Methodism is a movement of Protestant Christianity represented by a number of denominations and organizations, claiming a total of approximately seventy million adherents worldwide. The movement traces its roots to John Wesley's evangelistic revival movement within Anglicanism. His younger brother Charles was instrumental in writing much of the hymnody of the Methodist Church. George Whitefield, another significant leader in the movement, was known for his unorthodox ministry of itinerant open-air preaching. Wesley, along with his brother founded a holy club while they were at Oxford, where John was a professor. The holy club met weekly and they systematically set about living a holy life. They were branded as "Methodist" by students at Oxford who derided the methodical way they ordered their lives. Wesley took the attempted mockery and turned it into a title of honor.

Initially Whitefield and the Wesleys merely sought reform, by way of a return to the gospel, within the Church of England, but the movement spread with revival and soon a significant number of Anglican clergy became known as Methodists in the mid-18th century. The movement did not form a separate denomination in England until after John Wesley's death in 1791. Although Wesley and most of his followers were decidedly Arminian in their theological outlook, George Whitefield, Howell Harris, and Selina Hastings (the Countess of Huntingdon) were notable for being Calvinistic Methodists.

The influence of Whitefield and Lady Huntingdon on the Church of England was a factor in the founding of the Free Church of England in 1844. Through vigorous missionary activity Methodism spread throughout the British Empire and, mostly through Whitefield's preaching during what historians call the First Great Awakening, colonial America. After Whitefield's death in 1770, however, American Methodism entered a more lasting Wesleyan and Arminian phase of development.

Early Methodists were drawn from all levels of society, including the aristocracy, but the Methodist preachers took the message to labourers and criminals who tended to be left outside of organized religion at that time. Wesley himself thought it wrong to preach outside a church building until persuaded otherwise by Whitefield.

Doctrinally, the branches of Methodism following the Wesleys are Arminian, while those following Harris and Whitefield are Calvinistic. Wesley maintained the Arminian doctrines that were dominant in the 18th-century Church of England, while Whitefield adopted Calvinism through his contacts with Calvinists in Scotland and New England. This caused serious strains on the relationship between Whitefield and Wesley, with Wesley becoming quite hostile toward Whitefield in what had been previously very close relations. Whitefield consistently begged Wesley to not let these differences sever their friendship and, in time their friendship was restored, though this was seen by many of Whitefield's followers to be a doctrinal compromise. As a final testimony of their friendship, John Wesley's sermon on Whitefield's death is full of praise and affection.

Methodism has a very wide variety of forms of worship, ranging from high church to low church in liturgical usage. Both Whitefield and the Wesleys themselves greatly valued the Anglican liturgy and tradition, and the Methodist worship in The Book of Offices was based on the 1662 Book of Common Prayer.

History

Wesleyan revival

:See John Wesley and George Whitefield for a much more complete discussion of early Methodism.

The Methodist revival originated in Epworth, North Lincolnshire, England. It began with a group of men, including John Wesley and his younger brother Charles, as a movement within the Church of England in the 18th century. The movement focused on Bible study and a methodical approach to scriptures and Christian living. The name "methodist" was a pejorative name given to a small society of students at Oxford who met together between 1729 and 1735 for the purpose of mutual improvement, given because of their methodistic habits. They were accustomed to receiving communion every week, fasting regularly, and abstaining from most forms of amusement and luxury. They also frequently visited the sick and the poor, as well as prisoners.

The early Methodists acted against perceived apathy in the Church of England, preaching in the open air and establishing Methodist societies wherever they went. These societies were divided into groups called classes — intimate meetings where individuals were encouraged to confess their sins to one another and to build each other up. They also took part in love feasts which allowed for the sharing of testimony, a key feature of early Methodists.

Methodist preachers were notorious for their enthusiastic sermons and often accused of fanaticism. In those days, many members of England's established church feared that new doctrines promulgated by the Methodists, such as the necessity of a new birth for salvation, of justification by faith, and of the constant and sustained action of the Holy Spirit upon the believer's soul, would produce ill effects upon weak minds. Theophilus Evans, an early critic of the movement, even wrote that it was "the natural Tendency of their Behaviour, in Voice and Gesture and horrid Expressions, to make People mad." In one of his prints, William Hogarth likewise attacked Methodists as "enthusiasts" full of "Credulity, Superstition and Fanaticism." But the Methodists resisted the many attacks against their movement.

John Wesley came under the influence of the Moravians, and of the Dutch theologian Jacobus Arminius, while Whitefield adopted Calvinistic views. Consequently, their followers separated, those of Whitefield becoming Calvinistic Methodists. Wesleyan Methodists have followed Arminian theology.

Missions to America

In 1766, Reverend Laurence Coughlan arrived in Newfoundland and opened a school at Black Head in Conception Bay.

In the late 1760s, two Methodist lay preachers emigrated to America and formed societies. Philip Embury began the work in New York at the instigation of fellow Irish Methodist Barbara Heck. Soon, Captain Webb from the British Army aided him. He formed a society in Philadelphia and traveled along the coast. In 1770, two authorized Methodist preachers, Richard Boardman and Joseph Pilmoor, arrived from the British Connexion. They were immediately preceded by the unauthorized Robert Williams who quietly set about supporting himself by publishing American editions of Wesley's hymnbooks without obtaining permission to do so. These men were soon followed by others, including Francis Asbury. Asbury reorganized the mid-Atlantic work in accordance with the Wesleyan model. Internal conflict characterized this period. Missionaries displaced most of the local preachers and irritated many of the leading lay members. During the American Revolution, "the mid-Atlantic work" (as Wesley called it) diminished, and, by 1778, the work was reduced to one circuit. Asbury refused to leave. He remained in Delaware during this period.

Robert Strawbridge began a Methodist work in Maryland at the same time as Embury began his work in New York. They did not work together and did not know of each other's existence. Strawbridge ordained himself and organized a circuit. He trained many very influential assistants who became some of the first leaders of American Methodism. His work grew rapidly both in numbers and in geographical spread. The British missionaries discovered Strawbridge's work and annexed it into the American connection. However, the native preachers continued to work side-by-side with the missionaries, and they continued to recruit and dispatch more native preachers. Southern Methodism was not dependent on missionaries in the same way as mid-Atlantic Methodism.

Up until this time, with the exception of Strawbridge, none of the missionaries or American preachers was ordained. Consequently, the Methodist people received the sacraments at the hands of ministers from established Anglican churches. Most of the Anglican priests were Loyalists who fled to England, New York or Canada during the war. In the absence of Anglican ordination, a group of native preachers ordained themselves. This caused a split between the Asbury faction and the southern preachers. Asbury mediated the crisis by convincing the southern preachers to wait for Wesley's response to the sacramental crisis. That response came in 1784. At that time, Wesley sent the Rev. Dr. Thomas Coke to America to form an independent American Methodist church. The native circuit riders met in late December. Coke had orders to ordain Asbury as a joint superintendent of the new church. However, Asbury turned to the assembled conference and said he would not accept it unless the preachers voted him into that office. This was done, and from that moment forward, the general superintendents received their authority from the conference. Later, Coke convinced the general conference that he and Asbury were bishops and added the title to the discipline. It caused a great deal of controversy. Wesley did not approve of 'bishops' who had not been ordained by bishops.

By the 1792 general conference of the Methodist Episcopal Church, the controversy relating to episcopal power boiled over. Ultimately, the delegates sided with Bishop Asbury. However, the Republican Methodists split off from the Methodist Episcopal Church (MEC) in 1792. Also, William Hammet (a missionary ordained by Wesley who traveled to America from Antigua with Bishop Coke), led a successful revolt against the MEC in 1791. He opposed Bishop Asbury and the episcopacy. He formed his people into the American Primitive Methodist Church (not directly connected with the British Primitive Methodist Church). Both American churches operated in the Southeast and presaged the episcopal debates of later reformers. Regardless, Asbury remained the leading bishop of early American Methodism and did not share his "appointing" authority until Bishop McKendree was elected in 1808. Coke had problems with the American preachers. His authoritarian style alienated many. Soon, he became a missionary bishop of sorts and never had much influence in America.

Beliefs

Most Methodists identify with the Arminian conception of free will, through God's prevenient grace, as opposed to the theological fatalism of absolute predestination. Historically, this distinguishes Methodism from Calvinist traditions found in Reformed churches. However, in strongly Reformed areas such as Wales, Calvinistic Methodists remain, also called the Presbyterian Church of Wales. The Calvinist Countess of Huntingdon's Connexion was also strongly associated with the Methodist revival. In recent theological debates, clergy members have cut across denominational lines so that theologically left-leaning Methodist and Reformed churches have more in common with each other than with more conservative members of their own denominations.

