Download Methodism and the Southern Mind, 1770-1810 by Cynthia Lynn Lyerly PDF

By Cynthia Lynn Lyerly

This e-book seems to be on the position of Methodism within the innovative and early nationwide South. while the Methodists first arrived within the South, Lyerly argues, they have been critics of the social order. through advocating values commonly deemed "feminine," treating white girls and African americans with massive equality, and preaching opposed to wealth and slavery, Methodism challenged Southern secular mores. therefore, Methodism evoked sustained competition, specifically from elite white males. Lyerly analyzes the general public denunciations, family attacks on Methodist ladies and youngsters, and mob violence opposed to black Methodists. those assaults, Lyerly argues, served to bind Methodists extra heavily to each other; they have been sustained by way of the assumption that affliction used to be salutary and that persecution used to be a mark of precise faith.

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In the colonies, the Anglican church was weaker in numbers, clerically understaffed, and attacked as part of the English conspiracy to make Americans dependent. The forecast for Methodist success in such a setting had to have seemed positive. If, as many Methodist preachers claimed, their opponents' charges that they were Tories were a ruse to thwart their progress, the strategy of their foes was sound. Antislavery Methodists were thereby painted as enemies of (Revolutionary) liberty, and as part of the British conspiracy to enslave white colonial men.

During an hour of prayer in which she suffered "accute agony," she "plunged in a sea of self abasement, and self abhorrence; and groan[ed] ... "2 Sarah Jones's psyche, like those of her fellow Methodists, can scarce be understood apart from the church's doctrines, values, and practices. Views about the self, about obligations to others, and about humanity's relationship to God formed the core of Methodist identity and shaped the way members viewed the world around them. Church practices and rituals reinforced these identities and provided models for men and women in the church to follow as they refashioned the self and built communities of like-minded believers.

Captain Webb, a popular Methodist preacher in the North before the war, was an English officer. 40 The pacifism of many Methodist preachers and lay men also contributed to beliefs that they were Tories. Unlike the Quakers, American Methodists had not openly espoused pacifism prior to the war and some colonials suspected that Methodist claims of conscience were opportunistic or, worse yet, indicated disloyalty to the Revolutionary cause. American Methodists indeed took no official position on military service.

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