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. The Methodist Church is known for its missionary work, and its establishment of hospitals, universities, orphanages, soup kitchens, and schools to follow Jesus' command to spread the Good News and serve all people.

Wesley, along with his brother founded the Holy Club while they were at Oxford, where John was a fellow and later a lecturer at Lincoln College. 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 honour. 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 the majority 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 not to 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 the Calvinist tradition prevalent in Reformed churches. In strongly Reformed areas such as Wales, however, 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.

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 congregational 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

The original body founded as a result of Wesley's work was later known as the Wesleyan Methodist Church. Schisms within the original (Wesleyan) 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 Methodist New Connexion. The original church became known as the Wesleyan Methodist Church to distinguish it from these bodies. In 1907, a union of smaller groups with the Methodist New Connexion and Bible Christian Church brought about the British "United Methodist Church", then 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.

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.

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 position was put into action in 1783. Preachers from the Baltimore Conference were required, under threat of suspension, to free their slaves. By 1784, similar requirements were made of Methodists as a whole, laity and clergy alike. The negative reaction to this requirement was so strong that it had to be abandoned, but the rule was kept in the Book of Discipline.

As slavery disputes intensified in the 19th century, there emerged two doctrines within the Methodist Church. Churches in the South were primarily proslavery, while northern churches started antislavery movements. The apologia of the Southern churches was largely based in Old Testament scriptures, which often represent slavery as a part of the natural order of things. New Testament writings were sometimes used to support the case for slavery as well. Some of the writings of Paul, especially in Ephesians, instruct slaves to remain obedient to their masters. Southern ideology also argued that slavery was beneficial for slaves, as well as their owners, saying that they were offered protections from many ills because of their slavery. The antislavery movement in northern churches strengthened and solidified in response to the pro-slavery apologia of Southern churches. After the Civil War, the Methodist church helped establish the Freedmen’s Aid Society as part of a greater movement to improve education in the South for former slaves. 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.” The first two American bishops of the Methodist Church, Thomas Coke and Francis Asbury, opened a preparatory school in Abingdon, Maryland in 1787. The school was a strict environment, with seven hours a day devoted to study. The venture ended when a fire destroyed the building in which the school was housed.

In the 1870s, there was a broad movement toward incorporating Sunday schools into the doctrines of churches as a way to take ownership of the Christian education of children. This was the first great interdenominational movement the United States had ever seen. Methodists invested heavily in the cause of Christian education because of their emphasis on the child’s right to and ability to “respond to divine influences from the beginning.”

Beginning after World War II, the Methodist churches in the United States continued developing, at a much greater pace, ministries on Universities, Colleges, Junior Colleges and other higher education institutions, on campuses of both church-owned and state schools throughout the United States and Canada, and to a lesser degree in Australia, New Zealand and the United Kingdom. Methodism boasts the largest number of higher education ministries, including teaching positions, of any Protestant denomination in the world in close competition with the Southern Baptist Convention. This emphasis is, in part, a reflection of the Methodist movement's earliest roots in The Oxford Holy Club, founded by John Wesley, his brother Charles, George Whitfield and others as a response to what they saw as the pervasive permissiveness and debauchery of Oxford University, and specifically Lincoln College when they attended. It is from the Holy Club that the earliest Methodist societies were formed and spread.

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.

In 1880, the general conference included in the Discipline a broad statement which included, “Temperance is a Christian virtue, Scripturally enjoined.” Due to the temperate stance of the church, the practice of Eucharist was altered — to this day, Methodist churches most commonly use grape juice symbolically during Communion rather than wine. The Methodist church distinguished itself from many other denominations in their beliefs about state control of alcohol. Where many other denominations, including Roman Catholics, Protestant Episcopalians, Lutherans, and Unitarians, believed that the ill-effects of liquor should be controlled by self-discipline and individual restraint, Methodists believed that it was the duty of the government to enforce restrictions on the use of alcohol. In 1904, the Board of Temperance was created by the General Conference to help push the Temperance agenda.

The women of the Methodist Church were strongly mobilized by the temperance movement. In 1879, a Methodist woman, Frances E. Willard, was voted to the presidency of the Women’s Christian Temperance Union, an organization which was characterized by heavy Methodist participation. To this day, the Women’s Division of the General Board of Global Missions holds property across on Capitol Hill in Washington, DC, which was built using funds provided by laypeople. Women of the church were responsible for 70% of the $650,000 it cost to construct the building in 1922. The building was intended to serve as the Methodist Church’s social reform presence of the Hill. The Board of Temperance, Prohibition and Public Morals was especially prominent within the building.

Other countries

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.

When Nathaniel Gilbert died in 1774 his work in Antigua was continued by his brother Francis Gilbert to approximately 200 Methodists. However, within a year Francis took ill and had to return to England and the work was carried on by Sophia Campbell (''"a Negress"'') and Mary Alley (''"a Mulatto"''), two devoted women who kept the flock together with Class and Prayer meetings as best as they could.

On 2 April 1778, John Baxter , a local preacher and skilled shipwright from Chatham in England, landed at ''English'' harbour in Antigua (now called Nelson's Dockyard) where he was offered a post at the naval dockyard. Baxter was a Methodist and had heard of the work of the Gilberts and their need for a new preacher. He began preaching and meeting with the Methodists leaders, and within a year the Methodist community had grown to 600 persons. By 1783 the first Methodist Chapel was built in Antigua, with John Baxter as the local preacher, where its wooden structure now seated some 2,000 people.

St. Barts

It was at this time, in 1785, that William Turton (1761–1817) a Barbadian son of a planter, met John Baxter in Antigua, and later as layman assisted in the Methodist work in the Swedish colony of St. Bartholomew from 1796.

In 1786 the missionary endeavour in the Caribbean was officially recognised by the Conference in England, and that same year Rev. Dr. Thomas Coke, having been made Superintendent of the Church two years previously in America by Wesley, was travelling to Nova Scotia, but providence forced his ship to Antigua.

Jamaica

Later Edward Fraser (1798-Aft.1850) a privileged Barbadian slave who in 1818 moved to Bermuda and subsequently met the new minister James Dunbar. The Nova Scotia Methodist Minister noted young Fraser's sincerity and commitment to his congregation and encouraged him by appointing him as assistant. By 1827 Fraser assisted in building a new chapel, was later freed, admitted to the Methodist Ministry to serve in Antigua and Jamaica.

Barbados

Ann Gill (1779–1866) a free-born coloured woman of reasonable comfort who, following Rev. William J. Shrewsbury's 1820's preachings used Civil Disobedience in an attempt to thwart magistrate rulings that prevented parishioners holding prayer meetings, to the point of paying and extraordinary £1700.00 in hopes to build a new chapel and having militia appointed by the Governor to protect her home from demolition.

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).