John Wesley is studied by Methodist ministerial students and trainee local preachers for his interpretation of Church practice and doctrine. One popular expression of Methodist doctrine is in the hymns of Charles Wesley. Since enthusiastic singing was a part of the early Evangelical movement, Wesleyan theology took root and spread through this channel.

Methodism affirms the traditional Christian belief in the triune Godhead: Father, Son, and Holy Spirit, as well as the orthodox understanding of the consubstantial humanity and divinity of Jesus. Most Methodists also affirm the Apostles' Creed and the Nicene Creed. In devotional terms, these confessions are said to embrace the biblical witness to God's activity in creation, encompass God's gracious self-involvement in the dramas of history, and anticipate the consummation of God's reign.

Sacramental theology within Methodism tends to follow the historical interpretations and liturgies of Anglicanism. This stems from the origin of much Methodist theology and practice within the teachings of John and Charles Wesley, both of whom were priests of the Church of England. As affirmed by the Articles of Religion, Methodists recognize two Sacraments as being ordained of Christ: Baptism and Holy Communion. Methodism also affirms that there are many other Means of Grace which often function in a sacramental manner, but most Methodists do not recognize them as being Dominical sacraments.

Methodists, stemming from John Wesley's own practices of theological reflection, make use of tradition, drawing primarily from the teachings of the Church fathers, as a source of authority. Though not infallible like holy Scripture, tradition may serve as a lens through which Scripture is interpreted (see also Prima scriptura and the Wesleyan Quadrilateral). Theological discourse for Methodists almost always makes use of Scripture read inside the great theological tradition of Christendom.

It is a historical position of the church that any disciplined theological work calls for the careful use of reason. By reason, it is said, one reads and is able to interpret Scripture coherently and consistently. By reason one determines whether one's Christian witness is clear. By reason one asks questions of faith and seeks to understand God's action and will.

Methodism insists that personal salvation always implies Christian mission and service to the world. Scriptural holiness entails more than personal piety; love of God is always linked with love of neighbours and a passion for justice and renewal in the life of the world.

A distinctive liturgical feature of Methodism is the use of Covenant services. Although practice varies between different national churches, most Methodist churches annually follow the call of John Wesley for a renewal of their covenant with God. It is not unusual in Methodism for each congregation to normally hold an annual Covenant Service on the first convenient Sunday of the year, and Wesley's Covenant Prayer is still used, with minor modification, in the order of service. In it, Wesley avers man's total reliance upon God, as the following excerpt demonstrates:

Great Britain

, Luton, built in 1897]]

The original Methodist body led by Wesley was known as the Wesleyan Methodist Church. Schisms within the original Methodist church, and independent revivals, led to the formation of a number of separate denominations calling themselves Methodist. The largest of these were the Primitive Methodist church, deriving from a revival at Mow Cop in Staffordshire, the Bible Christians and the United Methodist Church (not connected with the American denomination of the same name, but a union of three smaller denominations). The original church became known as the Wesleyan Methodist Church to distinguish it from these bodies. The three major streams of British Methodism united in 1932 to form the current Methodist Church of Great Britain. The Wesleyan Reform Union and the Independent Methodist Connexion still remain separate. The Primitive Methodist Church had branches in the USA which still continue.

Traditionally, Methodism was particularly prominent in Wales and Cornwall, both regions noted for their non-conformism and distrust of the Church of England. It was also very strong in the old mill towns of Yorkshire and Lancashire, where the Methodists stressed that the working classes were equal to the upper classes in the eyes of God.

British Methodism does not have bishops; however, it has always been characterized by a strong central organization, the Connexion, which holds an annual Conference (note that the Church retains the 18th century spelling "connexion" for many purposes). The Connexion is divided into Districts in the charge of a Chairman (who may be male or female). Methodist districts often correspond approximately, in geographical terms, to counties – as do Church of England dioceses. The districts are divided into circuits governed by the Circuit Meeting and led and administrated principally by a superintendent minister. Ministers are appointed to Circuits rather than to individual churches (though some large inner-city churches, known as Central Halls, are designated as circuits in themselves – Westminster Central Hall, opposite Westminster Abbey in central London is the best known). Most circuits have fewer ministers than churches, and the majority of services are led by lay local preachers, or by supernumerary ministers (ministers who have retired, called supernumerary because they are not counted for official purposes in the numbers of ministers for the circuit in which they are listed). The superintendent and other ministers are assisted in the leadership and administration of the Circuit by lay Circuit Stewards, who collectively with the ministers form what is normally known as the Circuit Leadership Team.

The Methodist Council also helps to run a number of schools, including two leading Public Schools in East Anglia: Culford School and The Leys. It helps to promote an all round education with a strong Christian ethos.

Methodist Church, Derby.]]

In the 1960s, the Methodist Church made ecumenical overtures to the Church of England, aimed at denominational union. Formally, these failed when they were rejected by the Church of England's General Synod in 1972; conversations and co-operation continued, however, leading in 2003 to the signing of a covenant between the two churches. From the 1970s onward, the Methodist Church also started several Local Ecumenical Projects (LEPs, later renamed Local Ecumenical Partnerships) with local neighbouring denominations, which involved sharing churches, schools and in some cases ministers. In many towns and villages there are United Churches which are sometimes with Anglican or Baptist churches, but most commonly are Methodist and URC, simply because in terms of belief, practice and churchmanship the Methodist Church is closer to the United Reformed Church than it is to other denominations such as the Church of England.

In the 1990s and early 21st century, the Methodist Church was involved in the Scottish Church Initiative for Union, seeking greater unity with the established and Presbyterian Church of Scotland, the Scottish Episcopal Church and the United Reformed Church in Scotland.

Many Methodist bodies around the world see the British Methodist Church as their parent church. Some strong groups include the Methodist Church Ghana and the Methodist Church Nigeria.

United States

The First Great Awakening was a religious movement among colonials in the 1730s and 1740s. The English Calvinist Methodist preacher George Whitefield played a major role, traveling across the colonies and preaching in a dramatic and emotional style, accepting everyone as his audience.

The new style of sermons and the way people practiced their faith breathed new life into religion in America. People became passionately and emotionally involved in their religion, rather than passively listening to intellectual discourse in a detached manner. People began to study the Bible at home, which effectively decentralized the means of informing the public on religious matters and was akin to the individualistic trends present in Europe during the Protestant Reformation.

The first American Methodist bishops were Thomas Coke and Francis Asbury, whose boyhood home, Bishop Asbury Cottage, in West Bromwich, England, is now a museum. Upon the formation of the Methodist Episcopal Church in America at the Baltimore Christmas Conference in 1784, Coke (already ordained in the Church of England) ordained Asbury a deacon, elder, and bishop each on three successive days. Circuit riders, many of whom were laymen, traveled by horseback to preach the gospel and establish churches until there was scarcely any crossroad community in America without a Methodist expression of Christianity. One of the most famous circuit riders was Robert Strawbridge who lived in the vicinity of Carroll County, Maryland soon after arriving in the Colonies around 1760.

The Second Great Awakening was a nationwide wave of revivals, from 1790 to 1840. In New England, the renewed interest in religion inspired a wave of social activism among Yankees; Methodism grew rapidly and established several colleges, notably Boston University. In the "burned over district" of western New York, the spirit of revival burned brightly. Methodism saw the emergence of a Holiness movement. In the west, especially at Cane Ridge, Kentucky and in Tennessee, the revival strengthened the Methodists and the Baptists.

Disputes over slavery placed the church in difficulty in the first half of the 19th century, with the northern church leaders fearful of a split with the South, and reluctant to take a stand. The Wesleyan Methodist Connexion (later became The Wesleyan Church) and the Free Methodist Churches were formed by staunch abolitionists, and the Free Methodists were especially active in the Underground Railroad, which helped to free the slaves. Finally, in a much larger split, in 1845 at Louisville, the churches of the slaveholding states left the Methodist Episcopal Church and formed The Methodist Episcopal Church, South. The northern and southern branches were reunited in 1939, when slavery was no longer an issue. In this merger also joined the Methodist Protestant Church. Some southerners, conservative in theology, and strongly segregationist, opposed the merger, and formed the Southern Methodist Church in 1940.

The Third Great Awakening from 1858 to 1908 saw enormous growth in Methodist membership, and a proliferation of institutions such as colleges (e.g., Morningside College). Methodists were often involved in the Missionary Awakening and the Social Gospel Movement. The awakening in so many cities in 1858 started the movement, but in the North it was interrupted by the Civil War. In the South, on the other hand, the Civil War stimulated revivals, especially in Lee's army.

