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E-raamat: Methodism in the American Forest

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(Visiting Professor, Duke Divinity School)
  • Formaat: EPUB+DRM
  • Ilmumisaeg: 31-Mar-2015
  • Kirjastus: Oxford University Press Inc
  • Keel: eng
  • ISBN-13: 9780190266561
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Methodism in the American ForestSuurem pilt
  • Formaat: EPUB+DRM
  • Ilmumisaeg: 31-Mar-2015
  • Kirjastus: Oxford University Press Inc
  • Keel: eng
  • ISBN-13: 9780190266561
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During the nineteenth century, camp meetings became a signature program of American Methodists and an extraordinary engine for their remarkable evangelistic outreach. Methodism in the American Forest explores the ways in which Methodist preachers interacted with and utilized the American woodland, and the role camp meetings played in the denomination's spread across the country.

Half a century before they made themselves such a home in the woods, the people and preachers learned the hard way that only a fool would adhere to John Wesley's mandate for preaching in fields of the New World. Under the blazing American sun, Methodist preachers found a better outdoor sanctuary for larger gatherings: under the shade of great oaks, a natural cathedral, where they held forth with fervid sermons. The American forests, argues Russell E. Richey, served the preachers in another important way. The remote, garden-like solitude provided them with a place to seek counsel from the Holy Spirit, serving as a kind of Gethsemane. As seen by the American Methodists, the forest was also a desolate wilderness, and a means for them to connect with Israel's wilderness years after the Exodus and Jesus's forty days in the desert after his baptism by John.

Undaunted, the preachers slashed their way through, following America's expanding settlement, and gradually sacralizing American woodlands as cathedral, confessional, and spiritual challenge-as shady grove, as garden, and as wilderness. The threefold forest experience became a Methodist standard. The meeting of Methodism's basic governing body, the quarterly conference, brought together leadership of all levels. The event stretched to two days in length and soon great crowds were drawn by the preaching and eventually the sacraments that were on offer. Camp meetings, if not a Methodist invention, became the movement's signature, a development that Richey tracks throughout the years that Methodism matured, becoming a central denomination in America's religious landscape.

Arvustused

Richeys book is a thoroughly absorbing and welcome exploration of a subject which, as he himself acknowledges, has been comparatively under-recorded or analysed since Charles A. Johnsons The Frontier Camp Meeting: Religions Harvest Time in 1955. * Tim Woolley, Wesley and Methodist Studies * Richey's book is a thoroughly absorbing and welcome exploration of a subject which, as he himself acknowledges, has been comparatively under-recorded or analysed * Tim Woolley, Wesley and Methodist Studies * Reading through the lens of the sylvan images that inspired mainstream American Methodists in the eighteenth and nineteenth centuries, eminent Methodist historian Russell Richey reexamines Methodism's missional impulse and brings into focus its practiced theology and ecclesiology. This robust and engaging study speaks principally to Methodism's past, but it also has much to say about and to American Methodism in the present day. * Karen B. Westerfield Tucker, Professor of Worship, Boston University * Russell Richey effectively employs a unique and engaging approach to Methodist history. Beginning with John Wesley and early British Methodism, he leads us to recognize the manner in which American Methodism grew and flourished in wilderness, forest, and shady grove. With generous quotes from primary sources and insightful interpretation we learn about American Methodism's mission and ministry as it moved across the continent,becoming an influential force in American life. * Charles Yrigoyen, Jr., General Secretary Emeritus of United Methodism's General Commission on Archives and History * Russell Richey has done as much as anyone to shape how we think about early American Methodism. In this call to reconsider the connection between nature and faith, Richey expands the scope of his work. American Methodists did not simply tolerate 'the woods,' they engaged with the forest and incorporated it into their ministry. Nowhere was this more evident than at camp meetings, as Richey so persuasively argues. * John Wigger, Professor and Chair, Department of History, University of Missouri *