In more recent times in Barbados, Victor Alphonso Cooke (born 1930) and Lawrence Vernon Harcourt Lewis (born 1932) are strong influences on the Methodist Church in the island. Their contemporary and late member of the Dalkeith Methodist Church, was the former secretary of the University of the West Indies, consultant of the ''Canadian Training Aid Programme'' and a man of letters – Francis Woodbine Blackman (1922–2010) – it was his research and published works that enlightened much of this information on Caribbean Methodism.,

Africa

Methodists(African) are now estimated to be 20 million. The latest figures indicate that Sudan, East Africa, South Africa, Congo-Zaire and Liberia have the most numbers in 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

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.

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

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. Since 1975 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. A Methodist presence was continued in Russia for 14 years after the Russian Revolution of 1917 through the efforts of Deaconess Anna Eklund. In 1939, political antagonism stymied the work of the Church and Deaconess Anna Eklund was coerced to return to her native Finland. After 1989, the collapse of the Soviet Union gave way to the surge of religious freedoms and people's hunger for spiritual and hopeful message. During the 1990s, Methodism experienced a powerful wave of revival in the nation. Three sites in particular carried the torch - Samara, Moscow and Ekaterinburg. Today, The United Methodist Church in Eurasia has 116 congregations, each with a native pastor. There are currently 48 students enrolled in residential and extension degree programs at the United Methodist Seminary in Moscow.

North America

Bermuda

Bermuda's Methodist Synod, is a separate presbytery of the United Church of Canada's Maritime Conference.

Canada

The father of Methodism in Canada was William Black who began preaching in settlements along the Petitcodiac River of New Brunswick in 1781. 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

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)

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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:History of Methodism Category:Christian terms Category:Chalcedonianism Category:Reclaimed words

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African Americans (also referred to as Black Americans or Afro-Americans, and formerly as American Negroes) are citizens or residents of the United States who have at least partial ancestry from any of the native populations of Sub-Saharan Africa. Most African Americans are of West and Central African descent and are descendants of enslaved Africans within the boundaries of the present United States. However, some immigrants from African, Caribbean, Central American or South American nations, or their descendants, may be identified or self-identify with the term.

African Americans make up the single largest racial minority in the United States.

African-American history starts in the 16th century with African slaves who quickly rose up against the Spanish explorer Lucas Vásquez de Ayllón and progresses to the present day, with Barack Obama as the 44th and current President of the United States. Between those landmarks there have been events and issues, both resolved and ongoing, including slavery, racism, reconstruction, development of the African-American community, participation in the great military conflicts of the United States, racial segregation, and the Civil Rights Movement.

History

Slavery era

The first African slaves arrived in the present-day United States as part of the San Miguel de Gualdape colony (most likely located in the Winyah Bay area of present-day South Carolina), founded by Spanish explorer Lucas Vásquez de Ayllón in 1526. The ill-fated colony was almost immediately disrupted by a fight over leadership, during which the slaves revolted and fled the colony to seek refuge among local Native Americans. De Ayllón and many of the colonists died shortly afterwards of an epidemic and the colony was abandoned, leaving the escaped slaves behind on North American soil.

In 1565, the colony of Saint Augustine in Florida, founded by Pedro Menendez de Aviles, became the first permanent European settlement in North America. It included an unknown number of free and enslaved Africans that were part of this colonial expedition.

The first recorded Africans in British North America (including most of the future United States) arrived in 1619 in Jamestown, Virginia. As English settlers died from harsh conditions, more and more Africans were brought to work as laborers. The Africans were likely treated as indentured servants, similar in legal position to poor English indenturees, who traded several years labor in exchange for passage to America. Africans could legally raise crops and cattle to purchase their freedom. They raised families, marrying other Africans and sometimes intermarrying with Native Americans or English settlers. By the 1640s and 1650s, several African families owned farms around Jamestown and some became wealthy by colonial standards.

The popular conception of a race-based slave system did not fully develop until the 18th century. The Dutch West India Company introduced slavery in 1625 with the importation of eleven black slaves into New Amsterdam (present-day New York City). All the colony's slaves, however, were freed upon its surrender to the British. Massachusetts was the first British colony to legally recognize slavery in 1641. It was not until 1662 that Virginia ruled that a slave mother's children would remain slaves.

The first black congregations and churches were organized before 1800 in both northern and southern cities following the Great Awakening. By 1775, Africans made up 20% of the population in the American colonies, which made them the second largest ethnic group after the English. During the 1770s, Africans, both enslaved and free, helped rebellious English colonists secure American Independence by defeating the British in the American Revolution. Africans and Englishmen fought side by side and were fully integrated. James Armistead, an African American, played a large part in making possible the 1781 Yorktown victory, which established the United States as an independent nation. Other prominent African Americans were Prince Whipple and Oliver Cromwell, who are both depicted in the front of the boat in George Washington's famous ''1776 Crossing the Delaware'' portrait.

By 1860, there were 3.5 million enslaved African Americans in the United States due to the Atlantic slave trade, and another 500,000 African Americans lived free across the country. In 1863, during the American Civil War, President Abraham Lincoln signed the Emancipation Proclamation. The proclamation declared that all slaves in states which had seceded from the Union were free. Advancing Union troops enforced the proclamation with Texas being the last state to be emancipated in 1865.

Reconstruction and Jim Crow

[[File:Jesse Owens1.jpg|thumb|right|Jesse Owens shook racial stereotypes both with Nazis and segregationists in the USA at the 1936 Berlin olympics.]] African Americans quickly set up congregations for themselves, as well as schools, community and civic associations, to have space away from white control or oversight. While the post-war reconstruction era was initially a time of progress for African Americans, in the late 1890s, Southern states enacted Jim Crow laws to enforce racial segregation and disenfranchisement. Most African Americans followed the Jim Crow laws, using a mask of compliance to prevent becoming victims of racially motivated violence. To maintain self-esteem and dignity, African Americans such as Anthony Overton and Mary McLeod Bethune continued to build their own schools, churches, banks, social clubs, and other businesses.

In the last decade of the 19th century, racially discriminatory laws and racial violence aimed at African Americans began to mushroom in the United States. These discriminatory acts included racial segregation—upheld by the United States Supreme Court decision in Plessy v. Ferguson in 1896—which was legally mandated by southern states and nationwide at the local level of government, voter suppression or disenfranchisement in the southern states, denial of economic opportunity or resources nationwide, and private acts of violence and mass racial violence aimed at African Americans unhindered or encouraged by government authorities.

Great Migration and Civil Rights Movement

The desperate conditions of African Americans in the South that sparked the Great Migration of the early 20th century, combined with a growing African American community in the Northern United States, led to a movement to fight violence and discrimination against African Americans that, like abolitionism before it, crossed racial lines. The Civil Rights Movement from 1954 to 1968 was directed at abolishing racial discrimination against African Americans, particularly in the Southern United States. The March on Washington for Jobs and Freedom and the conditions which brought it into being are credited with putting pressure on President John F. Kennedy and Lyndon B. Johnson.