In 1914–1917 many Methodist ministers made strong pleas for world peace. To meet their demands, President Woodrow Wilson (a Presbyterian), promised "a war to end all wars." In the 1930s many Methodists favored isolationist policies. Thus in 1936, Methodist Bishop James Baker, of the San Francisco Conference, released a poll of ministers showing 56% opposed warfare. However, the Methodist Federation did call for a boycott of Japan, which had invaded China and was disrupting missionary activity there. In Chicago, sixty-two local African Methodist Episcopal churches voted their support for the Roosevelt administration's policy, while opposing any plan to send American troops overseas to fight. When war came in 1941, the vast majority of Methodists strongly supported the national war effort, but there were also a few (673) conscientious objectors.

, Texas, is located downtown near the First Baptist Church and across from the Trammell & Margaret Crow Collection of Asian Art.]]

The United Methodist Church was formed in 1968 as a result of a merger between the Evangelical United Brethren (EUB) and the Methodist Church. The former church had resulted from mergers of several groups of German Methodist heritage. There was no longer any need or desire to worship in the German language. The merged church had approximately 9 million members as of the late 1990s. While United Methodist Church in America membership has been declining, associated groups in developing countries are growing rapidly.

American Methodist churches are generally organized on a connectional model, related but not identical to that used in Britain. Pastors are assigned to congregations by bishops, distinguishing it from presbyterian government. Methodist denominations typically give lay members representation at regional and national meetings (conferences) at which the business of the church is conducted, making it different from most episcopal government (The Episcopal Church USA, however, has a representational polity giving lay members, priests, and bishops voting privileges). This connectional organizational model differs further from the congregational model, for example of Baptist, and Congregationalist Churches, among others.

In addition to the United Methodist Church, there are over 40 other denominations that descend from John Wesley's Methodist movement. Some, such as the African Methodist Episcopal Church, the Free Methodist Church, the Wesleyan Church (formerly Wesleyan Methodist Connection), the Congregational Methodist Church, Cumberland Methodist Church and First Congregational Methodist Church are explicitly Methodist. The Primitive Methodist Church is a continuing branch of the former British Primitive Methodist Church. Others do not call themselves Methodist, but are related to varying degrees. The Evangelical Church was formed by a group of EUB congregations who dissented from the merger which formed the United Methodist Church. The Salvation Army was founded by William Booth, a former Methodist, and derives some of its theology from Methodism. Similar "social justice" denominations include the Church of the Nazarene and the Christian and Missionary Alliance. Some of the Charismatic or Pentecostal churches such as the Pentecostal Holiness Church and the Assemblies of God also have roots in or draw from Wesleyan thought.

The holiness revival was primarily among people of Methodist persuasion , who felt that the church had once again become apathetic, losing the Wesleyan zeal. Some important events of this revival were the writings of Phoebe Palmer during the mid-19th century, the establishment of the first of many holiness camp meetings at Vineland, New Jersey in 1867, and the founding of Asbury College, (1890), and other similar institutions in the US around the turn of the 20th century.

From its beginning in England, Methodism laid emphasis on social service and education. Numerous originally Methodist institutions of higher education were founded in the United States in the early half of the 19th century, and today altogether there are about twenty universities and colleges named as "Methodist" or "Wesleyan" still in existence.

Additionally, the Methodist Church has created a number of Wesley Foundation establishments on college campuses. These ministries are created to reach out to students, and often provide student housing to a few students in exchange for service to the ministry.

There are a wide range of theological and political beliefs in The United Methodist Church. For example, former Republican President George W. Bush is a member, and former Vice President Dick Cheney attends the United Methodist Church (though he is not a member). Democrat Hillary Clinton is a member of the United Methodist Church.

United Methodist elders and pastors may marry and have families. They are placed in congregations by their bishop. Elders and pastors can either ask for a new appointment or their church can request that they be re-appointed elsewhere. If the elder is a full-time pastor, the church is required to provide either a house or a housing allowance for the pastor.

Whereas most American Methodist worship is modeled after the Anglican Communion's Book of Common Prayer, a unique feature was the once practiced observance of the season of Kingdomtide, which encompasses the last thirteen weeks before Advent, thus dividing the long season after Pentecost into two discrete segments. During Kingdomtide, Methodist liturgy emphasizes charitable work and alleviating the suffering of the poor. This practice was last seen in The book of Worship for Church and Home by The United Methodist Church, 1965, and The Book of Hymns, 1966. While some congregations and their pastors might still follow this old calendar, the Revised Common Lectionary, with its naming and numbering of Days in the Calendar of the Church Year, is used widely. However, congregations who strongly identify with their African American roots and tradition would not usually follow the Revised Common Lectionary.

Adding more complexity to the mix, there are United Methodist congregations who orient their worship to the "free" church tradition, so particular liturgies are not observed. The United Methodist Book of Worship and The Hymns of the United Methodist Church are voluntarily followed in varying degrees. Such churches employ the liturgy and rituals therein as optional resources, but their use is not mandatory.

Social principles and participation in movements

From the movement’s beginnings, with its roots in Wesleyan theology, Methodism has distinguished itself as a religious movement strongly tied to social issues. As father of the movement, John Wesley injected much of his own social philosophy into the movement as a whole. Wesley’s personal social philosophy was characterized by “an instructive reluctance to criticize existing institutions [which] was overborne by indignation at certain abuses which cried out for rectification.” The Methodist Church’s responses to injustices in society are embodiments of the Wesleyan traditions of mercy and justice.

At the end of the 19th- and beginning of the 20th-centuries, the Methodist Church responded strongly to what it regarded as social ills (i.e. gambling, use of intoxicating beverages, etc.) with attention to the Methodist doctrines of sanctification and perfection through Christ. In the United States, today’s United Methodist Church continues to embody Methodist traditions in their response to social needs through the General Board of Church and Society and the General Board of Global Ministries.

Attitudes toward slavery

Like most other national organizations, the Methodist Church experienced tensions and rifts over the slavery dispute. Both sides of the argument used the doctrines of the movement and scriptural evidence to support their case.

The initial statement of the Methodist position on slavery was delivered in the Conference minutes from 1780’s annual conference. After a comprehensive statement of the varied reasons slavery goes against “the laws of God, man, and nature,” the Conference answered in the affirmative to the question, “do we pass our disapprobation on all our friends who keep slaves and advise their freedom?” This organization, along with the church’s Department of Education for Negroes of the Board of Education, helped provide education to former slaves and their children. Within three months of its organization, the Freedmen’s Aid Society had begun work in the South. By the end of the first year, the society had more than fifty teachers.

Education of young people

The Methodist church has always been strongly oriented towards the religious lives of the young. In 1848, the General Conference stated, “when the Church has collected…a great population born within [her] bosom, she cannot fulfill her high mission unless she takes measure to prevent this population from being withdrawn from under her care in the period of its youth.”

Temperance movement

The temperance movement was the social concern which most broadly captured the interest and enthusiasm of the Methodist Church. The movement was strongly tied to John Wesley’s theology and social principles. Wesley’s abhorrence of alcohol use was taken up by American Methodists, many of whom were active and prominent leaders within the movement.

The temperance movement appealed strongly to the Methodist doctrines of sanctification and Christian perfection. The Methodist presentation of sanctification includes the understanding that justification before God comes through faith. Therefore, those who believe are made new in Christ. The believer’s response to this sanctification then is to uphold God’s word in the world. A large part of this, especially in the late-19th century, was “to be their brother’s keepers, or […] their brother’s brothers.” Because of this sense of duty toward the other members of the church, many Methodists were personally temperate out of a hope that their restraint would give strength to their brothers. The Methodist stance against drinking was strongly stated in the Book of Discipline. Initially, the issue taken was limited to distilled liquors, but quickly, teetotalism became the norm and Methodists were commonly known to abstain from all alcoholic beverages.

Other countries

– a consultive body linking most Methodist groups of the world. The headquarters contains a museum of Methodism and a small park – the Susannah Wesley Herb Garden]]

An estimated 75 million people worldwide belong to the Methodist community, however the number has gone into steady decline, especially in North America, where an increasing number of people are leaving the old-line churches to join theologically conservative denominations. Almost all Methodist churches are members of a consultative body called the World Methodist Council, which is headquartered at Lake Junaluska, North Carolina, in the United States.

