and cockfighting."

In Methodism, fasting is considered one of theworks of piety.The Directions Given to Band Societies (25 December 1744) by John Wesley mandate fasting and abstinence from meat onall Fridays of the year(in remembrance of the crucifixion of Jesus).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.

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.Denominations of theconservative holiness movement,such as theAllegheny Wesleyan Methodist ConnectionandEvangelical Methodist Church Conference,continue to reflect the spirit of the historic Methodist practice of wearing plain dress, withmembersabstaining from the "wearing of apparel which does not modestly and properly clothe the person" and "refraining from the wearing of jewelry" and "superfluous ornaments (including the wedding ring)".TheFellowship of Independent Methodist Churches,which continues to observe theordinanceofwomen's headcovering,stipulates "renouncing all vain pomp and glory" and "adorning oneself with modest attire."The General Rules of the Methodist Church in America, which are among the doctrinal standards of many Methodist Churches, promote first-day Sabbatarianism as they require "attending upon all the ordinances of God" including "the public worship of God" and prohibit "profaning the day of the Lord, either by doing ordinary work therein or by buying or selling."

Contemporary Methodist denominations

See also:List of Methodist denominations

Methodism is a worldwide movement and Methodist churches are present on all populated continents.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.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 theWorld Methodist Council,an international association of 80 Methodist, Wesleyan, and relatedunitingdenominations,representing about 80 million people.

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

Jerusalem's Church, Copenhagen,the main Methodist church in Denmark

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.Today theUnited 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).Other smaller Methodist denominations exist in Europe.

Great Britain

Further information:Methodist Church of Great Britain

See also:Organisation of the Methodist Church of Great Britain

The original body founded as a result of Wesley's work came to be known as theWesleyan Methodist Church.Schismswithin the original church, and independentrevivals,led to the formation of a number of separate denominations calling themselves "Methodist". The largest of these were thePrimitive Methodists,deriving from a revival atMow CopinStaffordshire,theBible Christians,and theMethodist 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 theUnited Methodist Church;then the three major streams of British Methodismunited in 1932to form the presentMethodist Church of Great Britain.The fourth-largest denomination in the country, the Methodist Church of Great Britain has about 202,000 members in 4,650 congregations.

Wesley's ChapelinLondonwas established by John Wesley, whose statue stands in the courtyard.

Early Methodism was particularly prominent inDevonandCornwall,which were key centers of activity by theBible Christianfaction of Methodists.The Bible Christians produced many preachers, and sent many missionaries to Australia.Methodism also grew rapidly in the old mill towns ofYorkshireandLancashire,where the preachers stressed that the working classes were equal to the upper classes in the eyes of God.In Wales, three elements separately welcomed Methodism: Welsh-speaking, English-speaking, andCalvinistic.

British Methodists, in particular the Primitive Methodists, took a leading role in thetemperance movementof 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.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 themanse).The choice to consume alcohol is now a personal decision for any member.

The Central Hall in Westminster, London

British Methodism does not havebishops;however, it has always been characterised by a strong central organisation, theConnexion,which holds an annual Conference (the church retains the 18th-century spellingconnexionfor many purposes). The Connexion is divided into Districts in the charge of the chairperson (who may be male or female). Methodist districts often correspond approximately, in geographical terms, to counties – as do Church of Englanddioceses.The districts are divided intocircuitsgoverned by the Circuit Meeting and led and administrated principally by a superintendent minister.Ministersare appointed to Circuits rather than to individual churches, although some large inner-city churches, known as "central halls", are designated as circuits in themselves – of theseWestminster Central Hall,oppositeWestminster Abbeyin central London, is the best known. Most circuits have fewer ministers than churches, and the majority of services are led by laylocal preachers,or by supernumerary ministers (ministers who have retired, called supernumerary because they are not counted for official purposes in the numbers of ministers for the circuit in which they are listed). The superintendent and other ministers are assisted in the leadership and administration of the Circuit by circuit stewards – laypeople with particular skills who, who with the ministers, collectively form what is normally known as the Circuit Leadership Team.

The Methodist Council also helps to run a number of schools, including twopublic schoolsinEast Anglia:Culford Schoolandthe Leys School.The council promotes an all round education with a strong Christianethos.

Other Methodist denominations in Britain include: theFree Methodist Church,theFellowship of Independent Methodist Churches,theChurch of the Nazarene,andThe Salvation Army,all of which are Methodist churches aligned with theholiness movement,as well as theWesleyan Reform Union,an early secession from the Wesleyan Methodist Church, and theIndependent Methodist Connexion.

Ireland

A Methodist chapel inAthlone,opened in 1865

Main article:Methodist Church in Ireland

John Wesley visited Ireland on at least twenty-four occasions and established classes and societies.TheMethodist 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,there were around 50,000 Methodists across Ireland. The biggest concentration – 13,171 – was inBelfast,with 2,614 inDublin.As of 2011,it is the fourth-largest denomination in Northern Ireland, with Methodists accounting for 3% of the population.

Eric Gallagherwas the President of the Church in the 1970s, becoming a well-known figure in Irish politics.He was one of the group of Protestant churchmen who met withProvisional IRAofficers inFeakle, County Clareto try to broker peace. The meeting was unsuccessful due to aGardaraid on the hotel.

