The Methodist Societies: The Minutes of Conference reproduces the Minutes as a formal record andconveys the nature and role of the Conference in Methodist life and polity during John Wesley's time. Included is information from letters and diaries of preachers as well as from John Wesley, some of which is newly published here. This material highlights some of the problems that arose in the meetings themselves, which in Wesley's eyes was merely summoned to advise him but, in his later years, almost imperceptibly became more of a legislative and ruling body, increasingly preoccupied with what would happen after Wesley's death.Despite the breadth of this volume, the American Minutes are not included, partly because they were in no sense Wesley's own work and partly because they could not be, at present, edited to the required standard. The Irish Minutes are included in an appendix."

This is a comprehensive handbook on Methodist history, theology and practice. Part of a series projected by T&T Clark/Continuum, this volume is a handbook on Methodism containing an introduction, dictionary of key terms, and concentrates on key themes, methodology, and research problems for those interested in studying the origins and development of the history and theology of world Methodism. The literature describing the history and development of Methodism has been growing as scholars and general readers have become aware of its importance as a world church with approximately 40,000,000 members in 300 Methodist denominations in 140 nations. The tercentenary celebrations of the births of its founders, John and Charles Wesley, in 2003 and 2007 provided an additional focus on the evolution of the movement which became a church. The book will research questions, problems, and resources for further study.

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"Draws upon previously neglected primary sources to offer a ground-breaking analysis of the intertwined political, racial, and religious dynamics at work in the institutional merging of three American Methodist denominations in 1939. Davis boldly examines the conflicted ethics behind a dominant American religious culture's justification and preservation of racial segregation in the reformulation of its post-slavery institutional presence in American society. His work provides a much-needed, critical discussion of the racial issues that pervaded American religion and culture in the early twentieth century.a
--Wendy J. Deichmann Edwards, Academic Dean and Associate Professor of History and Theology, United Theological Seminary, Dayton Ohio

aA discerning, sober, and troubling probing of the preoccupation within the Methodist Church with Christian nationalism, civilization as defined by white Anglo-Saxon manhood, and race, race consciousness and athe problem of the Negroa that was foundational to and constitutive of a reunited Methodism. A must read for students of early 20th century America.a
--Russell E. Richey, Emory University

In the early part of the twentieth century, Methodists were seen by many Americans as the most powerful Christian group in the country. Ulysses S. Grant is rumored to have said that during his presidency there were three major political parties in the U.S., if you counted the Methodists.

The Methodist Unification focuses on the efforts among the Southern and Northern Methodist churches to create a unified national Methodist church, and how their plan for unification came to institutionalizeracism and segregation in unprecedented ways. How did these Methodists conceive of what they had just formed as auniteda when members in the church body were racially divided?

Moving the history of racial segregation among Christians beyond a simplistic narrative of racism, Morris L. Davis shows that Methodists in the early twentieth century -- including high-profile African American clergy -- were very much against racial equality, believing that mixing the races would lead to interracial marriages and threaten the social order of American society.

The Methodist Unification illuminates the religious culture of Methodism, Methodists' self-identification as the primary carriers of "American Christian Civilization," and their influence on the crystallization of whiteness during the Jim Crow Era as a legal category and cultural symbol.

During the nineteenth century, camp meetings became a signature program of American Methodists and an extraordinary engine for their remarkable evangelistic outreach. Methodism in the American Forest explores the ways in which Methodist preachers interacted with and utilized the American woodland, and the role camp meetings played in the denomination's spread across the country. Half a century before they made themselves such a home in the woods, the people and preachers learned the hard way that only a fool would adhere to John Wesley's mandate for preaching in fields of the New World. Under the blazing American sun, Methodist preachers found a better outdoor sanctuary for larger gatherings: under the shade of great oaks, a natural cathedral, where they held forth with fervid sermons. The American forests, argues Russell E. Richey, served the preachers in another important way. The remote, garden-like solitude provided them with a place to seek counsel from the Holy Spirit, serving as a kind of Gethsemane. As seen by the American Methodists, the forest was also a desolate wilderness, and a means for them to connect with Israel's wilderness years after the Exodus and Jesus's forty days in the desert after his baptism by John. Undaunted, the preachers slashed their way through, following America's expanding settlement, and gradually sacralizing American woodlands as cathedral, confessional, and spiritual challenge-as shady grove, as garden, and as wilderness. The threefold forest experience became a Methodist standard. The meeting of Methodism's basic governing body, the quarterly conference, brought together leadership of all levels. The event stretched to two days in length and soon great crowds were drawn by the preaching and eventually the sacraments that were on offer. Camp meetings, if not a Methodist invention, became the movement's signature, a development that Richey tracks throughout the years that Methodism matured, becoming a central denomination in America's religious landscape.