Caribbean

Methodism came to the Caribbean in 1760 when the planter, lawyer and Speaker of the Antiguan House of Assembly – Nathaniel Gilbert III (~1719–1774) returned to his sugar estate home in Antigua.

Antigua

The story is often told that in 1755, Nathaniel Gilbert, while convalescing, read a treatise of John Wesley, "An Appeal to men of Reason and Religion" sent to him by his brother Francis. As a result of having read this book Gilbert, two years later, journeyed to England with three of his slaves and there in at drawing room meeting arranged in Wandsworth on 15 January 1759, met the preacher John Wesley. He returned to the West Indies that same year and on his subsequent return began to preach to his slaves in Antigua.

In 1884 an attempt was made at autonomy with the formation of two West Indian Conferences, however by 1903 the venture had failed. It was not until the 1960s that another attempt was made at autonomy. This second attempt resulted in the emergence of the Methodist Church in the Caribbean and the Americas (MCCA) in May 1967.

In the island of Barbados Francis Godson (1864–1953) became a Methodist who, having served briefly in several of the Caribbean islands, eventually immersed himself in helping those in hardship of the first world war in Barbados and later was appointed to the Legislative Council there and fought for the Pensioners. He was later followed by renowned Barbadian Augustus Rawle Parkinson (1864-19??) who also was the first principal of the Wesley Hall School in Barbados (which celebrated its 125 anniversary back in September 2009).

Africa

Ghana

The Methodist Church Ghana came into existence as a result of the missionary activities of the Wesleyan Methodist Church, inaugurated with the arrival of Joseph Rhodes Dunwell to the Gold Coast (Ghana) in 1835. Like the mother church, the Methodist Church in Ghana was established by people of Anglican background. Roman Catholic and Anglican missionaries came to the Gold Coast from the 15th century. A school was established in Cape Coast by the Anglicans during the time of Philip Quaque, a Ghanaian priest. Those who came out of this school had scriptural knowledge and scriptural materials supplied by the Society for the Propagation of Christian Knowledge. A member a resulting Bible study groups, William De-Graft, requested Bibles through captain Potter of the ship Congo. Not only were Bibles sent, but also a Methodist missionary. In the first eight years of the Church’s life, 11 out of 21 missionaries who worked in the Gold Coast died. Thomas Birch Freeman, who arrived at the Gold Coast in 1838 was a pioneer of missionary expansion. Between 1838 and 1857 he carried Methodism from the coastal areas to Kumasi in the Asante hinterland of the Gold Coast. He also established Methodist Societies in Badagry and AbeoKuta in Nigeria with the assistance of William De-Graft.

By 1854, the church was organized into circuits constituting a district with T.B. Freeman as chairman. Freeman was replaced in 1856 by William West. The district was divided and extended to include areas in the then Gold Coast and Nigeria by the synod in 1878, a move confirmed at the British Conference. The district were Gold Coast (Ghana) District, with T.R. Picot as chairman and Yoruba and Popo District, with John Milum as chairman.

Methodist evangelization of northern Ghana began in 1910. After a long period of conflict with the colonial government, missionary work was established in 1955. Paul Adu was the first indigenous missionary to northern Ghana.

In July 1961, the Methodist Church in Ghana became autonomous, and was called the Methodist Church Ghana, based on a deed of foundation, part of the church's Constitution and Standing Orders.

The Methodist Church Ghana has a total membership of close to 600,000. The church has 15 dioceses, 3,814 societies, 1,066 pastors, 15,920 local preachers, 24,100 lay leaders, many schools, an orphanage, hospitals and clinics.

Sierra Leone

Methodism became rooted in Sierra Leone during the late 19th century. Many of the Nova Scotian migrants who settled there were Methodists.

Southern Africa

The Methodist Church of Southern Africa is a member church of the World Methodist Council.

Methodism in Southern Africa began as a result of lay Christian work by an Irish soldier of the English Regiment, John Irwin, who was stationed at the Cape and began to hold prayer meetings as early as 1795. The first Methodist lay preacher at the Cape, George Middlemiss, was a soldier of the 72nd regiment of the British Army stationed at the Cape in 1805. This foundation paved the way for missionary work by: Methodist missionary societies from Great Britain, many of whom sent missionaries with the 1820 English settlers to the Western and Eastern Cape. Among the most notable of the early missionaries were Barnabas Shaw and William Shaw. The largest group was the Wesleyan Methodist Church, but there were a number of others that joined together to form the Methodist Church of South Africa, later known as The Methodist Church of Southern Africa.

The Methodist Church of Southern Africa is the largest mainline Christian denomination in South Africa – 7.3% of the South African population recorded their religious affiliation as 'Methodist' in the last national census.

Mozambique

The Igreja Metodista Unida is one of the largest Christian denominations of Mozambique.

Asia

China

is the first Methodist church erected in downtown Fuzhou]] Methodism was brought to China in the fall of 1847 by the Methodist Episcopal Church. The first missionaries sent out were Judson Dwight Collins and Moses Clark White, who sailed from Boston 15 April 1847, and reached Foochow 6 September. They were followed by Henry Hickok and Robert Samuel Maclay, who arrived 15 April 1848. In 1857 it baptized the first convert in connection with its labors. In August 1856, a brick church, called the "Church of the True God" (真神堂), the first substantial church building erected at Foochow by Protestant Missions, was dedicated to the worship of God. In the winter of the same year another brick church, located on the hill in the suburbs on the south bank of the Min, was finished and dedicated, called the "Church of Heavenly Peace" (天安堂). In 1862, the number of members was 87. The Foochow Conference was organized by Isaac W. Wiley on 6 December 1867, by which time the number of members and probationers had reached 2,011.

(founded 1885)]] In 1867, the mission sent out the first missionaries to Central China, who began work at Kiukiang. In 1869 missionaries were also sent to the capital city Peking, where they laid the foundations of the work of the North China Mission. In November 1880, the West China Mission was established in Sichuan Province. In 1896 the work in the Hinghua prefecture (modern-day Putian) and surrounding regions was also organized as a Mission Conference.

In 1947, the Methodist Church in the Republic of China celebrated its centennial. In 1949, however, the Methodist Church moved to Taiwan with the Kuomintang government. On 21 June 1953, the Taipei Methodist Church was erected, then local churches and chapels with a baptized membership numbering over 2,500. Various types of educational, medical and social services are provided (including Tunghai University). In 1972 the Methodist Church in the Republic of China became autonomous and the first bishop was installed in 1986.

India

English Wesley Church in Broadway, Chennai, India. This is one of the first Methodist Churches in India.]]

Methodism came to India twice, in 1817 and in 1856, according to P. Dayanandan who has done extensive research on the subject. Dr. Thomas Coke and six other missionaries set sail for India on New Year's Day in 1814. Dr. Coke, then 66, died en route. Rev. James Lynch was the one who finally arrived in Madras (present day Chennai) in 1817 at a place called Black Town (Broadway), later known as George Town. Lynch conducted the first Methodist missionary service on 2 March 1817, in a stable. The first Methodist church was dedicated in 1819 at Royapettah. A chapel at Broadway (Black Town) was later built and dedicated on 25 April 1822. This church was rebuilt in 1844 since the earlier structure was collapsing. At this time there were about 100 Methodist members in all of Madras, and they were either Europeans or Eurasians (European and Indian descent). Among those names associated with the founding period of Methodism in India are Elijah Hoole & Thomas Cryer, who came as missionaries to Madras. In 1857, the Methodist Episcopal Church started its work in India, and with prominent Evangelists like William Taylor the Emmanuel Methodist Church, Vepery, was born in 1874. Famous evangelist Bishop James Mills Thoburn established the Thoburn Memorial Church in calcutta (Kolkata) in 1873 and the famous Calcutta Boys' School in 1877. In 1947 the Wesleyan Methodist Church in India merged with Presbyterians, Anglicans and other Protestant churches to form the Church of South India while the American Methodist Church remained affiliated as the Methodist Church in southern Asia (MCSA) to the mother church in USA- the United Methodist Church till 1981, when by an enabling act the Methodist Church in India (MCI) became an autonomous church in India. Today, the Methodist Church in India is governed by the General Conference of the Methodist Church of India headed by 6 Bishops, with headquarters at Methodist Centre, 21 YMCA Road, Mumbai, India...

Malaysia and Singapore

Missionaries from Britain, North America, and Australia founded Methodist churches in many Commonwealth countries. These are now independent and many of them are stronger than the former "mother" churches. In addition to the churches, these missionaries often also founded schools to serve the local community. A good example of such schools are the Methodist Boys' School in Kuala Lumpur, Malaysia and Anglo-Chinese School, Methodist Girls' School and Fairfield Methodist Schools in Singapore.

