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[[John Wesley]] is honored as the founder of Methodism, but his theology was never fully appreciated.  

[[John Wesley]] is honored as the founder of Methodism, but his theology was never fully appreciated.  

==History==

==History==

The denomination grew rapidly in all parts of the U.S., especially the middle states.  Methodism were about 4% of the population from 1830 to 1860; it peaked in 1925 at 6.5%.  The decline accelerated after 1960, as more people died than joined. It had approximately equal appeal to blacks and whites,<ref> Most of the blacks belong to the [[Methodist Episcopal Church]] and the [[Methodist Episcopal Zion Church]], but there are large numbers affiliated with the United Methodist Church as well.</ref>  and its missions were relatively successful among the many German and Scandinavian immigrants.

The denomination grew rapidly in all parts of the U.S., especially the middle states.  Methodism were about 4% of the population from 1830 to 1860; it peaked in 1925 at 6.5%.  The decline accelerated after 1960, as more people died than joined. It had approximately equal appeal to blacks and whites,<ref> Most of the blacks belong to the [[Methodist Episcopal Church]] and the [[Methodist Episcopal Zion Church]], but there are large numbers affiliated with the United Methodist Church as well.</ref>  and its missions were relatively successful among the many German and Scandinavian immigrants.

==Holiness Movement==

==Holiness Movement==

The Holiness movement rejected the middle class formalities of the mainline Methodists and sought an authentic religious experience. The leader was [[Phoebe Palmer]] (1807-1874), the most influential Methodist woman of her generation. After her death her followers broke away from the Methodists and set up their own Holiness and Pentecostal churches. Palmer's theology produced a laicized ministry and offered both parents and children of the second and third generations of believers a formula to gain assurance of total sanctification as a gift from God. Her "Altar Covenant" linked Scripture, sacred song, and physical setting to form the way to full redemption. The altar in Holiness became the focal point of worship, in accordance with Palmer's beliefs.<ref> Charles Edwin Jones, "The Posthumous Pilgrimage of Phoebe Palmer," ''Methodist History'' 1997 35(4): 203-213; Charles Edward White, ''The Beauty of Holiness: Phoebe Palmer as Theologian, Revivalist, Feminist, and Humanitarian'' (1986). </ref>

The [[Holiness movement]] rejected the middle class formalities of the mainline Methodists and sought an authentic religious experience. The leader was [[Phoebe Palmer]] (1807-1874), the most influential Methodist woman of her generation. After her death her followers broke away from the Methodists and set up their own Holiness and Pentecostal churches. Palmer's theology produced a laicized ministry and offered both parents and children of the second and third generations of believers a formula to gain assurance of total sanctification as a gift from God. Her "Altar Covenant" linked Scripture, sacred song, and physical setting to form the way to full redemption. The altar in Holiness became the focal point of worship, in accordance with Palmer's beliefs.<ref> Charles Edwin Jones, "The Posthumous Pilgrimage of Phoebe Palmer," ''Methodist History'' 1997 35(4): 203-213; Charles Edward White, ''The Beauty of Holiness: Phoebe Palmer as Theologian, Revivalist, Feminist, and Humanitarian'' (1986). </ref>

==Changing theology==

==Changing theology==

Wesley's American followers did not consider him a theologian. Initial inattention to Wesley's theology stemmed in part from the [[American Revolution]] and the desire to separate from British  antecedents. Furthermore American bishop [[Francis Asbury]] lacked any formal theological education and had little interest in theology. The typical early circuit-riding preachers did not share Wesley's belief in the need to be grounded in classic theological texts, and they often claimed believers needed to rely on scripture alone to interpret true religion. Apologetics for Methodist beliefs on grace and sanctification received more attention than did the corpus of Wesley's theology. Churchmen concluded that Wesley did not have a clearly articulated and systematic theology because he had nothing comparable to [[John Calvin]]'s ''Institutes'' and because his theology on some issues changed over time.  Methodists ministers saw their theology as part of the larger [[Arminian]] tradition, which allowed for everyone to get to heaven. As seminaries to train Methodist preachers emerged, the curriculum marginalized the study of Wesley's theology.<ref> Randy L. Maddox, "Respected Founder/neglected Guide: the Role of Wesley in American Methodist Theology," ''Methodist History'' 1999 37(2): 71-88 </ref>  

Wesley's American followers did not consider him a theologian. Initial inattention to Wesley's theology stemmed in part from the [[American Revolution]] and the desire to separate from British  antecedents. Furthermore American bishop [[Francis Asbury]] lacked any formal theological education and had little interest in theology. The typical early circuit-riding preachers did not share Wesley's belief in the need to be grounded in classic theological texts, and they often claimed believers needed to rely on scripture alone to interpret true religion. Apologetics for Methodist beliefs on grace and sanctification received more attention than did the corpus of Wesley's theology. Churchmen concluded that Wesley did not have a clearly articulated and systematic theology because he had nothing comparable to [[John Calvin]]'s ''Institutes'' and because his theology on some issues changed over time.  Methodists ministers saw their theology as part of the larger [[Arminian]] tradition, which allowed for everyone to get to heaven. As seminaries to train Methodist preachers emerged, the curriculum marginalized the study of Wesley's theology.<ref> Randy L. Maddox, "Respected Founder/neglected Guide: the Role of Wesley in American Methodist Theology," ''Methodist History'' 1999 37(2): 71-88 </ref>  

*[[Methodism]]

*[[Methodism]]

*[[John Wesley]]

*[[John Wesley]]

==Bibliography==

==Bibliography==

* Andrews, Dee E. ''The Methodists and Revolutionary America, 1760-1800: The Shaping of an Evangelical Culture.'' (2000) 367 pp.; stress on cities

* Andrews, Dee E. ''The Methodists and Revolutionary America, 1760-1800: The Shaping of an Evangelical Culture.'' (2000) 367 pp.; stress on cities

[[Category:Christian Denominations]]

[[Category:Christian Denominations]]

[[Category:Protestantism]]

[[Category:Protestantism]]