In 1973, theFellowship of Independent Methodist Churches(FIMC) was established as a number of theologically conservative congregations departed both theMethodist Church in IrelandandFree Methodist Churchdue to what they perceived as the rise ofModernismin those denominations.

Italy

The Methodist chapel inRomehouses Italian and English-speaking congregations

TheItalian Methodist Church(Italian:Chiesa Metodista Italiana) is a small Protestant community in Italy,with around 7,000 members.Since 1975, it is in a formal covenant ofpartnership with the Waldensian Church,with a total of 45,000 members.Waldensiansare a Protestant movement which started inLyon,France, in the late 1170s.

Italian Methodism has its origins in the Italian Free Church, BritishWesleyan MethodistMissionary Society, and theAmerican 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 thePapal Statesand unification of Italy in 1870.

Bertrand M. Tipple,minister of the American Methodist Church in Rome, founded a college there in 1914.

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.It helps facilitate Methodist relationships with the wider Church, especially the Roman Catholic Church.

Nordic and Baltic countries

HammerfestMethodist Church in Norway was the world's most northerly Methodist congregation when established in 1890.

Methodist church inTampere,Finland

The "Nordic and Baltic Area" of the United Methodist Church covers theNordic countries(Denmark, Sweden, Norway, and Finland) and theBaltic countries(Estonia, Latvia, and Lithuania). Methodism was introduced to the Nordic countries in the late 19th century.Today theUnited Methodist Church in Norway(Norwegian:Metodistkirken) is the largest annual meeting in the region with 10,684 members in total (as of 2013).TheUnited Methodist Church in Sweden(Swedish:Metodistkyrkan) joined theUniting Church in Swedenin 2011.

Methodist church inPilviškiai,Lithuania

In Finland, Methodism arrived throughOstrobothnianssailors in the 1860s, and Methodism spread especially inSwedish-speakingOstrobothnia. The first Methodist congregation was founded inVaasain 1881 and the first Finnish-speaking congregation inPoriin 1887.At the turn of the century, the congregation in Vaasa became the largest and most active congregation in Methodism.

France

The French Methodist movement was founded in the 1820s by Charles Cook in the village ofCongéniesinLanguedocnearNîmesandMontpellier.The most important chapel of department was built in 1869, where there had been aQuakercommunity since the 18th century.Sixteen Methodist congregations voted to join theReformed Church of Francein 1938.In the 1980s, missionary work of a Methodist church inAgenled to new initiatives inFleuranceandMont de Marsan.

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,the UEEM has around 1,200 members and 30 ministers.

Germany

Further information (in German):Evangelisch-methodistische Kirche

Methodist chapel at the foot of theAchalmmountain,Baden-Württemberg

In Germany, Switzerland and Austria,Evangelisch-methodistische Kircheis the name of theUnited Methodist Church.The German part of the church had about 52,031 members in 2015.Members are organized into three annual conferences: north, east and south.All three annual conferences belong to theGermany Central Conference.Methodism is most prevalent in southernSaxonyand aroundStuttgart.

A Methodist missionary returning from Britain introduced (British) Methodism to Germany in 1830, initially in the region ofWürttemberg.Methodism was also spread in Germany through the missionary work of theMethodist Episcopal Churchwhich began in 1849 inBremen,soon spreading toSaxonyand other parts of Germany. Other Methodist missionaries of theEvangelical Associationwent near Stuttgart (Württemberg) in 1850.Further Methodist missionaries of theChurch of the United Brethren in Christworked inFranconiaand other parts of Germany from 1869 until 1905.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. AfterWorld War I,the 1919Weimar Constitutionallowed Methodists to worship freely and many new chapels were established. In 1936, German Methodists elected their first bishop.

Hungary

The first Methodist mission in Hungary was established in 1898 inBácska,in a then mostly German-speaking town ofVerbász(since 1918 part of the Serbian province ofVojvodina).In 1905 a Methodist mission was established also inBudapest.In 1974, a group later known as theHungarian Evangelical Fellowshipseceded from the Hungarian Methodist Church over the question of interference by the communist state.

As of 2017,the United Methodist Church in Hungary, known locally as the Hungarian Methodist Church (Hungarian:Magyarországi Metodista Egyház), had 453 professing members in 30 congregations.It runs two student homes, two homes for the elderly, the Forray Methodist High School, the Wesley Scouts and the Methodist Library and Archives.The church has a special ministry among theRoma.

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,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.However, the list of recognized churches was lengthened to 32 at the end of February 2012.This gave recognition to the Hungarian Methodist Church and theSalvation Army,which was banned in Hungary in 1949 but had returned in 1990, but not to the Hungarian Evangelical Fellowship. The legislation has been strongly criticised by theVenice Commissionof theCouncil of Europeas discriminatory.

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.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.

Russia

The Methodist Church established several strongholds in Russia –Saint Petersburgin the west and theVladivostokregion in the east, with large Methodist centres inMoscowandEkaterinburg (former Sverdlovsk).Methodists began their work in the west among Swedish immigrants in 1881 and started their work in the east in 1910.On 26 June 2009, Methodists celebrated the 120th year since Methodism arrived in Czarist Russia by erecting a new Methodist centre in Saint Petersburg.A Methodist presence was continued in Russia for 14 years after theRussian Revolution of 1917through the efforts ofDeaconess Anna Eklund.In 1939, political antagonism stymied the work of the Church and Deaconess Anna Eklund was coerced to return to her native Finland.