Philippines

The beginnings of Methodism in the Philippines islands grow from the American invasion of the Philippines following the Spanish-American War. On 21 June 1898, the American executives of the Mission Society of the Methodist Episcopal Church expressed their desire to join other Protestant denominations in starting mission work in the islands and to enter into any comity agreement that would facilitate the establishment of such mission. The first Protestant worship service was conducted on 28 August 1898 by an American military chaplain named Rev. George C. Stull. Rev. Stull was an ordained Methodist minister from the Montana Annual Conference of The Methodist Episcopal Church (Later became The United Methodist Church in 1968).

Methodist and Wesleyan traditions in the Philippines are shared by three of the largest mainline Protestant churches in the country – The United Methodist Church, Iglesia Evangelica Metodista En Las Islas Filipinas (IEMELIF) (Evangelical Methodist Church in the Philippine Islands), and The United Church of Christ in the Philippines. There are also evangelical Protestant churches in the country with Methodist and Wesleyan tradition like The Wesleyan Church of the Philippines, Inc. Free Methodist Church of the Philippines, and the Church of the Nazarene in the Philippines. There are also the IEMELIF Reform Movement (IRM), The Wesleyan (Pilgrim Holiness) Church of the Philippines, the Philippine Bible Methodist Church, Inc., the Pentecostal Free Methodist Church, Inc., the Fundamental Christian Methodist Church, The Reformed Methodist Church, Inc., The Methodist Church of the Living Bread, Inc., and the Wesley Evangelical Methodist Church & Mission, Inc.

There are three Episcopal Areas of the United Methodist Church in the Philippines namely: Baguio Episcopal Area, Davao Episcopal Area and Manila Episcopal Area.

South Korea

One of the strongest current Methodist churches in the world is that of South Korea. There are many Korean-language Methodist churches in North America catering to Korean-speaking immigrants, not all of which are named as Methodist. There are several denominations that are of Wesleyan and Methodist heritage, but are not explicitly Methodist.

The first missionary sent out was R. S. Mclay, who sailed from Japan 1884, and was given the authority of medical and schooling permission from Gojong, Korean Emperor. Next year, H. G. Apenzeller from North Methodist church, who arrived 5 April 1885, started to evangelize with Dr. Scranton and his mother. They established "Jeongdon Metheodist Church"(정동감리교회), "Sangdong Pharmacy Store"(상동약국) becoming "Sangdong Methodist Church"(상동감리교회) and "Baejae School"(배재학당). In 1895, there were Bishop E. R. Hendrix and Dr. C. F. Reid from South Methodist Church, who established "Jonggyo Methodist Church"(종교감리교회) and "Baewha School"(배화학당). In 1930, the Korean Methodist Church was reunited as "Joseon Methodist Church"(기독교조선감리회) before United Methodist Church in U.S.

The Korean Methodist Church has 11 bishops and 12 Annual Conferences in the Republic of Korea. The Korean Methodist Church is also a strong Methodist Church for international mission, sending missionaries to 76 countries in the world.

Europe

There are small Methodist Churches in most European countries, the strongest outside the British Isles being in Germany. A few of these derive from links with the American rather than the British church.

Ireland

The Methodist Church in Ireland covers the entire island of Ireland including Northern Ireland (United Kingdom) and the Republic of Ireland. Eric Gallagher was the head of the Church in the 1970s. He was one of the group of Protestant churchmen who met with Provisional IRA officers in Feakle, County Clare to try to broker peace. The meeting was unsuccessful due to a Garda raid on the hotel. The church suffered a split in Ireland in 1973 when a group of churches formed the Fellowship of Independent Methodist Churches. Another strong Methodist movement in Ireland is the Church of the Nazarene which takes its roots from American Methodism as opposed to British whilst still rejecting episcopacy

France

In France, the methodist movement was founded in the 1820s , and several sections of the Methodist Church joined the Reformed Church of France in 1938. The Methodist Church exists today in France under various names. The best-known is the "UEEM" (l'Union de l'Eglise Evangélique Méthodiste de France), the Union of Evangelical Methodist Churches of France. It is the fruit of a fusion in 2005 between the Methodist Church of France and the Union of Methodist Churches (in France). The UEEM is a part of the world organization: The United Methodist Church.

The Reverend Emmanuel Briglia. has founded, in 1998, an independent conservative and high-church Anglican-Methodist mission in South-East of France named Mission Méthodiste Episcopale du Var. and commonly named "Mission anglicane méthodiste du Christ-Roi" (Anglican Methodist mission of Christ the King). This small community tries to keep the original link between Methodism and Anglicanism, through the devotional practices, liturgy and customs of early Western or medieval and increasingly Eastern European origin, according to the famous words of Reverend John Wesley : "I simply described the plain old religion of the Church of England, which was now almost everywhere spoken against under the new name of Methodism".

Italy

The Italian Methodist Church ("OPCEMI – Opera per le Chiese Evangeliche Metodiste in Italia) is small,with c.5,000 members. It is in a formal covenant partnership with the Waldensian Church. The Italian Methodist Church was previously an overseas district of the British Methodist Church.

Bertrand Tipple, pastor of the American Methodist Church in Rome, founded a college there.

Russia

The Methodist Church established several strongholds in Russia – Saint Petersburg in the west and the Vladivostok region in the east, with big Methodist centers right in the middle, in Moscow and Ekaterinburg (former Sverdlovsk). Methodists began their work in the west amongst Swedish immigrants in 1881 and started their work in the east in 1910. On 26 June 2009, Methodists celebrated the 120th year since Methodism arrived in Czarist Russia by erecting a new Methodist centre in Saint Petersburg. In 1939, political antagonism stymied the work of the Church and Deaconess Anna Eklund was coerced to return to her native Finland. and people's hunger for spiritual and hopeful message. During the 1990s, Methodism experienced a powerful wave of revival in the nation. A few years afterwards, Methodist Episcopal circuit riders from New York State began to arrive in Canada West at Niagara, and the north shore of Lake Erie in 1786, and at the Kingston region on the northeast shore of Lake Ontario in the early 1790s. At the time the region was part of British North America and became part of Upper Canada after the Constitutional Act of 1791. Upper and Lower Canada were both part of the New York Episcopal Methodist Conference until 1810 when they were transferred to the newly formed Genesee Conference. Reverend Major George Neal began to preach in Niagara in October 1786, and was ordained in 1810 by Bishop Philip Asbury, at the Lyons, New York Methodist Conference. He was Canada's first saddlebag preacher, and travelled from Lake Ontario to Detroit for 50 years preaching the gospel. The spread of Methodism in the Canadas was seriously disrupted by the War of 1812 but quickly gained lost ground after the Treaty of Ghent was signed in 1815. In 1817 the British Wesleyans arrived in the Canadas from the Maritimes but by 1820 had agreed, with the Episcopal Methodists, to confine their work to Lower Canada (present-day Quebec) while the later would confine themselves to Upper Canada (present-day Ontario). In 1828 Upper Canadian Methodists were permitted by the General Conference in the United States to form an independent Canadian Conference and, in 1833, the Canadian Conference merged with the British Wesleyans to form the Wesleyan Methodist Church in Canada. The Methodist Church of Canada was an 1884 union of pioneering groups.

In 1925, they merged with the Presbyterians, then by far the largest Protestant communion in Canada, most Congregationalists, Union Churches in Western Canada, and the American Presbyterian Church in Montreal, to form the United Church of Canada. In 1968, the Evangelical United Brethren Church's Canadian congregations joined after their American counterparts joined the United Methodist Church.

See also

Methodist Church of Canada

Methodist Rome

Oceania

Australia

Various branches of Methodism in Australia merged in the 20 years from 1881, with a union of all groups except the Lay Methodists forming the Methodist Church of Australasia in 1902.

In 1945 the Rev. Dr. Kingsley Ridgway offered himself as a Melbourne based "field representative" for a possible Australian branch of the Wesleyan Methodist Church of America, after meeting an American serviceman who was a member of that denomination. The Wesleyan Methodist Church of Australia was founded on his work.

The Methodist Church of Australasia merged with the majority of the Presbyterian Church of Australia and the Congregational Union of Australia in 1977, becoming the Uniting Church.Wesley Mission in Pitt Street Sydney is not only the largest parish in the Uniting Church but also strongly in the Wesleyan tradition. The Wesleyan Methodist Church of Australia continues to operate independently. There are also other independent Methodist congregations, some of which were established by, or have been impacted by, Tongan immigrants.

