By Dee E. Andrews
The Methodists and progressive the USA is the 1st in-depth narrative of the origins of yankee Methodism, probably the most major renowned hobbies in American background. putting Methodism's upward thrust within the ideological context of the yankee Revolution and the advanced social surroundings of the higher center Atlantic the place it was once first brought, Dee Andrews argues that this new faith supplied an alternative choice to the exclusionary politics of innovative the USA. With its name to missionary preaching, its enthusiastic revivals, and its prolific non secular societies, Methodism competed with republicanism for a spot on the middle of yank tradition. in line with infrequent archival resources and a wealth of Wesleyan literature, this e-book examines all points of the early stream. From Methodism's Wesleyan beginnings to the prominence of girls in neighborhood societies, the development of African Methodism, the various social profile of Methodist males, and contests over the movement's destiny, Andrews charts Methodism's metamorphosis from a British missionary association to an absolutely Americanized church. Weaving jointly narrative and research, Andrews explains Methodism's amazing well known allure in wealthy and compelling new element.
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Extra info for The Methodists and Revolutionary America, 1760-1800: The Shaping of an Evangelical Culture
Example text
At the end of 1739, the Methodists also began to meet in the Foundery, an abandoned government ironworks in Moorfields outside London. ”64 As Frederick Dreyer has shown, the Wesleyan societies were held together by an implicit contract between Wesley and his followers. 65 The United Societies maintained a number of Moravian features, including band meetings, watch nights, love feasts, and letter days. 66 At the same time, Wesley quickly modified the often intense same-sex meetings of the bands with the introduction of class meetings, initially organized to raise money for the preaching house debt in Bristol, but soon converted into informal confessional sessions, often in the homes of the faithful.
The number of licensed preachers rose rapidly thereafter, and at each of the subsequent conferences these were appointed to travel on assigned circuits in pairs. 69 But the formation of a Methodist connection set in motion processes not entirely under R A I S I N G R E L I G I O U S A F F E C T I O N S 27 Wesley’s control. Hence while women were excluded from the itinerancy, a striking number of female converts—including Mary Bosanquet (author of the protofeminist religious tract Jesus, Altogether Lovely and, later, wife of John Fletcher), Grace Bennett, and Ann Gilbert— crossed the boundaries between the household sphere and public preaching, in some cases journeying in the faith over great distances.
Beginning life as prototypes of young East Indians—unshaped and ripe for the gospel—the Wesley boys learned early that their mother’s chief task in rearing them was to turn their wills, forcibly if necessary, to God. 15 The Wesley brothers were to become the most ambitious and successful shapers of religious discourse in eighteenth-century Britain. But initially they were hardly distinguishable from other pious young men attracted to the Anglican reforming societies as they set- R A I S I N G R E L I G I O U S A F F E C T I O N S 17 tled into comfortable collegiate careers at Oxford, their father’s alma mater.