After 1989, the Soviet Union allowed greatly increased religious freedomsand this continued after the USSR's collapse in 1991. During the 1990s, Methodism experienced a powerful wave of revival in the nation.Three sites in particular carried the torch – Samara, Moscow and Ekaterinburg. As of 2011,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.

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.A Methodist revival spread in theBritish West Indiesdue to the work of British missionaries.Missionaries established societies which would later become theMethodist Church in the Caribbean and the Americas(MCCA). The MCCA has about 62,000 members in over 700 congregations, ministered by 168 pastors.There are smaller Methodist denominations that have seceded from the parent church.

Antigua

Baxter Memorial Church inEnglish Harbour

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 Religionsent 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.

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 andprayer meetingsas best as they could.

On 2 April 1778, John Baxter, a local preacher and skilled shipwright fromChathaminKent,England, landed atEnglish Harbourin 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.

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.

In 1786, the missionary endeavour in the Caribbean was officially recognized by the Methodist Conference in England, and that same yearThomas Coke,having been made Superintendent of the church two years previously in America by Wesley, was travelling toNova Scotia,but weather forced his ship to Antigua.

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.

Barbados

FollowingWilliam J. Shrewsbury'spreaching in the 1820s,Sarah Ann Gill(1779–1866), a free-born black woman, usedcivil disobediencein 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.

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.

Francis Godson(1864–1953), a Methodist minister, who having served briefly in several of the Caribbean islands, eventually immersed himself in helping those in hardship of theFirst World Warin Barbados. He was later appointed to theLegislative Council of Barbados,and fought for the rights ofpensioners.He was later followed by renowned BarbadianAugustus Rawle Parkinson(1864–1932),who also was the first principal of the Wesley Hall School,Bridgetownin Barbados (which celebrated its 125th anniversary in September 2009).

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.Their contemporary and late member of the Dalkeith Methodist Church, was the former secretary of theUniversity of the West Indies,consultant of theCanadian Training Aid Programmeand 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.

Africa

Most Methodist denominations in Africa follow the British Methodist tradition and see theMethodist Church of Great Britainas their mother church. Originally modelled on the British structure, since independence most of these churches have adopted anepiscopal modelof 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.It has seen exponential growth since the turn of the millennium.

Christianity was established in Nigeria with the arrival in 1842 of aWesleyan Methodistmissionary.He had come in response to the request for missionaries by theex-slaves who returned to Nigeria from Sierra Leone.From the mission stations established inBadagryandAbeokuta,the Methodist church spread to various parts of the country west of the River Niger and part of the north. In 1893 missionaries of thePrimitive Methodist Churcharrived from Fernando Po, an island off the southern coast of Nigeria. From there the Methodist Church spread to other parts of the country, east of the River Niger and also to parts of the north. The church west of the River Niger and part of the north was known as the Western Nigeria District and east of the Niger and another part of the north as the Eastern Nigeria District. Both existed independently of each other until 1962 when they constituted the Conference of Methodist Church Nigeria. The conference is composed of seven districts. The church has continued to spread into new areas and has established a department for evangelism and appointed a director of evangelism. Anepiscopal systemof church governance adopted in 1976 was not fully accepted by all sections of the church until the two sides came together and resolved to end the disagreement. A new constitution was ratified in 1990. The system is still episcopal but the points which caused discontent were amended to be acceptable to both sides. Today, the Nigerian Methodist Church has a prelate, eight archbishops and 44 bishops.

Ghana

Main article:Methodist Church Ghana

Methodist bishopsat a church conference inWinneba,2008

Methodist Church Ghana is one of the largest Methodist denominations, with around 800,000 members in 2,905 congregations, ministered by 700 pastors.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 theWesleyan Methodist Church,inaugurated with the arrival of Joseph Rhodes Dunwell to theGold Coastin 1835.Like the mother church, the Methodist Church in Ghana was established by people of Protestant background. Roman Catholic and Anglican missionaries came to the Gold Coast from the 15th century. A school was established in Cape Coast by the Anglicans during the time of Philip Quaque, a Ghanaian priest. Those who came out of this school had Bible copies and study supplied by theSociety for the Propagation of Christian Knowledge.A member of the resulting Bible study groups, William De-Graft, requested Bibles through Captain Potter of the shipCongo.Not only were Bibles sent, but also a Methodist missionary. In the first eight years of the Church's life, 11 out of 21 missionaries who worked in the Gold Coast died.Thomas Birch Freeman,who arrived at the Gold Coast in 1838 was a pioneer of missionary expansion. Between 1838 and 1857 he carried Methodism from the coastal areas toKumasiin theAsantehinterland of the Gold Coast. He also established Methodist Societies in Badagry and AbeoKuta in Nigeria with the assistance of William De-Graft.

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.

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'sConstitution and Standing Orders.

Southern Africa

Main article:Methodist Church of Southern Africa

A Methodist chapel inLeliefontein, Northern Cape,South Africa

TheMethodist Churchoperates across South Africa, Namibia, Botswana, Lesotho and Swaziland, with a limited presence in Zimbabwe and Mozambique. It is a member church of theWorld Methodist Council.

Methodism inSouthern Africabegan 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.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.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.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.