Johnson put his support behind passage of the Civil Rights Act of 1964 that banned discrimination in public accommodations, employment, and labor unions, and the Voting Rights Act (1965), which expanded federal authority over states to ensure black political participation through protection of voter registration and elections. By 1966, the emergence of the Black Power movement, which lasted from 1966 to 1975, expanded upon the aims of the Civil Rights Movement to include economic and political self-sufficiency, and freedom from white authority.

Post-Civil Rights era

Politically and economically, blacks have made substantial strides during the post-civil rights era. In 1989, Douglas Wilder became the first African-American elected governor in U.S. history. There is currently one black governor; governor Deval Patrick of Massachusetts. Clarence Thomas became the second African-American Supreme Court Justice. In 1992 Carol Moseley-Braun of Illinois became the first black woman elected to the U.S. Senate. There were 8,936 black officeholders in the United States in 2000, showing a net increase of 7,467 since 1970. In 2001 there were 484 black mayors.

On November 4, 2008, Democratic Senator Barack Obama defeated Republican Senator John McCain to become the first African American to be elected President. At least 95 percent of African-American voters voted for Obama. He also received overwhelming support from young and educated whites, a majority of Asians, Hispanics, and Native Americans picking up a number of new states in the Democratic electoral column. Obama lost the overall white vote, although he won a larger proportion of white votes than any previous nonincumbent Democratic presidential candidate since Jimmy Carter. The following year Michael S. Steele was elected the first African-American chairman of the national Republican Party.

Demographics

In 1790, when the first U.S. Census was taken, Africans (including slaves and free people) numbered about 760,000—about 19.3% of the population. In 1860, at the start of the Civil War, the African American population had increased to 4.4 million, but the percentage rate dropped to 14% of the overall population of the country. The vast majority were slaves, with only 488,000 counted as "freemen". By 1900, the black population had doubled and reached 8.8 million. In 1910, about 90% of African Americans lived in the South, but large numbers began migrating north looking for better job opportunities and living conditions, and to escape Jim Crow laws and racial violence. The Great Migration, as it was called, spanned the 1890s to the 1970s. From 1916 through the 1960s, more than 6 million black people moved north. But in the 1970s and 1980s, that trend reversed, with more African Americans moving south to the Sun Belt than leaving it.

The following table of the African American population in the United States over time shows that the African American population, as a percentage of the total population, declined until 1930 and has been rising since then. {|class="wikitable" style="float:left; font-size:85%;" African Americans in the United States ! Year || Number || % of totalpopulation || % Change(10 yr) || Slaves || % in slavery |- | 1790 || 757,208 || 19.3% (highest) || – || 697,681 || 92% |- | 1800 || 1,002,037 || 18.9% || 32.3% || 893,602 || 89% |- | 1810 || 1,377,808 || 19.0% || 37.5% || 1,191,362 || 86% |- | 1820 || 1,771,656 || 18.4% || 28.6% || 1,538,022 || 87% |- | 1830 || 2,328,642 || 18.1% || 31.4% || 2,009,043 || 86% |- | 1840 || 2,873,648 || 16.8% || 23.4% || 2,487,355 || 87% |- | 1850 || 3,638,808 || 15.7% || 26.6% || 3,204,287 || 88% |- | 1860 || 4,441,830 || 14.1% || 22.1% || 3,953,731 || 89% |- | 1870 || 4,880,009 || 12.7% || 9.9% || – || – |- | 1880 || 6,580,793 || 13.1% || 34.9% || – || – |- | 1890 || 7,488,788 || 11.9% || 13.8% || – || – |- | 1900 || 8,833,994 || 11.6% || 18.0% || – || – |- | 1910 || 9,827,763 || 10.7% || 11.2% || – || – |- | 1920 || 10.5 million || 9.9% || 6.8% || – || – |- | 1930 || 11.9 million || 9.7% (lowest) || 13% || – || – |- | 1940 || 12.9 million || 9.8% || 8.4% || – || – |- | 1950 || 15.0 million || 10.0% || 16% || – || – |- | 1960 || 18.9 million || 10.5% || 26% || – || – |- | 1970 || 22.6 million || 11.1% || 20% || – || – |- | 1980 || 26.5 million || 11.7% || 17% || – || – |- | 1990 || 30.0 million || 12.1% || 13% || – || – |- | 2000 || 34.6 million || 12.3% || 15% || – || – |- | 2010 || 38.9 million || 12.6% || 12% || – || – |- |}

By 1990, the African American population reached about 30 million and represented 12% of the U.S. population, roughly the same proportion as in 1900. In current demographics, according to 2005 U.S. Census figures, some 39.9 million African Americans live in the United States, comprising 13.8% of the total population. The World Factbook gives a 2006 figure of 12.9% Controversy has surrounded the "accurate" population count of African Americans for decades. The NAACP believed it was under counted intentionally to minimize the significance of the black population in order to reduce their political power base.

At the time of the 2000 Census, 54.8% of African Americans lived in the South. In that year, 17.6% of African Americans lived in the Northeast and 18.7% in the Midwest, while only 8.9% lived in the western states. The west does have a sizable black population in certain areas, however. California, the nation's most populous state, has the fifth largest African American population, only behind New York, Texas, Georgia, and Florida. According to the 2000 Census, approximately 2.05% of African Americans identified as Hispanic or Latino in origin, many of whom may be of Brazilian, Puerto Rican, Dominican, Cuban, Haitian, or other Latin American descent. The only self-reported ''ancestral'' groups larger than African Americans are the Irish and Germans. Because many African Americans trace their ancestry to colonial American origins, some simply self-identify as "American".

U.S. cities

Almost 58% of African Americans lived in metropolitan areas in 2000. With over 2 million black residents, New York City had the largest black urban population in the United States in 2000, overall the city has a 28% black population. Chicago has the second largest black population, with almost 1.6 million African Americans in its metropolitan area, representing about 18 percent of the total metropolitan population.

Among cities of 100,000 or more, Detroit, Michigan had the highest percentage of black residents of any U.S. city in 2010, with 82%. Other large cities with African American majorities include New Orleans, Louisiana (60%), Baltimore, Maryland (63%) Atlanta, Georgia (54%), Memphis, Tennessee (61%), and Washington, D.C. (50.7%).

The nation's most affluent county with an African American majority is Prince George's County, Maryland, with a median income of $62,467. Within that county, among the wealthiest communities are Glenn Dale, Maryland and Fort Washington, Maryland. Other affluent predominantly African American counties include Dekalb County in Georgia, and Charles City County in Virginia. Queens County, New York is the only county with a population of 65,000 or more where African Americans have a higher median household income than White Americans.

Religion

The majority of African Americans are Protestant of whom many follow the historically black churches. Black church refers to churches which minister predominantly African American congregations. Black congregations were first established by freed slaves at the end of the 17th century, and later when slavery was abolished more African Americans were allowed to create a unique form of Christianity that was culturally influenced by African spiritual traditions.