Fiji

in Samoa]] As a result of the early efforts of missionaries, most of the natives of the Fiji Islands were converted to Methodism in the 1840s and 1850s. Most ethnic Fijians are Methodists today (the others are largely Roman Catholic), and the Methodist Church of Fiji and Rotuma is in important social force.

New Zealand

The Methodist Church of New Zealand is the fourth largest denomination in the country.

Samoan Islands

In 1868, Piula Theological College was established in Lufilufi on the north coast of Upolu island in Samoa and serves as the main headquarters of the Methodist church in the country. The college includes the historic Piula Monastery as well as Piula Cave Pool, a natural spring situated beneath the church by the sea. The Methodist Church is the third largest denomination throughout the Samoan Islands, in both Samoa and American Samoa.

See also

Albert Outler

Assurance (theology)

Atonement (Governmental view)

:Category:Methodism

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:Category:Methodist theologians

Christian apologetics

Homosexuality and Methodism

Imparted righteousness

List of Christian denominations

Methodist theologians (list)

Methodism (philosophy) (unrelated to the religious movement)

Methodist Order of St. Luke

Dusty Miller (Martyr)

Personalism

The Supernatural Occurrences of John Wesley

Wesley – 2009 Feature Film

Saints in Methodism

Notes

# This social analysis is a summary of a wide variety of books on Methodist history, articles in The Methodist Magazine etc. Most of the Methodist aristocracy were associated with the Countess of Huntingdon who invited Methodist preachers to gatherings she hosted. Methodists were the leaders at that time in reaching out to the poorest of the working classes in any major way. A number of soldiers were also Methodists. # Arminianism is named after Jacobus Arminius, a Dutch Reformed pastor who was trained to preach Calvinism, but concluded that some aspects of Calvinism had to be modified in the light of Scripture. Both of these branches of Reformation doctrine hold as essential the "Solas" – Scripture alone, Grace alone, Faith alone, Glory to God alone. John Wesley was perhaps the clearest English proponent of arminianism. In spite of the differences, these twin strands have much common ground, such as that salvation is entirely a work of God alone with no work by which it can be earned (monergism), and that one cannot either turn to God nor believe unless God has first drawn a person and implanted the desire in their heart (the Wesleyan doctrine of prevenient grace). The primary difference is that Arminians interpret the Bible as teaching that the saving work of Jesus Christ is for all people (general atonement) but effective only to those who believe in accordance with the Reformation principles of Grace alone and Faith alone. While also holding to these principles, the Solas, Calvinists emphasize the deterministic interpretation of Election, that salvation is only for a few decreed by God (limited atonement) while all others are decreed to be condemned.

References

Cracknell, Kenneth and White, Susan J. (2005) An Introduction to World Methodism, Cambridge University Press, ISBN 0-521-81849-4.

Further reading

World

Dowson, Jean and Hutchinson, John (2003) John Wesley: His Life, Times and Legacy [CD-ROM], Methodist Publishing House, TB214

Forster, DA and Bentley, W (eds.) (2008)What are we thinking? Reflections on Church and Society from Southern African Methodists. Methodist Publishing House, Cape Town. ISBN 978-91988352-6.

Forster, DA and Bentley, W (eds.) (2008) Methodism in Southern Africa: A celebration of Wesleyan Mission AcadSA Publishers, Kempton Park. ISBN 978-1-920212-29-2

Harmon, Nolan B. (ed.) (1974) The Encyclopedia of World Methodism, Nashville: Abingdon Press, ISBN 0-687-11784-4.

Heitzenrater, Richard P. (1994) Wesley and the People Called Methodists, Nashville: Abingdon Press, ISBN 0-687-01682-7

Hempton, David (2005) Methodism: Empire of the Spirit, Yale University Press, ISBN 0-300-10614-9

Hempton, David (1984) Methodism and Politics in British Society, 1750–1850, Stanford University Press, ISBN 0-8047-1269-7

Kent, John (2002) Wesley and the Wesleyans, Cambridge University Press, ISBN 0-521-45532-4

Warner, Wellman J. (1930) The Wesleyan Movement in the Industrial Revolution, London: Longmans, Green, 299 p.

United Kingdom

Brooks, Alan (2010) West End Methodism: The Story of Hinde Street, London: Northway Publications, 400pp.

African Americans

Campbell, James T. (1995) Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa, Oxford University Press, ISBN 0-19-507892-6

George, Carol V.R. (1973) Segregated Sabbaths: Richard Allen and the Rise of Independent Black Churches, 1760–1840, New York: Oxford University Press, LCCN 73076908

Montgomery, William G. (1993) Under Their Own Vine and Fig Tree: The African-American Church in the South, 1865–1900, Louisiana State University Press, ISBN 0-8071-1745-5

Walker, Clarence E. (1982) A Rock in a Weary Land: The African Methodist Episcopal Church During the Civil War and Reconstruction, Louisiana State University Press, ISBN 0-8071-0883-9

Wills, David W. and Newman, Richard (eds.) (1982) Black Apostles at Home and Abroad: Afro-American and the Christian Mission from the Revolution to Reconstruction, Boston, MA: G. K. Hall, ISBN 0-8161-8482-8

USA and Canada

Cameron, Richard M. (ed.) (1961) Methodism and Society in Historical Perspective, 4 vol., New York: Abingdon Press

Lyerly, Cynthia Lynn (1998) Methodism and the Southern Mind, 1770–1810, Religion in America Series, Oxford University Press, ISBN 0-19-511429-9

Meyer, Donald (1988) The Protestant Search for Political Realism, 1919–1941, Wesleyan University Press, ISBN 0-8195-5203-8

Rawlyk, G.A. (1994) The Canada Fire: Radical Evangelicalism in British North America, 1775–1812, Kingston: McGill-Queen’s University Press, ISBN 0-7735-1221-7

Schmidt, Jean Miller (1999) Grace Sufficient: A History of Women in American Methodism, 1760–1939, Nashville, TN: Abingdon Press ISBN 0-687-15675-0

Semple, Neil (1996) The Lord's Dominion: The History of Canadian Methodism, Buffalo: McGill-Queen's University Press, ISBN 0-7735-1367-1

Sweet, William Warren (1954) Methodism in American History, Revision of 1953, Nashville: Abingdon Press, 472 p.

Wigger, John H. (1998) Taking Heaven by Storm: Methodism and the Rise of Popular Christianity in America, Oxford University Press, ISBN 0-19-510452-8 – p. ix & 269 focus on 1770–1910

Primary sources

Richey, Russell E., Rowe, Kenneth E. and Schmidt, Jean Miller (eds.) (2000) The Methodist Experience in America: a sourcebook, Nashville: Abingdon Press, ISBN 0-687-24673-3 – 756 p. of original documents

Sweet, William Warren (ed.) (1946) Religion on the American Frontier: Vol. 4, The Methodists,1783–1840: A Collection of Source Materials, New York: H. Holt & Co., – 800 p. of documents regarding the American frontier

External links

Methodist History Bookmarks

Pictures of Strawbridge Shrine near New Windsor, MD

Category:Methodism Category:Methodist history Category:Christian terms Category:Chalcedonianism

Name	Fred Phelps, Sr.
Caption	Fred Phelps on his video commentary
Birth name	Fred Waldron Phelps
Birth date	November 13, 1929
Birth place	Meridian, Mississippi, U.S.
Residence	Topeka, Kansas
Title	Pastor
Religion	Independent Baptist, Calvinist
Spouse	Margie Marie Simms
Children	13:
Parents	Fred Wade Phelps Catherine Idalette Johnston

Fred Waldron Phelps, Sr. (born November 13, 1929) is an American pastor heading the Westboro Baptist Church (WBC), an independent Baptist church based in Topeka, Kansas. Phelps is a disbarred lawyer, founder of the Phelps Chartered law firm, a past civil rights activist in Kansas.

Phelps's followers frequently picket various events, such as military funerals, gay pride gatherings, high-profile political gatherings, university commencement ceremonies, performances of The Laramie Project, mainstream Christian gatherings and concerts with which he had no affiliation, arguing it is their sacred duty to warn others of God's anger.

In response to Phelps' protests at military funerals, President George W. Bush signed the Respect for America's Fallen Heroes Act into law in May 2006, and, in April 2007, Kansas governor Kathleen Sebelius signed into law a bill establishing a 150-foot no-picketing buffer zone around funerals.