John Wesley (1703-1791) is the chief architect and source of inspiration to the teaching commonly referred to as Christian perfection. Among his many publications, the book that best summarizes his teachings on holiness is A Plain Account of Christian Perfection, as believed and taught by the Reverend Mr. John Wesley, from the year 1725 to the year 1777. For many years this timeless classic has been reproduced in various formats. Now, for the first time, John Wesley's 'A Plain Account of Christian Perfection' is being offered in a definitive Annotated Edition by Mark K. Olson. This edition is volume one in a projected three volume series. The Annotated Edition offers the following: The entire text has been divided into chapters and verses for detailed study and cross-referencing. The introduction examines in detail when and why Wesley wrote A Plain Account. The verse by verse commentary discusses the history and background behind the text, offering unsurpassed explanation of Wesley's doctrine of perfect love. Five end notes address Wesley's early doctrinal development, the impact of Aldersgate on his perfection doctrine, many testimonies of attaining perfection, and other relevant material from early Methodism. Over 150 quotations from Wesley's sermons, writings, and letters offer unlimited clarification to his views on perfection. The insights of many Wesley scholars are included: Albert Outler, Randy Maddox, Kenneth Collins, William Greathouse, Thomas Oden, Harold Lindstrom, Stephen Gunter, H. Ray Dunning, Theodore Runyon, plus many others. A timeline details every event in Wesley's lifetime corresponding to A Plain Account. Several exhaustive indexes are included: scripture, annotation, subject, author, Wesley quotations, and two synonym indexes from Wesley's Journal and A Plain Account. The Essential Reading Section further empowers the study of Wesley's theology of perfection. Included are: o Twenty key sermons, along with their dates and locations in Wesley's Works (both the Jackson and Bicentennial editions). o Wesley's most important writings on perfection, listing their date and location in his Works. o 250 letters relevant to his theology of perfection. The index includes their date and location in Wesley's Works, with a brief description of their contents. Two additional volumes are planned in the series. John Wesley's Theology of Perfection will offer specialized studies for those wanting to dig deeper into Wesley's theology of perfection. The third volume, John Wesley's Doctrine of Christian Perfection, will present in systematic format every facet of Wesley's views on perfection. The projected release for both volumes is 2006 and 2007. Together, these three volumes will present one of the most thorough and exhaustive studies ever done on Wesley's most beloved, yet, most controversial doctrine.

All truly religious movements are informed by a search for spiritual renewal, often signalled by an attempt to return to what are seen as the original, undiluted values of earlier times. Elements of this process are to be seen in the history of almost all modern religious revivals, both inside and outside the mainstream denominations.

A Will to Choose traces the history of African-American Methodism beginning with their emergence in the fledgling American Methodist movement in the 1760s. Responding to Methodism's anti-slavery stance, African-Americans joined the new movement in large numbers and by the end of the eighteenth century, had made up the largest minority in the Methodist church, filling positions of authority as class leaders, exhorters, and preachers. Through the first half of the nineteenth century, African Americans used the resources of the church in their struggle for liberation from slavery and racism in the secular culture.

The dominant activities of the eighteenth century Wesleyan Methodist Connexion, in terms of expenditure, were the support of itinerant preaching, and the construction and maintenance of preaching houses. These were supported by a range of both regular and occasional flows of funds, primarily from members' contributions, gifts from supporters, various forms of debt finance, and profits from the Book Room. Three other areas of action also had significant financial implications for the movement: education, welfare, and missions. The Financing of John Wesley's Methodism c.1740-1800 describes what these activities cost, and how the money required was raised and managed. Though much of the discussion is informed by financial and other quantitative data, Clive Norris examines a myriad of human struggles, and the conflict experienced by many early Wesleyan Methodists between their desire to spread the Gospel and the limitations of their personal and collective resources. He describes the struggle between what Methodists saw as the promptings of Holy Spirit and their daily confrontation with reality, not least the financial constraints which they faced.

This is the first study of an important group in early Methodism. It was quite separate from Wesley's followers, with its own preachers, chapels, training college, and statement of belief. The book shows how the Connexion operated at the grass roots - including how congregations formed, how chapels came to be built, and how the Connexion related to other religious groups.

This first volume of a two volume edition contains letters written between 1727 and 1756 by the famous hymn writer, poet, and co-founder of Methodism, Charles Wesley (1707-1788), Volume 2 will contain letters written between 1757 and 1788. The edition brings together texts which are located in libraries and archives from across the globe and here presents them as a complete collection for the first time - many of the letters have never been previously published. The appended notes help the reader locate the letters in their proper historical and literary context and provide full information regarding the location of the original source and, where possible, something of its provenance.
These texts provide an intimate glimpse into the world of early Methodism and Charles' own struggles and triumphs as a central figure within it. They collectively document the story of Charles Wesley's early experiences as he sought to find his own place in Methodism and, of key importance for Charles, Methodism's place in the wider purposes of God. Here are letters of a theological kind, letters that reflect on his experiences as an itinerant preacher, letters that show something of his rather unsettled personality and letters that relate to his own personal and domestic circumstances. Here we see something of the inner workings of a nascent religious group. These are not sanitised accounts written by those looking back, but first-hand accounts written from the heart of a lived experience.
While this book will naturally appeal to those who have a specialist interest in the early history of Methodism, for others there is much to be gained from the picture it gives of the wider eighteenth-century world in which Charles and his co-religionists worked and lived.