According to a 2007 survey, more than half of the African American population are part of the historically black churches. The largest Protestant denomination among African Americans are the Baptists, distributed in four denominations, the largest being the National Baptist Convention and the National Baptist Convention of America. The second largest are the Methodists, the largest sects are the African Methodist Episcopal Church and the African Methodist Episcopal Zion Church. Pentecostals are mainly part of the Church of God in Christ. About 16% of African American Christians are members of white Protestant communions, these denominations (which include the United Church of Christ) mostly have a 2 to 3% African American membership. There are also large numbers of Roman Catholics, constituting 5% of the African American population. Of the total number of Jehovah's Witnesses, 22% are black.

Some African Americans follow Islam. Historically, between 15 to 30% of enslaved Africans brought to the Americas were Muslims, but most of these Africans were converted to Christianity during the era of American slavery. However during the 20th century, some African Americans converted to Islam, mainly through the influence of black nationalist groups that preached with distinctive Islamic practices; these include the Moorish Science Temple of America, though the largest organization was the Nation of Islam, founded during the 1930s, which attracted at least 20,000 people as of 1963, prominent members included activist Malcolm X and boxer Muhammad Ali.

Malcolm X is considered the first person to start the movement among African Americans towards mainstream Islam, after he left the Nation and made the pilgrimage to Mecca. In 1975, Warith Deen Mohammed, the son of Elijah Muhammad who took control of the Nation after his death, guided majority of its members to orthodox Islam. However, few members rejected these changes, in particular Louis Farrakhan, who revived the Nation of Islam in 1978 based on its original teachings.

African American Muslims constitute 20% of the total U.S. Muslim population, the majority are Sunni or orthodox Muslims, some of these identify under the community of W. Deen Mohammed. The Nation of Islam led by Louis Farrakhan has a membership from 20,000—50,000 members.

There are relatively few African American Jews; estimates of their number range from 20,000 to 200,000. Most of these Jews are part of mainstream groups such as the Reform, Conservative, or Orthodox branches of Judaism; although there are significant numbers of people who are part of non-mainstream Jewish groups, largely the Black Hebrew Israelites, whose beliefs include the claim that African Americans are descended from the Biblical Israelites.

Contemporary issues

African Americans have improved their social and economic standing significantly since the Civil Rights Movement and recent decades have witnessed the expansion of a robust, African American middle class across the United States. Unprecedented access to higher education and employment in addition to representation in the highest levels of American government has been gained by African Americans in the post-civil rights era.

Nevertheless, due in part to the legacy of slavery, racism and discrimination, African Americans as a group remain at a pronounced economic, educational and social disadvantage in many areas relative to European Americans. Persistent social, economic and political issues for many African Americans include inadequate health care access and delivery; institutional racism and discrimination in housing, education, policing, criminal justice and employment; crime, poverty and substance abuse.

One of the most serious and long standing issues within African American communities is poverty. Poverty itself is a hardship as it is related to marital stress and dissolution, health problems, low educational attainment, deficits in psychological functioning, and crime. In 2004, 24.7% of African American families lived below the poverty level. In 2007, the average African American income was $33,916, compared with $54,920 for whites.

Politics and social issues

Collectively, African Americans are more involved in the American political process than other minority groups in the United States, indicated by the highest level of voter registration and participation in elections among these groups in 2004. African Americans collectively attain higher levels of education than immigrants to the United States. African Americans also have the highest level of Congressional representation of any minority group in the U.S.

The large majority of African Americans support the Democratic Party. In the 2004 Presidential Election, Democrat John Kerry received 88% of the African American vote compared to 11% for Republican George W. Bush. Although there is an African-American lobby in foreign policy, it has not had the impact that African American organizations have had in domestic policy.

Historically, African Americans were supporters of the Republican Party because it was Republican President Abraham Lincoln who helped in granting freedom to American slaves; at the time, the Republicans and Democrats represented the sectional interests of the North and South, respectively, rather than any specific ideology, and both right and left were represented equally in both parties.

The African American trend of voting for Democrats can be traced back to the 1930s during the Great Depression, when Franklin D. Roosevelt's New Deal program provided economic relief to African Americans; Roosevelt's New Deal coalition turned the Democratic Party into an organization of the working class and their liberal allies, regardless of region. The African American vote became even more solidly Democratic when Democratic presidents John F. Kennedy and Lyndon B. Johnson pushed for civil rights legislation during the 1960s.

After over 50 years, marriage rates for ''all'' Americans began to decline while divorce rates and out-of-wedlock births have climbed. These changes have been greatest among African Americans. After more than 70 years of racial parity black marriage rates began to fall behind whites. Single-parent households have become common, and according to US census figures released in January 2010, only 38 percent of black children live with both their parents. Despite that and heavy Democratic leanings, African Americans favor "traditional American values" about family and marriage.

While 52% of Democrats support same-sex marriage, only 30% of black Democrats do. In 2008, though Democrats overwhelmingly voted (64%) against the California ballot proposition banning gay marriage, blacks overwhelmingly approved (70% in favor) it, more than any other racial group. The high-profile candidacy of Barack Obama is credited with increasing black turnout on the bill which has been seen as the crucial difference in its passing.

Blacks also hold far more conservative opinions on abortion, extramarital sex, and raising children out of wedlock than Democrats as a whole. On financial issues, however, African Americans are very much in line with Democrats, generally supporting a more progressive tax structure to provide more services and reduce injustice and as well as more government spending on social services.

News media and coverage

Some activists and academics contend that news media coverage of African American news concerns or dilemmas is inadequate or the news media present distorted images of African Americans. To combat this, Robert L. Johnson founded Black Entertainment Television, a network that targets young African Americans and urban audiences in the United States. Most programming on the network consists of rap and R&B; music videos and urban-oriented movies and series. The channel also shows syndicated television series, original programs, and some public affairs programs. On Sunday mornings, BET broadcasts a lineup of network-produced Christian programming; other, non-affiliated Christian programs are also shown during the early morning hours daily. BET is now a global network that reaches 85 million viewers in the Caribbean, Canada, and the United Kingdom.

In addition to BET there is Centric, which is a spin-off cable television channel of BET, created originally as ''BET on Jazz'' to showcase jazz music-related programming, especially that of black jazz musicians. Programming has been expanded to include a block of urban programs as well as some R&B;, neo soul, and alternative hip hop, with the focus on jazz reduced to low-profile hours.

TV One is another African American-oriented network and a direct competitor to BET, targeting African American adults with a broad range of programming. The network airs original lifestyle and entertainment-oriented shows, movies, fashion and music programming, as well as classic series such as 227, Good Times, Martin, Boston Public and It's Showtime at the Apollo. The network primarily owned by Radio One. Founded and controlled by Catherine Hughes, it is one of the nation's largest radio broadcasting companies and the largest African American-owned radio broadcasting company in the United States.

Other African American networks scheduled to launch in 2009 are the Black Television News Channel founded by former Congressman J. C. Watts and Better Black Television founded by Percy Miller. In June 2009, NBC News launched a new website named The Grio in partnership with the production team that created the black documentary film, Meeting David Wilson. It is the first African American video news site which focuses on underrepresented stories in existing national news. The Grio consists of a broad spectrum of original video packages, news articles, and contributor blogs on topics including breaking news, politics, health, business, entertainment and Black History.