The Methodist Church of Southern Africa is the largestmainline Protestantdenomination in South Africa – 7.3% of the South African population recorded their religious affiliation as 'Methodist' in the last national census.

Asia

China

Flower Lane Churchis the first Methodist church erected in downtownFuzhou.

Former Methodist school inWuhan(founded 1885)

Methodism was brought to China in the autumn of 1847 by theMethodist Episcopal Church.The first missionaries sent out wereJudson Dwight CollinsandMoses Clark White,who sailed fromBoston15 April 1847, and reachedFuzhou6 September. They were followed by Henry Hickok andRobert Samuel Maclay,who arrived 15 April 1848. In 1857, the first convert was baptised in connection with its labours. In August 1856, a brick built church was dedicated named the "Church of the True God" (Chinese:Chân thần đường;pinyin:Zhēnshén táng), the first substantial church building erected in Fuzhou by Protestant Missions. In the winter of the same year another brick built church, located on the hill in the suburbs on the south bank of theMin,was finished and dedicated, called the "Church of Heavenly Peace".In 1862, the number of members was 87. The Fuzhou Conference was organized byIsaac W. Wileyon 6 December 1867, by which time the number of members and probationers had reached 2,011.

Hok Chau (Chu học;Zhōu Xué;also known as Lai-Tong Chau,Chu lệ đường;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 theLondon Missionary Societyin 1839, set up Wai Ai Clinic (Huệ ái y quán;Huì ài yī guǎn).Liang Fa,Hok Chau and others worked there. Liang baptized Chau in 1852. The Methodist Church based in Britain sent missionaryGeorge Piercyto 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.

In 1867, the mission sent out the first missionaries to Central China, who began work atJiu gian g.In 1869, missionaries were also sent to thecapital cityBeijing,where they laid the foundations of the work of the North China Mission. In November 1880, theWest China Missionwas established inSichuan Province.In 1896, the work in the Hinghua prefecture (modern-dayPutian) and surrounding regions was also organized as a Mission Conference.

In 1947, the Methodist Church in the Republic of China celebrated its centenary. In 1949, however, the Methodist Church moved to Taiwan with theKuomintanggovernment.

Hong Kong

See also:The Methodist Church, Hong Kong

India

See also:Church of South IndiaandMethodist Church in India

TheCSIEnglish Wesley Church inChennaiis one of the oldest Methodist chapels in India.

Methodism came to India twice, in 1817 and in 1856, according to P. Dayanandan who has extensively researched the subject.Thomas Coke and six other missionaries set sail for India on New Year's Day in 1814. Coke, then 66, died en route. Rev. James Lynch was the one who finally arrived inMadrasin 1817 at a place called Black Town (Broadway), later known as George Town. Lynch conducted the first Methodist missionary service on 2 March 1817, in a stable.

The first Methodist church was dedicated in 1819 atRoyapettah.A chapel at Broadway (Black Town) was later built and dedicated on 25 April 1822.This church was rebuilt in 1844 since the earlier structure was collapsing.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 areElijah Hooleand Thomas Cryer, who came as missionaries to Madras.

In 1857, the Methodist Episcopal Church started its work in India, and with prominent evangelists likeWilliam Taylorof the Emmanuel Methodist Church,Vepery,born in 1874. The evangelistJames Mills Thoburnestablished the Thoburn Memorial Church in Calcutta in 1873 and the Calcutta Boys' School in 1877.

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 theMethodist 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.

Malaysia and Singapore

Main articles:Methodist Church in MalaysiaandMethodist Church in Singapore

Missionaries from Britain, North America, and Australia founded Methodist churches in manyCommonwealthcountries. These are now independent from their former "mother" churches. In addition to the churches, these missionaries often also founded schools to serve the local community. A good example of such schools are theMethodist Boys' School in Kuala Lumpur,Methodist Girls' School and Methodist Boys' SchoolinGeorge Town,andAnglo-Chinese School,Methodist Girls' School,Paya Lebar Methodist Girls SchoolandFairfield Methodist Schoolsin Singapore.

Philippines

Methodism in the Philippines began shortly after the United States acquired the Philippines in 1898 as a result theSpanish–American War.On 21 June 1898, after theBattle of Manila Baybut before theTreaty of Paris,executives of the American Mission Society of the Methodist Episcopal Church expressed their desire to join otherProtestantdenominations in starting mission work in the islands and to enter into aComity Agreementthat would facilitate the establishment of such missions. The first Protestant worship service was conducted on 28 August 1898 by an American military chaplain named George C. Stull. Stull was an ordained Methodist minister from the Montana Annual Conference of The Methodist Episcopal Church (later part of the United Methodist Church after 1968).

Consecration of the first Presiding Bishop of Ang Iglesia Metodista sa Pilipinas held at Luacan Church inBataan,Philippines

Methodist and Wesleyan traditions in the Philippines are shared by three of the largest mainline Protestant churches in the country:The United Methodist Church in the Philippines,Iglesia Evangelica Metodista En Las Islas Filipinas( "Evangelical Methodist Church in the Philippine Islands", abbreviated IEMELIF), and TheUnited Church of Christ in the Philippines.There are also evangelical Protestant churches in the country of the Methodist tradition like the Wesleyan Church of the Philippines, theFree Methodist Churchof the Philippines,and theChurch of the Nazarene.There are also the IEMELIF Reform Movement (IRM), The Wesleyan (Pilgrim Holiness) Church of the Philippines, the Philippine Bible Methodist Church, Incorpoorated, the Pentecostal Free Methodist Church, Incorporated, the Fundamental Christian Methodist Church, The Reformed Methodist Church, Incorporated, The Methodist Church of the Living Bread, Incorporated, and the Wesley Evangelical Methodist Church & Mission, Incorporated.

