Changes

The [[Second Great Awakening]] swept the frontier after 1800 with a series of revivals that made the Methodists the largest American denomination by the 1830s, with churches well distributed in every part of the country, including cities, rural areas and the frontier.

The [[Second Great Awakening]] swept the frontier after 1800 with a series of revivals that made the Methodists the largest American denomination by the 1830s, with churches well distributed in every part of the country, including cities, rural areas and the frontier.

[[Image:Circuit.jpg|thumb|250px|the Circuit Rider]]

[[Image:Circuit.jpg|thumb|250px|the Circuit Rider]]

The key to growth was the revival--especially on the frontier but also in towns. Revivals , which brought together hundreds of men, women and children for several days of intense preaching, prayer, singing, soul-searching and socializing. Many became converted, and joined one of the local Methodist churches. Methodists expected revivals aimed at larger audiences to startle hearers into initial religious consciousness; they assumed the critical conversion from self to Christ would occur in private, only then to be followed by integration into the spiritual fellowship of the local, small-group, lay-led society.

The key to building enthusiasm was the revival--especially on the frontier but also in towns. Revivals , which brought together hundreds of men, women and children for several days of intense preaching, prayer, singing, soul-searching and socializing. Many became converted, and joined one of the local Methodist churches. Methodists expected revivals aimed at larger audiences to startle hearers into initial religious consciousness; they assumed the critical conversion from self to Christ would occur in private, only then to be followed by integration into the spiritual fellowship of the local, small-group, lay-led society.

Circuit riders proved to be economical and efficient agents to spread Methodism. These itinerant preachers were the first institutionalized response to the call for missionary work in the mid- to late 18th century. Circuit riders tended to be lay preachers who often lacked formal education and were young, poor, and single. Unlike the local preacher, the itinerant circuit rider was a full member of the Methodist annual conference.  The circuit riders settled down in the late 19th century and the practice largely disappeared except in remote areas.<ref> Peter Feinman, "Itinerant Circuit-riding Minister: Warrior of Light in a Wilderness of Chaos." ''Methodist History'' 2006 45(1): 43-53 </ref>   

Circuit riders proved to be economical and efficient agents to spread Methodism. These itinerant preachers were the first institutionalized response to the call for missionary work in the mid- to late 18th century. Circuit riders tended to be lay preachers who often lacked formal education and were young, poor, and single. Unlike the local preacher, the itinerant circuit rider was a full member of the Methodist annual conference.  The circuit riders settled down in the late 19th century and the practice largely disappeared except in remote areas.<ref> Peter Feinman, "Itinerant Circuit-riding Minister: Warrior of Light in a Wilderness of Chaos." ''Methodist History'' 2006 45(1): 43-53 </ref>   

Methodism and westward expansion grew simultaneously. Methodists shared similar values with the pioneers: self-reliant individualism, perfectibility, faith in progress, and a belief in [[Manifest Destiny]]. Methodism had less success in urban areas during the late 19th century, despite the work of evangelist Sam Jones. Urban workers did not see frontier-like individualism as a means to achieve success in the city. The complexity of urban life could not be addressed by the older ideals.<ref> Eric R. Crouse, "Methodist Encounters: Confronting the Western and Urban Frontiers of 19th-century America." ''Methodist History'' 2002 40(3): 157-167  </ref>

Methodism and westward expansion grew simultaneously. Methodists shared similar values with the pioneers: self-reliant individualism, perfectibility, faith in progress, and a belief in [[Manifest Destiny]]. Methodism had less success in urban areas during the late 19th century, despite the work of evangelist Sam Jones. Urban workers did not see frontier-like individualism as a means to achieve success in the city. The complexity of urban life could not be addressed by the older ideals.<ref> Eric R. Crouse, "Methodist Encounters: Confronting the Western and Urban Frontiers of 19th-century America." ''Methodist History'' 2002 40(3): 157-167  </ref>

The Methodists developed distinctive religious and liturgical practices regarding regular" Sunday worship, various "special services" in the Methodist tradition (especially the "Love Feast", the "Watch Night Service", and the Quarterly Meeting), with adaptations of liturgies and practices related to sacraments and rites of passage, a lesser emphasis on the role of music, considerable emphasis on private and familial devotions, and a church architecture suitable for its budget and its style of worship.<ref>Tucker (2001)</ref>  

The Methodists developed distinctive religious and liturgical practices regarding regular" Sunday worship, various "special services" in the Methodist tradition (especially the "Love Feast", the "Watch Night Service", and the Quarterly Meeting), with adaptations of liturgies and practices related to sacraments and rites of passage, a lesser emphasis on the role of music, considerable emphasis on private and familial devotions, and a church architecture suitable for its budget and its style of worship.<ref>Tucker (2001)</ref>

 

===Women===

===Women===