Education

By 2000, African Americans had advanced greatly. They still lagged overall in education attainment compared to white or Asian Americans, with 14 percent with four year and 5 percent with advanced degrees, though it was higher than for other minorities. African Americans attend college at about half the rate of whites, but at a greater rate than Americans of Hispanic origin. More African American women attend and complete college than men. Black schools for kindergarten through twelfth grade students were common throughout the U.S., and a pattern towards re-segregation is currently occurring across the country.

Historically black colleges and universities remain today which were originally set up when segregated colleges did not admit African Americans. As late as 1947, about one third of African Americans over 65 were considered to lack the literacy to read and write their own names. By 1969, illiteracy as it had been traditionally defined, had been largely eradicated among younger African Americans.

US Census surveys showed that by 1998, 89 percent of African Americans aged 25 to 29 had completed high school, less than whites or Asians, but more than Hispanics. On many college entrance, standardized tests and grades, African Americans have historically lagged behind whites, but some studies suggest that the achievement gap has been closing. Many policy makers have proposed that this gap can and will be eliminated through policies such as affirmative action, desegregation, and multiculturalism.

In Chicago, Marva Collins, an African American educator, created a low cost private school specifically for the purpose of teaching low-income African American children whom the public school system had labeled as being "learning disabled". One article about Marva Collins' school stated,

Working with students having the worst of backgrounds, those who were working far below grade level, and even those who had been labeled as 'unteachable,' Marva was able to overcome the obstacles. News of third grade students reading at ninth grade level, four-year-olds learning to read in only a few months, outstanding test scores, disappearance of behavioral problems, second-graders studying Shakespeare, and other incredible reports, astounded the public.

During the 2006–2007 school year, Collins' school charged $5,500 for tuition, and parents said that the school did a much better job than the Chicago public school system. Meanwhile, during the 2007–2008 year, Chicago public school officials claimed that their budget of $11,300 per student was not enough.

Economic status

Economically, African Americans have benefited from the advances made during the Civil Rights era, particularly among the educated, but not without the lingering effects of historical marginalization when considered as a whole. The racial disparity in poverty rates has narrowed. The black middle class has grown substantially. In 2000, 47% of African Americans owned their homes. The poverty rate among African Americans has decreased from 26.5% in 1998 to 24.7% in 2004. African Americans are the second largest consumer group in America with a combined buying power of over $892 billion currently and likely over $1.1 trillion by 2012. In 2002 African American-owned businesses accounted for 1.2 million of the US's 23 million businesses. As of 2011 African American-owned business account for approximately 2 million US businesses. Black-owned businesses experienced the largest growth in number of businesses among minorities from 2002 to 2011.

In 2004, African American workers had the second-highest median earnings of American minority groups after Asian Americans, and African Americans had the highest level of male-female income parity of all ethnic groups in the United States. Also, among American minority groups, only Asian Americans were more likely to hold white-collar occupations (management, professional, and related fields), and African Americans were no more or less likely than European Americans to work in the service industry. In 2001, over half of African American households of married couples earned $50,000 or more. Although in the same year African Americans were over-represented among the nation's poor, this was directly related to the disproportionate percentage of African American families headed by single women; such families are collectively poorer, regardless of ethnicity.

By 2006, gender continued to be the primary factor in income level, with the median earnings of African American men more than those black and non-black American women overall and in all educational levels. At the same time, among American men, income disparities were significant; the median income of African American men was approximately 76 cents for every dollar of their European American counterparts, although the gap narrowed somewhat with a rise in educational level.

Overall, the median earnings of African American men were 72 cents for every dollar earned of their Asian American counterparts, and $1.17 for every dollar earned by Hispanic men. On the other hand by 2006, among American women with post-secondary education, African American women have made significant advances; the median income of African American women was more than those of their Asian-, European- and Hispanic American counterparts with at least some college education.

African Americans are still underrepresented in government and employment. In 1999, the median income of African American families was $33,255 compared to $53,356 of European Americans. In times of economic hardship for the nation, African Americans suffer disproportionately from job loss and underemployment, with the black underclass being hardest hit. The phrase "last hired and first fired" is reflected in the Bureau of Labor Statistics unemployment figures. Nationwide, the October 2008 unemployment rate for African Americans was 11.1%, while the nationwide rate was 6.5%.

The income gap between black and white families is also significant. In 2005, employed blacks earned only 65% of the wages of whites, down from 82% in 1975. ''The New York Times'' reported in 2006 that in Queens, New York, the median income among African American families exceeded that of white families, which the newspaper attributed to the growth in the number of two-parent black families. It noted that Queens was the only county with more than 65,000 residents where that was true.

In 1999, the rate of births to unwed African American mothers was estimated by economist Walter E. Williams of George Mason University to be 70%. The poverty rate among single-parent black families was 39.5% in 2005, according to Williams, while it was 9.9% among married-couple black families. Among white families, the comparable rates were 26.4% and 6%.

According to ''Forbes'' magazine's "wealthiest American" lists, a 2000 net worth of $800 million dollars made Oprah Winfrey the richest African American of the 20th century; by contrast, the net worth of the 20th century's richest American, Bill Gates, who is of European descent, briefly hit $100 billion in 1999. In Forbes' 2007 list, Gates' net worth decreased to $59 billion while Winfrey's increased to $2.5 billion, making her the world's richest black person. Winfrey is also the first African American to make Business Week's annual list of America's 50 greatest philanthropists. BET founder Bob Johnson was also listed as a billionaire prior to an expensive divorce and as of 2009, had an estimated net worth of $550 million. Winfrey remains the only African American wealthy enough to rank among the country's 400 richest people. Some black entrepreneurs use their wealth to create new avenues for both African Americans and new opportunities for American business in general. Examples such as Tyler Perry who created new filming studios in Atlanta, Georgia which makes it possible to film movies and television shows outside of California.

Cultural influence in the United States

From their earliest presence in North America, African Americans have contributed literature, art, agricultural skills, foods, clothing styles, music, language, social and technological innovation to American culture. The cultivation and use of many agricultural products in the U.S., such as yams, peanuts, rice, okra, sorghum, grits, watermelon, indigo dyes, and cotton, can be traced to African and African American influences. Notable examples include George Washington Carver, who created 300 products from peanuts, 118 products from sweet potatoes, and 75 from pecans; and George Crum, who invented the potato chip in 1853.

African American music is one of the most pervasive African American cultural influences in the United States today and is among the most dominant in mainstream popular music. Hip hop, R&B;, funk, rock and roll, soul, blues, and other contemporary American musical forms originated in black communities and evolved from other black forms of music, including blues, doo-wop, barbershop, ragtime, bluegrass, jazz, and gospel music.

African American-derived musical forms have also influenced and been incorporated into virtually every other popular musical genre in the world, including country and techno. African American genres are the most important ethnic vernacular tradition in America, as they have developed independent of African traditions from which they arise more so than any other immigrant groups, including Europeans; make up the broadest and longest lasting range of styles in America; and have, historically, been more influential, interculturally, geographically, and economically, than other American vernacular traditions.