There are threeepiscopal areasof the United Methodist Church in the Philippines: the Baguio Episcopal Area, Davao Episcopal Area and Manila Episcopal Area.

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 theAng Iglesia Metodista sa Pilipinas( "The Methodist Church in the Philippines" ) in 2010,led by BishopLito C. Tangonan,George Buenaventura, Chita Milan and Atty. Joe Frank E. Zuñiga. The group finally declared full autonomy and legal incorporation with theSecurities and Exchange Commissionwas approved on 7 December 2011 with papers held by present procurators. It now has 126 local churches inMetro Manila,Palawan,Bataan,Zambales,Pangasinan,Bulacan,Aurora,Nueva Ecija,as well as parts ofPampangaandCavite.Tangonan was consecrated as the denomination's first Presiding Bishop on 17 March 2012.

South Korea

Main article:Korean Methodist Church

The Korean Methodist Church (KMC) is one of the largest churches in South Korea with around 1.5 million members and 8,306 ministers.Methodism in Korea grew out of British and American mission work which began in the late 19th century. The first missionary wasRobert Samuel Maclayof theMethodist Episcopal Church,who sailed from Japan in 1884 and was given the authority of medical and schooling permission from emperorGojong.The Korean church became fully autonomous in 1930, retaining affiliation with Methodist churches in America and later the United Methodist Church.The church experienced rapid growth in membership throughout most of the 20th century – in spite of theKorean War– before stabilizing in the 1990s.The KMC is a member of the World Methodist Council and hosted the first Asia Methodist Convention in 2001.

There are manyKorean-languageMethodist churches in North America catering to Korean-speaking immigrants, not all of which are named as Methodist.

Taiwan

In 1947, the Methodist Church in the Republic of China celebrated its centenary. In 1949, however, the Methodist Church moved to Taiwan with theKuomintanggovernment. 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 (includingTunghai University). In 1972, the Methodist Church in the Republic of China became autonomous, and the first bishop was installed in 1986.

Americas

Brazil

TheMethodist Church in Brazilwas 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, theMethodist University of Piracicaba.As of 2011,the Brazilian Methodist Church is divided into eight annual conferences with 162,000 members.

Canada

Further information:Methodist Church, CanadaandUnited Church of Canada

Metropolitan United Church,Toronto

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 wasWilliam Black(1760–1834) who began preaching in settlements along thePetitcodiac RiverofNew Brunswickin 1781.A few years afterwards, Methodist Episcopal circuit riders from theU.S. stateofNew Yorkbegan to arrive inCanada Westat Niagara, and the north shore ofLake Eriein 1786, and at theKingstonregion on the northeast shore ofLake Ontarioin the early 1790s. At the time the region was part ofBritish North Americaand became part of Upper Canada after theConstitutional Act of 1791.UpperandLower Canadawere both parts of the New York Episcopal Methodist Conference until 1810 when they were transferred to the newly formed Genesee Conference. Reverend Major George Neal began to preach in Niagara in October 1786 and was ordained in 1810 by Bishop Philip Asbury, at the Lyons, New York Methodist Conference. He was Canada's first saddlebag preacher and travelled from Lake Ontario to Detroit for 50 years preaching the gospel.

The spread of Methodism in the Canadas was seriously disrupted by theWar of 1812but quickly gained lost ground after theTreaty of Ghentwas signed in 1815. In 1817, the British Wesleyans arrived in the Canadas from the Maritimes but by 1820 had agreed, with the Episcopal Methodists, to confine their work to Lower Canada (present-dayQuebec) while the latter would confine themselves to Upper Canada (present-dayOntario). In the summer of 1818, the first place of public worship was erected for the Wesleyan Methodists inYork,later Toronto. The chapel for the First Methodist Church was built on the corner of King Street and Jordan Street, the entire cost of the building was $250, an amount that took the congregation three years to raise.In 1828, Upper Canadian Methodists were permitted by the General Conference in the United States to form an independent Canadian Conference and, in 1833, the Canadian Conference merged with the British Wesleyans to form the Wesleyan Methodist Church in Canada. In 1884, most Canadian Methodists were brought under the umbrella of theMethodist Church, Canada.

In 1925, the Methodist Church, Canada and mostPresbyteriancongregations (then by far the largest Protestant communion in Canada), most Congregational Union of Ontario and Quebec congregations, Union Churches in Western Canada, and the American Presbyterian Church inMontrealmerged to form theUnited Church of Canada.In 1968, theEvangelical United BrethrenChurch's Canadian congregations joined after their American counterparts joined the United Methodist Church.

Mexico

A Methodist church inApizaco, Tlaxcala

The Methodist Church came toMexicoin 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 inMexico City.He was ordered by M. D. William Butler to go to México. Bishop John C. Keener arrived from theMethodist Episcopal Church, Southin January 1873.