He is known for the slogans that he and his ministry use against people he deems sinful; his church is built around a core of anti-homosexual theology, with many of their activities stemming from the slogan "God hates fags", which is also the name of the group's main website. Gay rights supporters have denounced him as a producer of anti-gay propaganda and violence-inspiring hate speech. The church is considered by and monitored as a hate group by the Anti-Defamation League and Southern Poverty Law Center.

Life

Childhood

Phelps was born in Meridian, Mississippi, the eldest of two children to Catherine Idalette Johnston and Fred Wade Phelps. His father was a railway police man for the Columbus and Greenville Railway and his mother was a homemaker.

On September 3, 1935, when Phelps was five years old, his mother died of esophageal cancer at the age of 28. After attending a Methodist revival meeting, however, Phelps decided to become a minister and chose not to attend West Point. He then attended the Prairie Bible Institute for the remaining two semesters of his freshman year. In October 1951, while attending the Arizona Bible Institute, Phelps met Margie M. Simms and married her in May 1952.

Civil rights cases

Phelps earned a law degree from Washburn University in 1962, and founded the Phelps Chartered law firm in 1964. The first notable cases were related to civil rights. "I systematically brought down the Jim Crow laws of this town," he claims.

His son Nate states that his father was inclined towards prejudice against blacks, and took the cases simply to make money off them, which he did.

Phelps took cases on behalf of African American clients alleging racial discrimination by school systems, and a predominantly black American Legion post which had been raided by police, alleging racially based police abuse. Phelps' law firm obtained settlements for some clients. Phelps also sued then-President Ronald Reagan over Reagan's appointment of a U.S. ambassador to the Vatican, alleging this violated separation of church and state. The case was dismissed by the U.S. district court. Phelps' law firm, staffed by himself and family members also represented non-white Kansans in discrimination actions against Kansas City Power and Light, Southwestern Bell, and the Topeka City Attorney, and represented two female professors alleging discrimination in Kansas universities.

Disbarment

A formal complaint was filed against Phelps on November 8, 1977, by the Kansas State Board of Law Examiners for his conduct during a lawsuit against a court reporter named Carolene Brady. Brady had failed to have a court transcript ready for Phelps on the day he asked for it; though it did not affect the outcome of the case for which Phelps had requested the transcript, Phelps still requested $22,000 in damages from her. In the ensuing trial, Phelps called Brady to the stand, declared her a hostile witness, and then cross-examined her for nearly a week, during which he accused her of being a "slut", tried to introduce testimony from former boyfriends whom Phelps wanted to subpoena, and accused her of a variety of perverse sexual acts, ultimately reducing her to tears on the stand. Phelps lost the case; according to the Kansas Supreme Court:

In an appeal, Phelps prepared affidavits swearing to the court that he had eight witnesses whose testimony would convince the court to rule in his favor. Brady, in turn, obtained sworn, signed affidavits from the eight people in question, all of whom said that Phelps had never contacted them and that they had no reason to testify against Brady. Phelps had committed perjury.

Activities and statements

All of Phelps' recent actions were in conjunction with the congregation of Westboro Baptist Church. In 2001, Phelps estimated that the WBC had held 40 pickets a week for the previous 10 years.

Family life

Nate Phelps, estranged son of Fred Phelps, claims he never had a relationship with his abusive father when he was growing up. He alleged that, in addition to hurting others in this world, his father used to physically abuse his wife and children by beating them with his fists and the handle of a mattock to the point of bleeding.

Religious beliefs

Phelps describes himself as an Old School Baptist, and states that he holds to all five points of Calvinism. Phelps particularly highlights John Calvin's doctrine of unconditional election, the belief that God has elected certain people for salvation before birth, and limited atonement, the belief that Christ only died for the elect, and condemns those who believe otherwise. Despite Phelps' claims of being a Primitive Baptist, he was ordained by a Southern Baptist church and is rejected and generally condemned by Primitive Baptists.

Phelps views Arminianism (particularly the views of the Methodist theologian William Munsey) as a "worse blasphemy and heresy than that heard in all filthy Saturday night fag bars in the aggregate in the world." In addition to John Calvin, Phelps admires Martin Luther, Bob Jones, Sr., John Gill, and has stated that "what this country needs is 50 Jonathan Edwardses turned loose in it." Fred Phelps particularly holds to equal ultimacy, believing that "God Almighty makes some willing and he leads others into sin," although Phelps denies being a hyper-Calvinist.

Phelps is against common Baptist practices like Sunday school meetings, Bible colleges and seminaries, and multi-denominational crusades, although he attended Bob Jones University and worked with Billy Graham in his Los Angeles Crusade before Graham changed his views on a literal Hell and salvation. Phelps considers Graham the greatest false prophet since Balaam, and also condemns large church leaders such as Robert Schuller and Jerry Falwell, in addition to all current Catholics.

Political views

Phelps believes that the United States is "a sodomite nation of flag-worshiping idolators."

Anti-gay

In the movie Hatemongers, members of the Westboro Baptist Church claim their children were being "accosted" by homosexuals in Gage Park, about half-a-mile from the Phelps' home (and a mile northwest of the Westboro Church). Shirley Phelps-Roper claims that in the late 1980s Fred Phelps even witnessed a homosexual attempting to lure her then five-year-old son Joshua into some shrubbery. After several complaints to the local government about the large amount of homosexual sex occurring in the park, with no resulting action, the Phelps' put up signs warning of homosexual activity. This resulted in much negative attention towards the family. When the Phelps called on local churches to speak against the activity in Gage Park, the churches also lashed against the Phelps family, leading to the family protesting homosexuality on a regular basis.

Also in 2005, Phelps' granddaughter Jael was an unsuccessful candidate for Topeka's City Council; she was seeking to replace Tiffany Muller, the first openly gay member of the Topeka City Council.

Democratic Party

Phelps has run in various Kansas Democratic Party primaries five times, but has never won. These included races for governor in 1990, 1994, and 1998, receiving about 15 percent of the vote in 1998. In the 1992 Democratic Party primary for U.S. Senate, Phelps received 31 percent of the vote. Phelps ran for mayor of Topeka in 1993 and 1997.

Support for Al Gore

Phelps supported Al Gore in the 1988 Democratic Party primary election. In his 1984 Senate race, Gore opposed a "gay bill of rights" and stated that homosexuality was not something that "society should affirm". Phelps has stated that he supported Gore because of these earlier comments. According to Phelps, members of the Westboro Baptist Church helped run Gore's 1988 campaign in Kansas. Phelps' son, Fred Phelps Jr., hosted a Gore fundraiser at his home in Topeka and was a Gore delegate to the 1988 Democratic National Convention.

Opposition to Al Gore, Bill Clinton, and Hillary Rodham Clinton

During the 1992 presidential campaign, Phelps criticized Hillary Rodham Clinton during a speech he gave endorsing Bill Clinton's presidential campaign at the University of Kansas on October 14, 1992. In 1996 Phelps and the Westboro church opposed Clinton's re-election because of the administration's support for gay rights. The entire Westboro congregation picketed a 1997 inaugural ball, denouncing Vice President Al Gore as a "famous fag pimp." In 1998, Westboro picketed the funeral of Gore's father, screaming vulgarities at Gore and telling him, "your dad's in Hell." Furthermore, he stated that he would like to send a delegation to Baghdad to "preach the Gospel" for one week. Saddam granted permission, and a group of WBC congregants traveled to Iraq to protest against the U.S. The WBC members stood on the streets of Baghdad holding signs condemning both Bill and Hillary Clinton, as well as anal sex. When Hussein died in December 2006 Phelps predicted that Hussein was in Hell along with Gerald Ford in a web broadcast.

Arrests and traveling restrictions

United States

In 1994, Phelps was convicted for disorderly conduct for verbal harassment, and received two suspended 30-day jail sentences.

Phelps' 1995 conviction for assault and battery carried a five-year prison sentence, with a mandatory 18 months to be served before he became eligible for parole. Phelps fought to be allowed to remain free until his appeals process went through. Days away from being arrested and sent to prison, a judge ruled that Phelps had been denied a speedy trial and that he was not required to serve any time. In May 2009, he and his daughter Shirley were placed on the Home Office's "name and shame" list of people barred from entering the UK for "fostering hatred which might lead to inter-community violence".

Lawsuit against Westboro Baptist Church

On March 10, 2006, WBC picketed the funeral of Marine Lance Corporal Matthew A. Snyder, who died in combat in Iraq on March 3, 2006. The Snyder family sued Fred Phelps for defamation, invasion of privacy, and intentional infliction of emotional distress. On October 31, 2007, WBC, Fred Phelps and his two daughters, Shirley Phelps-Roper and Rebekah Phelps-Davis, were found liable for invasion of privacy and intentional infliction of emotional distress. A federal jury awarded Snyder's father $2.9 million in compensatory damages, then later added a decision to award $6 million in punitive damages for invasion of privacy and an additional $2 million for causing emotional distress (a total of $10.9 million). The organization said it wouldn't change its message because of the verdict.