African Americans have also had an important role in American dance. Bill T. Jones, a prominent modern choreographer and dancer, has included historical African American themes in his work, particularly in the piece "Last Supper at Uncle Tom's Cabin/The Promised Land". Likewise, Alvin Ailey's artistic work, including his "Revelations" based on his experience growing up as an African American in the South during the 1930s, has had a significant influence on modern dance. Another form of dance, Stepping, is an African American tradition whose performance and competition has been formalized through the traditionally black fraternities and sororities at universities.

Many African American authors have written stories, poems, and essays influenced by their experiences as African Americans. African-American literature is a major genre in American literature. Famous examples include Langston Hughes, James Baldwin, Richard Wright, Zora Neale Hurston, Ralph Ellison, Nobel Prize winner Toni Morrison, and Maya Angelou.

African American inventors have created many widely used devices in the world and have contributed to international innovation. Norbert Rillieux created the technique for converting sugar cane juice into white sugar crystals. Moreover, Rillieux left Louisiana in 1854 and went to France, where he spent ten years working with the Champollions deciphering Egyptian hieroglyphics from the Rosetta Stone. Most slave inventors were nameless, such as the slave owned by the Confederate President Jefferson Davis who designed the ship propeller used by the Confederate navy.

By 1913 over 1,000 inventions were patented by black Americans. Among the most notable inventors were Jan Matzeliger, who developed the first machine to mass-produce shoes, and Elijah McCoy, who invented automatic lubrication devices for steam engines. Granville Woods had 35 patents to improve electric railway systems, including the first system to allow moving trains to communicate. Garrett A. Morgan developed the first automatic traffic signal and gas mask.

Lewis Howard Latimer invented an improvement for the incandescent light bulb. More recent inventors include Frederick McKinley Jones, who invented the movable refrigeration unit for food transport in trucks and trains. Lloyd Quarterman worked with six other black scientists on the creation of the atomic bomb (code named the Manhattan Project.) Quarterman also helped develop the first nuclear reactor, which was used in the atomically powered submarine called the Nautilus.

A few other notable examples include the first successful open heart surgery, performed by Dr. Daniel Hale Williams, and the air conditioner, patented by Frederick McKinley Jones. Dr. Mark Dean holds three of the original nine patents on the computer on which all PCs are based. More current contributors include Otis Boykin, whose inventions included several novel methods for manufacturing electrical components that found use in applications such as guided missile systems and computers, and Colonel Frederick Gregory, who was not only the first black astronaut pilot but the person who redesigned the cockpits for the last three space shuttles. Gregory was also on the team that pioneered the microwave instrumentation landing system.

Political legacy

African Americans have fought in every war in the history of the United States.

The gains made by African Americans in the Civil Rights and Black Power movements not only obtained certain rights for African Americans, but changed American society in far-reaching and fundamentally important ways. Prior to the 1950s, Black Americans in the South were subject to de jure discrimination, or Jim Crow. They would often be the victims of extreme cruelty and violence, sometimes resulting in deaths: by the post WWII era, African Americans became increasingly discontented with their long-standing inequality. In the words of Martin Luther King, Jr., African Americans and their supporters challenged the nation to "rise up and live out the true meaning of its creed that all men are created equal ..."

The Civil Rights Movement marked a sea-change in American social, political, economic and civic life. It brought with it boycotts, sit-ins, demonstrations, court battles, bombings and other violence; prompted worldwide media coverage and intense public debate; forged enduring civic, economic and religious alliances; and disrupted and realigned the nation's two major political parties.

Over time, it has changed in fundamental ways the manner in which blacks and whites interact with and relate to one another. The movement resulted in the removal of codified, ''de jure'' racial segregation and discrimination from American life and law, and heavily influenced other groups and movements in struggles for civil rights and social equality within American society, including the Free Speech Movement, the disabled, women, Native Americans, and migrant workers.

The term "African American"

Political overtones

The term African American carries important political overtones. Earlier terms used to identify Americans of African ancestry were conferred upon the group by colonists and Americans of European ancestry. The terms were included in the wording of various laws and legal decisions which some thought were being used as tools of white supremacy and oppression. There developed among blacks in America a growing desire for a term of self-identification of their own choosing.

With the political consciousness that emerged from the political and social ferment of the late 1960s and early 1970s, blacks no longer approved of the term Negro. They believed it had suggestions of a moderate, accommodationist, even "Uncle Tom" connotation. In this period, a growing number of blacks in the United States, particularly African American youth, celebrated their blackness and their historical and cultural ties with the African continent. The Black Power movement defiantly embraced ''Black'' as a group identifier. It was a term social leaders themselves had repudiated only two decades earlier, but they proclaimed, "Black is beautiful".

In this same period, a smaller number of people favored ''Afro-American'', a common shortening (as is 'Anglo-American'). However, after the decline in popularity of the 'Afro' hairstyle in the late 1970s, the term fell out of use.

In the 1980s the term ''African American'' was advanced on the model of, for example, German-American or Irish-American to give descendents of American slaves and other American blacks who lived through the slavery-era a heritage and a cultural base. The term was popularized in black communities around the country via word of mouth and ultimately received mainstream use after Jesse Jackson publicly used the term in front of a national audience. Subsequently, major media outlets adopted its use.

Some such as Maulana Karenga and Owen Alik Shahadah argue African-American is more appropriate because it accurately articulates geography and historical origin. Thus linking a people to a continent as oppose to an abstract color. Others believe the term black is inaccurate because African Americans have a variety of skin tones. Surveys show that the majority of Black Americans have no preference for "African American" or "Black," although they have a slight preference for "Black" in personal settings and "African American" in more formal settings. Many African-Americans expressed a preference for the term, as it was formed in the same way as names for others of the many ethnic groups in the nation. Some argued further that, because of the historical circumstances surrounding the capture, enslavement and systematic attempts to de-Africanize blacks in the United States under chattel slavery, most African Americans are unable to trace their ancestry to a specific African nation; hence, the entire continent serves as a geographic marker.

For many, African American is more than a name expressive of cultural and historical roots. The term expresses pride in Africa and a sense of kinship and solidarity with others of the African diaspora—an embrace of pan-Africanism as earlier enunciated by prominent African thinkers such as Marcus Garvey, W. E. B. Du Bois and George Padmore.

Who is African American?