In 1874, M. D. William Butler established the first Protestant Methodist school of México, inPuebla.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,with two campuses in Puebla State, and one inOaxaca.A few years later the principal of the school created a Methodist university.

On 18 January 1885, the first Annual Conference of the United Episcopal Church of México was established.

United States

Main article:History of Methodism in the United States

Barratt's Chapel,built in 1780, is the oldest Methodist church in the United States built for that purpose. The church was a meeting place ofAsburyandCoke.

Wesley came to believe that the New Testament evidence did not leave the power of ordination to the priesthood in the hands ofbishopsbut that other priests could ordain. In 1784, he ordained preachers for Scotland, 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 sentThomas Coketo America.Francis Asburyfounded theMethodist Episcopal Churchat the Baltimore Christmas Conference in 1784; Coke (already ordained in the Church of England) ordained Asbury deacon, elder, and bishop each on three successive days.Circuit riders, many of whom were laymen, travelled by horseback to preach the gospel and establish churches in many places. 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 1760.

TheFirst Great Awakeningwas a religious movement in the 1730s and 1740s, beginning inNew Jersey,then spreading toNew England,and eventually south intoVirginiaandNorth Carolina.George Whitefield played a major role, traveling across 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. The effect was akin to the individualistic trends present in Europe during the Protestant Reformation.

In the US, the number of local Methodist churches (blue) grew steadily; it was the largest denomination in the US by 1820.

TheSecond Great Awakeningwas a nationwide wave of revivals, from 1790 to 1840. InNew England,the renewed interest in religion inspired a wave of social activism among Yankees; Methodism grew and established several colleges, notablyBoston University.In the "burned over district" of western New York, the spirit of revival burned brightly. Methodism saw the emergence of aHoliness movement.In the west, especially atCane Ridge, Kentucky,and inTennessee,the revival strengthened the Methodists and theBaptists.Methodism grew rapidly in theSecond Great Awakening,becoming the nation's largest denomination by 1820. From 58,000 members in 1790, it reached 258,000 in 1820 and 1,661,000 in 1860, growing by a factor of 28.6 in 70 years, while the total American population grew by a factor of eight.Other denominations also used revivals, but the Methodists grew fastest of all because "they combined popular appeal with efficient organization under the command of missionary bishops."Methodism attracted German immigrants, and the firstGerman Methodist Churchwas erected inCincinnati, Ohio.

Grace Wesleyan Methodist Church is a parish church of theAllegheny Wesleyan Methodist Connection,one of the largest denominations in theconservative holiness movement,and is located inAkron, Ohio.

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. TheWesleyan Methodist Connexion(later renamed the Wesleyan Methodist Church) and theFree Methodist Churchwere formed by staunch abolitionists, and the Free Methodists were especially active in theUnderground Railroad,which helped to free slaves. In 1962, theEvangelical Wesleyan Churchseparated from the Free Methodist Church.In 1968 the Wesleyan Methodist Church andPilgrim Holiness Churchmerged to form theWesleyan Church;a significant amount dissented from this decision resulting in the independence of theAllegheny Wesleyan Methodist Connectionand the formation of theBible Methodist Connection of Churches,both of which fall within theconservative holiness movement.

In a much larger split, in 1845 at Louisville, Kentucky, the churches of the slaveholding states left the Methodist Episcopal Church and formed theMethodist Episcopal Church, South.The northern and southern branches were reunited in 1939, when slavery was no longer an issue. In this merger also joined theMethodist Protestant Church.Some southerners, more conservative in theology, opposed the merger, and formed theSouthern Methodist Churchin 1940.

TheThird Great Awakeningfrom 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 theMissionary Awakeningand theSocial GospelMovement. 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.

In 1914–1917 many Methodist ministers made strong pleas for world peace. PresidentWoodrow Wilson(a Presbyterian), promised "a war to end all wars," using language of a future peace that had been a watchword for the postmillennial movement.In the 1930s many Methodists favored isolationist policies. Thus in 1936, Methodist Bishop James Baker, of the San Francisco Conference, released a poll of ministers showing 56% opposed warfare. However, the Methodist Federation called for a boycott of Japan, which had invaded China and was disrupting missionary activity there.In Chicago, 62 local African Methodist Episcopal churches voted their support for the Roosevelt administration's policy, while opposing any plan to send American troops overseas to fight. When war came in 1941, the vast majority of Methodists supported the national war effort, but there were also a few (673)conscientious objectors.

The "cross and flame"logo of theUnited Methodist Church

TheUnited Methodist Church(UMC) was formed in 1968 as a result of a merger between theEvangelical United Brethren Church(EUB) and theMethodist 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.Prior to the merger that led to the formation of the United Methodist Church, theEvangelical Methodist Churchentered into aschismwith the Methodist Church, citing modernism in its parent body as the reason for the departure in 1946.

Founded as a Methodist congregation,Glide Memorial Churchhas served as acounter-culturerallying point and has been identified as aliberal church.

American Methodist churches are generally organized on aconnectionalmodel,related, but not identical to that used in Britain. Pastors are assigned to congregations bybishops,distinguishing it frompresbyteriangovernment. Methodist denominations typically give lay members representation at regional and national Conferences at which the business of the church is conducted, making it different from mostepiscopal government.This connectional organizational model differs further from thecongregationalmodel, for example ofBaptist,andCongregationalist Churches,among others.

