Changes

The Methodists were well received in Maryland in the 1760-1840 era, and Baltimore became an important center.<ref>Dee E. Andrews, ''The Methodists and Revolutionary America, 1760-1800: The Shaping of an Evangelical Culture'' (2000)</ref>  Sutton (1998) looks at Methodist artisans and craftsmen, showing they embraced an evangelical identity, Protestant ethic, and complex organizational structure. This enabled them to express their anti-elitist or populist  "producerist" values of self-discipline, honesty, frugality, and industry; they denounced greed, and sought an interdependent common good. Such producerist views drew on aspects of the Wesleyan ethic, appropriated the commonweal traditions of eighteenth-century [[republicanism]], and initially resisted those of classical liberal, individualistic, self-interested capitalism. They also accorded well with and helped produce the emerging amalgam of American populist, restorationist, biblicistic, revivalistic activism that Sutton terms "Arminianized Calvinism."   

The Methodists were well received in Maryland in the 1760-1840 era, and Baltimore became an important center.<ref>Dee E. Andrews, ''The Methodists and Revolutionary America, 1760-1800: The Shaping of an Evangelical Culture'' (2000)</ref>  Sutton (1998) looks at Methodist artisans and craftsmen, showing they embraced an evangelical identity, Protestant ethic, and complex organizational structure. This enabled them to express their anti-elitist or populist  "producerist" values of self-discipline, honesty, frugality, and industry; they denounced greed, and sought an interdependent common good. Such producerist views drew on aspects of the Wesleyan ethic, appropriated the commonweal traditions of eighteenth-century [[republicanism]], and initially resisted those of classical liberal, individualistic, self-interested capitalism. They also accorded well with and helped produce the emerging amalgam of American populist, restorationist, biblicistic, revivalistic activism that Sutton terms "Arminianized Calvinism."   

Inside the Methodist Church the artisans were reforemers who focused on three substantive and symbolic targets, each of which would democratize Methodist conferences: lay suffrage and representation; inclusion of the local preachers, who constituted two-thirds of Methodist leadership; and election of the officers who carried the administrative, personnel, and supervisory power, the presiding elders. The appeals made on behalf of these democratizations, Sutton shows, drew imaginatively on both producerist and Wesleyan rhetoric.  By the 1850s Sutton shows that the corporate ideals and individual disciplines of religious producerism were expressed in trade unionism, in evangelical missions to workers, in factory preaching, in workers' congregations, in temperance and Sabbatarianism, in the Sunday school movement, and in the politics of Protestant communal hegemony.

Inside the Methodist Church the artisans were reforemers who focused on three substantive and symbolic targets, each of which would democratize Methodist conferences: lay suffrage and representation; inclusion of the local preachers, who constituted two-thirds of Methodist leadership; and election of the officers who carried the administrative, personnel, and supervisory power, the presiding elders. The appeals made on behalf of these democratizations, Sutton shows, drew imaginatively on both producerist and Wesleyan rhetoric.  By the 1850s Sutton shows that the corporate ideals and individual disciplines of religious producerism were expressed in trade unionism, in evangelical missions to workers, in factory preaching, in workers' congregations, in temperance and [[Sabbatarianism]], in the Sunday school movement, and in the politics of Protestant communal hegemony.

 

===Baptists===

===Baptists===

The Appalachians and southern whites arriving in the 1940s brought along a strong religious tradition with them. Southern Baptist churches multiplied during the mid and late 1940s.<ref>Rosalind Robinson Levering, ''Baltimore Baptists, 1773-1973: A History of the Baptist Work in Baltimore During 200 Years'' (1973) pp 97-168.</ref>

The Appalachians and southern whites arriving in the 1940s brought along a strong religious tradition with them. Southern Baptist churches multiplied during the mid and late 1940s.<ref>Rosalind Robinson Levering, ''Baltimore Baptists, 1773-1973: A History of the Baptist Work in Baltimore During 200 Years'' (1973) pp 97-168.</ref>