Since 1977, in an attempt to keep up with changing social opinion, the United States government has officially classified black people (revised to ''black'' or ''African American'' in 1997) as "having origins in any of the black racial groups of Africa." Other federal offices, such as the United States Census Bureau, adhere to the OMB standards on race in its data collection and tabulations efforts. In preparation for the United States 2010 Census, a marketing and outreach plan, called ''2010 Census Integrated Communications Campaign Plan'' (ICC) recognized and defined African Americans as black people born in the United States. From the ICC perspective, African Americans are one of three groups of black people in the United States

The ICC plan was to reach the three groups by acknowledging that each group has its own sense of community that is based on geography and ethnicity. The best way to market the census process toward any of the three groups is to reach them through their own unique communication channels and not treat the entire black population of the U.S. as though they are all African Americans with a single ethnic and geographical background. The U.S. Department of Justice Federal Bureau of Investigation categorizes black or African American people as "A person having origins in any of the black racial groups of Africa" through racial categories used in the UCR Program adopted from the Statistical Policy Handbook (1978) and published by the Office of Federal Statistical Policy and Standards, U.S. Department of Commerce, derived from the 1977 OMB classification.

The African-American experience

In her book ''The End of Blackness'', as well as in an essay on the liberal website Salon, author Debra Dickerson has argued that the term "black" should refer strictly to the descendents of Africans brought to America as slaves, and not the sons and daughters of black immigrants who lack that ancestry. In her opinion, President Barack Obama, who is the son of a Kenyan immigrant, although technically African-American, is not black. She makes the argument that grouping all people of African descent together regardless of their unique ancestral circumstances would inevitably deny the lingering effects of slavery within the American community of slave descendents, in addition to denying black immigrants recognition of their own unique ancestral backgrounds. "Lumping us all together", Dickerson wrote, "erases the significance of slavery and continuing racism while giving the appearance of progress".

Similar viewpoints have been expressed by Stanley Crouch in a New York Daily News piece, Charles Kenzie Steele, Jr. of the Southern Christian Leadership Conference and African-American columnist David Ehrenstein of the LA Times who accused white liberals of flocking to blacks who were "Magic Negros", a term that refers to a black person with no past who simply appears to assist the mainstream white (as cultural protagonists/drivers) agenda. Ehrenstein went on to say "He's there to assuage white 'guilt' they feel over the role of slavery and racial segregation in American history." said "descendants of slaves did not get much of a head start, and I think you continue to see some of the effects of that." She has also rejected an immigrant designation for African-Americans and instead prefers the term "black" or "white" to denote the African and European U.S. founding populations.

Terms no longer in common use

The terms mulatto and colored were widely used until the second quarter of the 20th century, when they were considered outmoded and generally gave way to the use of ''negro''. By the 1940s, the term commonly was capitalized, but by the mid 1960s, it had acquired negative connotations. Today, in the culture of the United States, the term is considered inappropriate and is now rarely used and perceived as a pejorative.

The term Negro is largely out of use among the younger black generation, but is still used by a substantial block of older black Americans, particularly in the southern U.S. In Latin America, ''negro'', which translates as ''black'' is the term generally used to refer and describe black people and, similarly to ''mulatto'', it is not considered offensive at all in these regions. However, it is pronounced differently, with the ''e'' (a mid front unrounded vowel in American Spanish: , and a close-mid front unrounded vowel in Brazilian Portuguese: ) being closer to a sound that it is intermediate between phonemes found in English words such as pay and egg (in Spanish) or day, city and item (in Portuguese).

See also

Affirmative action

African-American art

African-American history

African-American literature

African-American music

African American Muslims

African American National Biography Project

African American Vernacular English

African American Women, 1960's

American Black Upper Class

American Civil War

Black church

Black feminism

Black Loyalist

Black nationalism

Military history of African Americans

Slavery in the United States

Diaspora:

African Americans in France

African diaspora

African immigrants to the United States

Afro-Latin American

American Black Indians

Americans of Igbo ancestry

Americo-Liberian

Black Hispanic and Latino Americans

Black Nova Scotians

Black people

Foreign-born Afro Americans

Sierra Leone Creole people

Lists:

Lists of African Americans

List of African-American-related topics

List of topics related to Black and African people

Terminology: Colored, Creole peoples, Negro, Nigger, Nigga

Notes

References

Further reading

Jack Salzman, ed., ''Encyclopedia of Afro-American culture and history'', New York, New York : Macmillan Library Reference USA, 1996.

''African American Lives'', edited by Henry L. Gates, Evelyn Brooks Higginbotham, Oxford University Press, 2004—more than 600 biographies.

''From Slavery to Freedom. A History of African Americans'', by John Hope Franklin, Alfred Moss, McGraw-Hill Education 2001, standard work, first edition in 1947.

''Black Women in America: An Historical Encyclopedia'', Darlene Clark Hine (Editor), Rosalyn Terborg-Penn (Editor), Elsa Barkley Brown (Editor), Paperback Edition, Indiana University Press 2005.

External links

Richard Thompson Ford Name Games, ''Slate'', September 16, 2004. Article discussing the problems of defining ''African American''

"Of Arms & the Law: Don Kates on Afro-American Homicide Rates"

''Scientific American'' Magazine (June 2006) Trace Elements Reconnecting African-Americans to an ancestral past

"The Definition of Political Absurdity", ''San Francisco Chronicle'', March 2, 2007

African American archaeology in Sacramento, California pdf

African American archaeology in Oakland, California —See Part III, Chap 10

Black History related original documents and photos

President Obama's Speech to the NAACP on July 16, 2009—full video by ''MSNBC''

Black or African American?, Frank Newport. Gallup, September 28, 2007

The Long Journey of Black Americans - slideshow by ''The First Post''

Category:African American history Category:Ethnic groups in the United States Category:History of civil rights in the United States Category:Peoples of the African diaspora

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Official name	City of Gary, Indiana
Settlement type	City
Nickname	City in Motion, City of the Century, GI, Magic City of Steel, The Steel City, The G
Motto	''We Are Doing Great Things''
Image seal	Gary Seal.png
Map caption	Location in the state of Indiana, U.S.
Coordinates display	inline,title
Coordinates region	US-IN
Subdivision type	Country
Subdivision name	United States
Subdivision type1	State
Subdivision name1	Indiana
Subdivision type2	County
Subdivision name2	Lake
Government type	Council-Strong Mayor
Leader title	Mayor
Leader name	Rudolph Clay (D)
Established title	Founded
Established date	July 14, 1906
Area magnitude	1 E8
Area total sq mi	57.24
Area land sq mi	50.23
Area water sq mi	7.01
Population total	80,294
Population as of	2010
Population density sq mi	1598.5
Timezone	CST
Utc offset	–6
Timezone dst	CDT
Utc offset dst	–5
Coordinates footnotes
Elevation footnotes
Elevation ft	607
Website	http://www.gary.in.us/
Postal code type	ZIP codes
Postal code	46401-46411
Area code	219
Blank name	FIPS code
Blank info	18-27000
Blank1 name	GNIS feature ID
Blank1 info	2394863
Footnotes	}}

Gary is a city in Lake County, Indiana, United States. The city is in the southeastern portion of the Chicago metropolitan area and is 25 miles from downtown Chicago. The population is 80,294 at the 2010 census, making it the seventh-largest city in the state. It borders Lake Michigan and is best known for its large steel mills. Gary is adjacent to the Indiana Dunes National Lakeshore.