Introduction: Methodism and the American Woodland 3(10)
Theme
4(2)
Contents
6(3)
Practices and Theology
9(1)
Focus
10(1)
Point of View
11(1)
Acknowledgments
12(1)
1 Wilderness, Shady Grove, and Garden
13(32)
"What can shake Satan's kingdom like field preaching!"
13(3)
"I ... trust you ... will not forget the church in this wilderness"
16(1)
"I was glad to stand up in the Wood & the people were finely sheltered from the extreme heat of the sun by the spreading branches of the Trees"
17(5)
"God's Design, in raising up the Preachers called Methodists? To reform the Continent"
22(2)
How could an itinerant ministry be preserved through this extensive continent ...?
24(4)
Wilderness, Shady Grove, and Garden
28(1)
"We followed you to the wilderness"
29(4)
"[ A]bout 1500 gathered and the Lord made bare his arm under the spreading trees"
33(4)
"And often the wilderness was my closet, where I had many sweet hours converse with my dear Lord"
37(6)
I have no doubt but that there will be a glorious Gospel-day in this and every other part of America
43(2)
2 Cathedraling the Woods
45(35)
To hold quarterly meetings, and therein diligently to inquire both into the temporal and spiritual state of each society
46(4)
Quarterly-meetings on this Continent are much attended to
50(2)
"Shall we recommend our quarterly meetings to be held on Saturdays and Sundays when convenient?"
52(3)
A great concourse of people attended the ministry of the word
55(3)
[ N]ot less than two hundred were converted during the sitting of our conference
58(2)
"What is a Camp Meeting?"
60(2)
Methodists, listening to the voice of God, in those evident indications of the Divine will
62(1)
They bring provisions with them, pitch their tents in the woods, and there continue for days
63(2)
Our strong lunged men exerted themselves until the whole forest echoed, and all the trees of the woods clapped their hands
65(3)
Voted that we have Camp Meeting at our next Qrt
68(2)
What Methods can we take to extirpate Slavery?
70(6)
[ D]eep, melodious, organ-like music welling from a thousand African throats
76(2)
[ N]orthern letters have come in: they bring good news; camp-meetings
78(2)
3 A Church Spread into the Wilderness
80(41)
Inscrib'd on all the Grove, That Heaven itself came down and bled To win a mortal's Love
81(1)
God's Design, in raising up the Preachers called Methodists
82(2)
The Wisdom of God in the Creation
84(2)
Our duty to contemplate what he has wrought
86(4)
To make the necessary sacrifices, and to enter impartially into the good of the whole
90(5)
The wilderness and the solitary places were made as the garden of God, and as the presence-chambers of the King of kings and Lord of lords
95(1)
Doctrine of God the Father
95(3)
Of the Church
98(2)
Preach the ever-blessed gospel far more extensively through the sixteen states, and other parts of the continent
100(1)
Doctrine of Jesus Christ
100(3)
Conference
103(4)
I retired into a wood where I found the Lord to be very precious to my soul
107(1)
Doctrine of Holy Spirit
107(4)
Holiness: Journeying and Retiring
111(2)
The Doctrines and Discipline of the Methodist Episcopal Church
113(2)
I ran to that cross and buried the tomahawk and scalping knife, and to-day you greet Mononcue as brother
115(4)
Glory to the Father, Son, and Holy Ghost ... never have I preached so much in demonstration of the Spirit
119(2)
4 Gardening the Wilderness or Machines in the Garden or Tending the Garden
121(43)
[ W]onderful reformations have been accomplished by their agencies
123(1)
[ E]ither apply the corrective or abandon camp-meetings as a nuisance
124(2)
An Original Church of Christ
126(1)
[ N]ow calmly reposing under the shadow of His wing which formerly sheltered the children of Israel in the wilderness
127(2)
The strongest argument in favor of camp-meetings was the want of churches
129(2)
These camp meetings are the paradise of believers, yea, the border-land of heaven
131(2)
The Lord's into his garden come, The spices yield a rich perfume
133(2)
Oh why in the valley of death shall I weep, Or alone in the wilderness rove?
135(3)
Let, then, the tribes of our Israel gather annually to the tented woodland. Let every minister and every man, whether venerable in years, or fresh in youth, be at his post
138(1)
[ Primitive]
138(2)
Keep the faith or at least the practice
140(2)
The old Methodist type of camp-meeting is that which prevails here
142(4)
By request of the Conference ... a discourse on the leading features of Wesleyanism, on the camp ground
146(1)
[ Programmatic]
146(5)
[ O]ur Tuesday meetings have of late been signally blest ... much like tent-meetings or camp-meetings
151(1)
[ Perfectionist]
151(5)
[ A]s of late they are more permanently established ... and as more people of wealth patronize and attend them
156(1)
[ Popular]
156(6)
One hearthstone laid in the hitherto unbroken solitude of the wilderness, proves the nucleus of a splendid city
162(2)
5 Two Cities in the Woods, Methodism's Gardening Options: A Concluding Note
164(13)
"The groves were God's first temples"
165(2)
Called by some a "camp-meeting." But ... not ... except that the most of us lived in tents
167(3)
The whole of life is a school ... from the earliest moment to the day of death
170(1)
An alliance and hearty co-operation of Home, Pulpit, School, and Shop
171(6)
Appendix: John Wesley Preaching under Trees and in Groves 177(8)
Notes 185(42)
Index 227
Russell E. Richey, author or editor of twenty books and an array of articles on American Methodism, held professorial and administrative posts successively at Drew, Duke, and Emory universities. He is Dean Emeritus of Candler School of Theology and William R. Cannon Distinguished Professor of Church History Emeritus. He now serves as Visiting Professor at Duke Divinity School.
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