In addition to the United Methodist Church, there are over 40 other denominations that descend from John Wesley's Methodist movement. Some, such as theAfrican 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 theAssociation of Independent Methodists.The Salvation Army and the Church of the Nazarene adhere to Methodist theology.

TheHoliness Revivalwas primarily among people of Methodist persuasion, who felt that the church had once again become apathetic, losing the Wesleyan zeal.Some important events of this revival were the writings ofPhoebe Palmerduring the mid-1800s,the establishment of the first of many holinesscamp meetingsat 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 tosplit the denominationover the issue of same-sex marriage,which resulted in traditionalist clergy, laity and theologians forming theGlobal Methodist Church,a traditionalist Methodist denomination that came into being on 1 May 2022.

Oceania

Methodism is particularly widespread in somePacific Islandnations, such asFiji,SamoaandTonga.

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. TheMethodist Church of Australasiawas formed on 1 January 1902 when five Methodist denominations in Australia – theWesleyan MethodistChurch, thePrimitive Methodists,theBible Christian Church,theUnited Methodist Freeand theMethodist New ConnexionChurches merged.In polity it largely followed the Wesleyan Methodist Church.

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.TheWesleyan Methodist Church of Australiawas founded on his work.

Statue of John Wesley outsideWesley ChurchinMelbourne,Australia

The Methodist Church of Australasia merged with the majority of thePresbyterian Church of Australiaand theCongregational Union of Australiain 1977, becoming theUniting Church.The Wesleyan Methodist Church of Australia and some independent congregations chose not to join the union.

Wesley Missionin Pitt Street,Sydney,the largest parish in the Uniting Church, remains strongly in the Wesleyan tradition.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 theChinese Methodist Church in Australiain 1993, and it held its first full Annual Conference in 2002.Since the 2000s many independent Methodist churches have also been established or grown byTonganimmigrants.

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.According to the 2007 census, 34.6% of the population (including almost two-thirds ofethnic Fi gian s),are adherents of Methodism, making Fiji one of the most Methodist nations. TheMethodist Church of Fiji and Rotuma,the largest religious denomination, is an important social force along with the traditionalchiefly system.In the past, the church once called for atheocracyand fueledanti-Hindu sentiment.

New Zealand

Chinese Methodist Church,Christchurch,New Zealand

In June 1823 Wesleydale, the firstWesleyan Methodistmission in New Zealand, was established atKaeo.TheMethodist 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.

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.

Samoan Islands

The Methodist Church is the third largest denomination throughout the Samoan Islands, in both Samoa and American Samoa.In 1868,Piula Theological Collegewas established inLufilufion the north coast ofUpoluisland in Samoa and serves as the main headquarters of the Methodist church in the country.The college includes the historic Piula Monastery as well asPiula Cave Pool,a natural spring situated beneath the church by the sea.

Tonga

Saione, the church of the king – the main Free Wesleyan Church ofKolomotuʻa,Tonga

Methodism had a particular resonance with the inhabitants of Tonga. In the 1830s Wesleyan missionaries converted paramount chiefTaufa'ahau Tupouwho in turn converted fellow islanders. Today, Methodism is represented on the islands by theFree Church of Tongaand theFree Wesleyan Church,which is the largest church in Tonga. As of 201148% of Tongans adhered to Methodist churches.The royal family of the country are prominent members of the Free Wesleyan Church, and the late king was a lay preacher.Tongan Methodist ministerSione 'Amanaki Haveadevelopedcoconut theology,which tailors theology to a Pacific Islands context.

Ecumenical relations

Many Methodists have been involved in theecumenical movement,which has sought to unite the fractured denominations of Christianity. Because Methodism grew out of the Church of England, a denomination from which neither of the Wesley brothers seceded, some Methodist scholars and historians, such as Rupert E. Davies, have regarded their 'movement' more as a preaching order within wider Christian life than as a church, comparing them with theFranciscans,who formed a religious order within the medieval European church and not a separate denomination.Certainly, Methodists have been deeply involved in early examples ofchurch union,especially theUnited Church of Canadaand theChurch of South India.

A disproportionate number of Methodists take part in inter-faith dialogue. For example,Wesley Ariarajah,a long-serving director of theWorld Council of Churches' sub-unit on "Dialogue with People of Living Faiths and Ideologies" is a Methodist.

In October 1999, an executive committee of the World Methodist Council resolved to explore the possibility of its member churches becoming associated with thedoctrinal agreementwhich had been reached by theCatholic ChurchandLutheran World Federation(LWF). In May 2006, the International Methodist–Catholic Dialogue Commission completed its most recent report, entitled "TheGraceGiven You in Christ: Catholics and Methodists Reflect Further on the Church ", and submitted the text to Methodist and Catholic authorities. In July of the same year, inSeoul,South Korea, the Member Churches of the World Methodist Council (WMC) voted to approve and sign a "Methodist Statement of Association" with theJoint Declaration on the Doctrine of Justification,the agreement which was reached and officially accepted in 1999 by the Catholic Church and the Lutheran World Federation and which proclaimed that:

"Togetherwe confess:Bygrace alone,infaithin Christ'ssaving workand not because of anymeriton our part, we are accepted byGodand receive theHoly Spirit,whorenews our heartswhileequippingandcalling ustogood works... assinnersournew lifeissolely dueto theforgivingand renewing mercy that Godimpartsas a gift and that we receive in faith, and nevercan meritin any way, "affirming" fundamental doctrinal agreement "concerningjustificationbetween the Catholic Church, the LWF, and the World Methodist Council.