The lawsuit named Albert Snyder, father of Matthew Snyder, as the plaintiff and Fred W. Phelps, Sr.; Westboro Baptist Church, Inc.; Rebekah Phelps-Davis; and Shirley Phelps-Roper as defendants, alleging that they were responsible for publishing defamatory information about the Snyder family on the Internet, including statements that Albert and his wife had "raised [Matthew] for the devil" and taught him "to defy his Creator, to divorce, and to commit adultery." Other statements denounced them for raising their son Catholic. Snyder further complained the defendants had intruded upon and staged protests at his son's funeral. The claims of invasion of privacy and defamation arising from comments posted about Snyder on the Westboro website were dismissed on First Amendment grounds, but the case proceeded to trial on the remaining three counts.

Albert Snyder, the father of LCpl Matthew A. Snyder, testified:

In his instructions to the jury U.S. District Judge Richard D. Bennett stated that the First Amendment protection of free speech has limits, including vulgar, offensive and shocking statements, and that the jury must decide "whether the defendant's actions would be highly offensive to a reasonable person, whether they were extreme and outrageous and whether these actions were so offensive and shocking as to not be entitled to First Amendment protection." See also Chaplinsky v. New Hampshire, a case where certain personal slurs and obscene utterances by an individual were found unworthy of First Amendment protection, due to the potential for violence resulting from their utterance.

WBC sought a mistrial based on alleged prejudicial statements made by the judge and violations of the gag order by the plaintiff's attorney. An appeal was also sought by the WBC. WBC has said that it is thankful for the verdict.

On February 4, 2008, Bennett upheld the ruling but reduced the punitive damages from $8 million to $2.1 million. The total judgment then stood at $5 million. Court liens were ordered on church buildings and Phelps' law office in an attempt to ensure that the damages were paid.

An appeal by WBC was heard on September 24, 2009. The federal appeals court ruled in favor of Phelps and Westboro Baptist Church, stating that their picket near the funeral of LCpl Matthew A. Snyder is protected speech and did not violate the privacy of the service member's family, reversing the lower court's $5 million judgment. On March 30, 2010, the federal appeals court ordered Albert Snyder to pay the court costs for the Westboro Baptist Church, an amount totaling $16,510. Political commentator Bill O'Reilly agreed on March 30 to cover the costs, pending appeal.

A writ of certiorari was granted on an appeal to the Supreme Court of the United States, and the oral argument for the case took place on October 6, 2010. Margie Phelps, one of Fred Phelps' children, represented the Westboro Baptist Church.

People targeted by Fred Phelps

Since the early 1990s, Phelps has targeted several individuals and groups in the public eye for criticism by the Westboro Baptist Church.

Prominent examples include President Ronald Reagan, Princess Diana, Supreme Court Chief Justice William Rehnquist, National Football League star Reggie White, Sonny Bono, The Church of Jesus Christ of Latter-day Saints, atheists, Muslims, murdered college student Matthew Shepard, the late children's television host Fred Rogers, the late Australian actor Heath Ledger, Comedy Central's Jon Stewart and Stephen Colbert, political commentator Bill O'Reilly, Jews, Catholics, Swedes, the Irish and US soldiers killed in Iraq. He has also targeted the Joseph Estabrook Elementary School in Lexington, Massachusetts, center of the David Parker controversy. In 2007 he stated that he would target the late Rev. Jerry Falwell's funeral.

Shirley Phelps-Roper, a daughter of Fred Phelps, has appeared on Fox News, defending the WBC and attacking homosexuality. She and her children have also appeared on the Howard Stern radio show to promote their agenda and church. However, every time they appear, they are the subjects of ridicule and taunting.

Phelps' followers have repeatedly protested the University of Kansas School of Law's graduation ceremonies.

In August 2007, in the wake of the Minneapolis I-35W bridge collapse, Phelps and his congregation stated that they will protest at the funerals of the victims. In a statement, the church said that Minneapolis is the "land of the Sodomite damned."

Efforts to discourage funeral protests

Legislation

On May 24, 2006, the United States House and Senate passed the Respect for America's Fallen Heroes Act, which President George W. Bush signed five days later. The act bans protests within 300 feet of national cemeteries — which numbered 122 when the bill was signed—from an hour before a funeral to an hour after it. Violators face up to a $100,000 fine and up to a year in prison.

As of April 2006, at least 17 states have banned protests near funeral sites immediately before and after ceremonies, or are considering it. These are: Illinois, Indiana, Iowa, Kansas, Kentucky, Louisiana, Maryland, Michigan, Missouri (which passed the law), and Nebraska, Ohio, Oklahoma, South Carolina, South Dakota, Texas, Vermont, Virginia, West Virginia, and Wisconsin. Florida increased the penalty for disturbing military funerals, amending a previous ban on the disruption of lawful assembly. On January 11, 2011, Arizona passed an emergency measure which prohibits protests within 300 feet of any funeral services, in response to an announcement by the WBC that it planned to protest at 2011 Tucson shooting victim Christina Green's funeral.

These bans have been contested. Bart McQueary, having protested with Phelps on at least three occasions, filed a lawsuit in federal court challenging the constitutionality of Kentucky's funeral protest ban. On September 26, 2006, a district court agreed and entered an injunction prohibiting the ban from being enforced. The ACLU of Ohio also filed a similar lawsuit.

In the case of Snyder v. Phelps, the 4th Circuit Court of Appeals ruled that “distasteful and repugnant” protests surrounding funerals of service members were protected by the First Amendment. But attorneys for the service member’s family are appealing the decision on the grounds that such speech should not be allowed to inflict emotional distress on private parties exercising their freedom of religion during a funeral service. The Supreme Court will likely hear the case in the fall of 2011.

Other responses

WBC is listed as a "hate group" by the Southern Poverty Law Center.

Phelps in the media

The Phelps family was the subject of the TV program The Most Hated Family in America, presented on the BBC by Louis Theroux. Four years after his original documentary, Theroux produced a follow-up program America's Most Hated Family in Crisis, which was prompted by news of family members leaving the church. Phelps' son Nate has broken ranks with the family and in an interview with Peter W. Klein on the Canadian program The Standard, he characterized his father as abusive and warned the Phelps family could turn violent.

Kevin Smith is producing a horror film entitled Red State featuring a religious fundamentalist based on Phelps as a villain.

Phelps appeared in A Union in Wait, a 2001 Sundance Channel documentary film about same-sex marriage, directed by Ryan Butler after Phelps picketed Wake Forest Baptist Church at Wake Forest University over a proposed same-sex union ceremony.

Electoral history

Democratic primary for Governor of Kansas, 1990

Joan Finney: 81,250 (47.18%)

John Carlin: 79,406 (46.11%)

Fred Phelps: 11,572 (6.72%)

Democratic primary for United States Senate, Kansas 1992

Gloria O'Dell: 111,015 (69.20%)

Fred Phelps: 49,416 (30.80%)

Democratic primary for Governor of Kansas, 1994

Jim Slattery: 84,389 (53.02%)

Joan Wagnon: 42,115 (26.46%)

James Francisco: 16,048 (10.08%)

Leslie Kitchenmaster: 11,253 (7.07%)

Fred Phelps: 5,349 (3.36%)

Democratic primary for Governor of Kansas, 1998

Tom Sawyer: 88,248 (85.28%)

Fred Phelps: 15,233 (14.72%)

Source

See also

Shirley Phelps-Roper

The Bible and homosexuality

Christianity and homosexuality

Homophobia

Hyper-Calvinism

Footnotes

External links

Phelps explains what "God Hates Fags" means from LiveLeak.com

:For external links related to Westboro Baptist Church and not Phelps specifically, see this section.

;Biographical information

Phelps-Chartered, Attorneys At Law – A law firm founded by Fred Phelps, Sr., in 1964 and staffed by WBC members

Category:1929 births Category:Living people Category:African Americans' rights activists Category:American lawyers Category:Baptist ministers from the United States Category:Calvinist_ministers_and_theologians Category:Christian fundamentalists Category:Criticism of Islam Category:Disbarred lawyers Category:Eagle Scouts Category:Kansas Democrats Category:Members of the clergy with criminal convictions Category:People from Meridian, Mississippi Category:People from Topeka, Kansas Category:Westboro Baptist Church