This is not to say there is perfect agreement between the three denominational traditions; while Catholics and Methodists believe thatsalvationinvolvescooperation between God and man,Lutherans believe that Godbrings about the salvationof individualswithout any cooperationon their part.

Commenting on the ongoing dialogues with Catholic Churchleaders,Ken Howcroft, Methodist minister and the Ecumenical Officer for the Methodist Church of Great Britain, noted that "these conversations have been immensely fruitful."Methodists are increasingly recognizing that the 15 centuries prior to theReformationconstitute ashared historywith Catholics, and are gaining new appreciation for neglected aspects of the Catholic tradition.There are, however, important unresolved doctrinal differencesseparatingRoman Catholicism and Methodism, which include "the nature and validity of theministryof those who preside at the Eucharist [Holy Communion], theprecise meaning of the Eucharistas the sacramental 'memorial' of Christ's saving death and resurrection, the particular way in whichChrist is presentin Holy Communion, and the link between eucharistic communion andecclesial communion.

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'sGeneral Synodin 1972; conversations and co-operation continued, however, leading in 2003 to the signing of a covenant between the two churches.From the 1970s onward, the Methodist Church also started severalLocal Ecumenical Projects(LEPs, later renamed Local Ecumenical Partnerships) with local neighbouring denominations, which involved sharing churches, schools and in some cases ministers. In many towns and villages Methodists are involved in LEPs which are sometimes with Anglican or Baptist churches, but most commonly Methodist andUnited Reformed Church.In terms of belief, practice and churchmanship, many Methodists see themselves as closer to the United Reformed Church (anotherNonconformistchurch) than to the Church of England.In the 1990s and early 21st century, the British Methodist Church was involved in the Scottish Church Initiative for Union, seeking greater unity with the established and PresbyterianChurch of Scotland,theScottish Episcopal Churchand the United Reformed Church in Scotland.

The Methodist Church of Great Britain is a member of several ecumenical organisations, including theWorld Council of Churches,theConference of European Churches,theCommunity of Protestant Churches in Europe,Churches Together in Britain and Ireland,Churches Together in England,Action of Churches Together in ScotlandandCytûn(Wales).

Methodist denominations in the United States have also strengthened ties with other Christian traditions. In April 2005, bishops in theUnited Methodist ChurchapprovedA Proposal for Interim Eucharistic Sharing.This document was the first step towardfull communionwith theEvangelical Lutheran Church in America(ELCA). The ELCA approved this same document in August 2005.At the 2008 General Conference, the United Methodist Church approved full communion with the Evangelical Lutheran Church in America.The UMC is also in dialogue with theEpiscopal Churchfor full communion.The two denominations are working on a document called "Confessing Our Faith Together".

See also

• List of Methodists
  • List of Methodist theologians
• 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.

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.ISBN0-310-75191-8
• 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,ISBN0-521-81849-4
• Forster, D. A.and Bentley, W. (eds.) (2008)What are we thinking? Reflections on Church and Society from Southern African Methodists.Methodist Publishing House, Cape Town, South Africa.ISBN978-1-919883-52-6
• Forster, D. A.and Bentley, W. (eds.) (2008)Methodism in Southern Africa: A celebration of Wesleyan Mission,AcadSA Publishers, Kempton Park.ISBN978-1-920212-29-2
• Harmon, Nolan B. (ed.) (2 vol. 1974)The Encyclopedia of World Methodism,Nashville, Tennessee: Abingdon Press,ISBN0-687-11784-4.2640 pp.
• Heitzenrater, Richard P. (1994)Wesley and the People Called Methodists,Nashville, Tennessee: Abingdon Press,ISBN0-687-01682-7
• Hempton, David (2005)Methodism: Empire of the Spirit,Yale University Press,ISBN0-300-10614-9
• 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,ISBN0-8047-1269-7
• 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,ISBN0-521-45532-4
• 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,ISBN0-19-507892-6.
• 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,ISBN0-8071-1745-5.
• 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,ISBN0-8071-0883-9.
• 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,ISBN0-8161-8482-8.

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,ISBN0-19-511429-9.
• Meyer, Donald (1988).The Protestant Search for Political Realism, 1919–1941,Wesleyan University Press,ISBN0-8195-5203-8.
• Schmidt, Jean Miller (1999).Grace Sufficient: A History of Women in American Methodism, 1760–1939,Nashville, Tennessee: Abingdon PressISBN0-687-15675-0.
• 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,ISBN0-19-510452-8– 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,ISBN0-7735-1221-7
• Semple, Neil (1996).The Lord's Dominion: The History of Canadian Methodism,Buffalo: McGill-Queen's University Press,ISBN0-7735-1367-1.

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,ISBN978-0-687-24673-1.756 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 theSchool of Oriental and African Studies,London, England.Special Collections | SOAS Library | SOAS University of London.

External links

• Methodist History BookmarksArchived11 October 2012 at theWayback Machine
• Official website– World Methodist Council
  • List of Member Churches
• World Methodist Evangelical Institute (Official Website)