History

The city was founded in 1906 by the United States Steel Corporation as the home for its new plant. The city was named after the lawyer and founding chairman of U.S. Steel, Elbert H. Gary.

Gary's fortunes have risen and fallen with those of the steel industry. The growth of the steel industry brought prosperity to the community. Broadway Avenue was known as a commercial center for the region. Department stores and architecturally significant movie houses were built in the downtown area and the Glen Park neighborhood.

In the 1960s, like many other American urban centers reliant on one particular industry, Gary entered a spiral of decline. Gary's decline was brought on by the growing overseas competitiveness in the steel industry, which had caused U.S. Steel to lay off many workers from the Gary area. As the city declined, crime increased.

Rapid racial change occurred in Gary during the late 20th century. These population changes resulted in political change which reflected the racial diversity of Gary. Gary had one of the nation's first African-American mayors, Richard G. Hatcher, and hosted the ground-breaking 1972 National Black Political Convention.

In the 1960s through 1980s, surrounding suburban localities such as Merrillville, experienced rapid growth including new homes and shopping districts. Due to white flight, economic distress, concerns about crime, and alleged mismanagement, many middle-class and affluent residents moved to other cities in the metro area such as Chicago and surrounding areas in Lake and Porter Counties in Indiana.

In the late 1990s and early 2000s, Gary had the highest percentage of African Americans of U.S. cities with a population of 100,000 or more, 84% (as of the 2000 U.S. census). This no longer applies to Gary since the population of the city has now fallen well below 100,000 residents.

U.S. Steel continues to be a major steel producer, but with only a fraction of its former level of employment. While Gary has failed to reestablish a manufacturing base since its population peak, two casinos opened along the Gary lakeshore in the 1990s although this has been aggravated by the state closing of Rt.912 (Cline Ave.), an important access to the area. Today, Gary faces numerous difficulties, including unemployment, decaying infrastructure, low literacy and educational attainment levels.

Recent history

2006

Three-term Democratic Mayor Scott King resigned from office in March 2006, citing a desire to return to private law practice. Then-deputy mayor and former Calumet Township Trustee Dozier T. Allen Jr. became acting mayor, pending a formal election by local Democratic party officials. On April 4, 2006, local officials chose former Lake County Commissioner and King rival Rudolph Clay to fill the remaining 21 months of King's term.

The Gary Chicago International Airport secured nearly 100 million US$ in grants and private donations. The FAA approved GYY's master plan which includes the expansion of runways, land acquisition for a larger terminal, an integrated transportation center, and provision for a third runway. The first part of the plan requires that the EJ&E; line, which runs at the end of the runway, be relocated.

Dallas-based HomeVestors of America released its "Top 10 Markets for Real Estate Investing" list on December 9, 2006. Gary earned the number one position on this list, which represents activity of investors who purchase homes below market and then sell.

After celebrating its 100th year in 2006, the city of Gary presented several examples of progress and economic rebound, after years of economic depression. Many buildings that have been left vacant for years are now finally slated for demolition and development. Many new homes were built through the HOPE VI grant from HUD.

2007

Gary was rated the 17th most dangerous city in the United States according to Morgan Quitno's 2007 analysis of crime rates (''City Crime Rankings, 14th Edition''), down from 10th highest in the 2006 edition. The city recorded 51 homicides in 2006, a 13.5 percent decrease from the previous year.

2008

''Forbes'' Magazine listed Gary 39th on their Top 100 Best Cities for Jobs in 2008. The ranking was up from 89th in 2006 and 84th in 2007.

In March 2008 the Chief of Police, Deputy Chief and a police sergeant were all indicted by the federal court for violating the civil rights of a Gary resident.

2011

Property tax limitations implemented for the entire state of Indiana have left Gary in a financially difficult situation. The city is one of the few in the US that uses cash based accounting, a system usually limited to use in very small businesses and not municipalities with budgets greater than 80 million dollars. Gary currently is under temporary reprieve from full implementation of the state tax caps, an implementation that is scheduled to be applied to Gary in 2012. At that point Gary's property tax revenue of approximately $60M is projected to be cut to approximately $30M. The budget changes necessary at that point are widely viewed to be devastating. Due to its cash accounting system, there is difficulty determining what Gary's one-time liabilities are. In late 2009, they are at least $34M in debts and unpaid judgments by the city to various parties in addition to the upcoming projected structural deficit due to mandatory tax caps.

In April 2011, 75 year-old mayor Rudy Clay announced that he would be suspending his campaign for re-election, owing to ongoing treatments for prostate cancer. After exiting from the race, Clay endorsed rival Karen Freeman-Wilson, who won the Democratic mayoral primary in May.

Neighborhoods

West

Ambridge Mann is located on Gary's near west side along 5th Avenue. Ambridge was developed for workers at the nearby steel plant in the 1910s and 1920s, and is named after the American Bridge Works, which was a subsidiary of U.S. Steel. The neighborhood is home to a huge stock of prairie style and art deco homes. The Gary Masonic Temple is located in the neighborhood along with the Ambassador Apartment building. Located just south of Interstate 90, the neighborhood can be seen while passing Buchanan Street. Brunswick is located on Gary's far west side. The neighborhood is located just south of Interstate 90 and can be seen from the expressway. The Brunswick area includes the Tri-City Plaza shopping center on West 5th Avenue (U.S. 20). The area is south of the Gary Chicago International Airport. Downtown Gary was developed in the 1920s and houses several pieces of impressive architecture, including several structures designed by Frank Lloyd Wright. A 6,000-seat minor league baseball stadium for the Gary SouthShore RailCats, U.S. Steel Yard, was constructed in 2002, along with contiguous commercial space. A significant number of older structures have been demolished in recent years, but a number of abandoned buildings remain in the downtown area, including historic structures like Union Station and City Methodist Church. Interstate 90 divides downtown Gary from the United States Steel Plant.

Tolleston is one of Gary's oldest neighborhoods, predating much of the rest of the city. It was plated out by George Tolle in 1857, when the railroads came to the area. The area is to the west of Midtown and south of Ambridge Mann. Tarrytown is a subdivision located in Tolleston between Whitcomb Street and Clark Road.

South

Black Oak is located on the far southwest side of Gary, in the vicinity of the Burr Street exit to the Borman Expressway. It was annexed in the 1970s. Prior to that, Black Oak was an unincorporated area informally associated with Hammond, and the area has Hammond telephone numbers. The community was convinced (after 3 previously failed attempts) by Mayor Hatcher that its residents would benefit from better services, provided by the city, than those provided by the county. It is the only majority-white neighborhood in Gary.

Glen Park is located on Gary's far south side, and is made up mostly of mid-twentieth century houses. Glen Park is divided from the remainder of the city by the Borman Expressway. The northern portion of Glen Park is home to Gary's Gleason Park Golf Course and the campus of Indiana University Northwest. The far western portion of Glen Park is home to the Village Shopping Center. Glen Park includes the 37th Avenue corridor at Broadway.

Midtown is located to the south of Downtown Gary, along Broadway. This was, traditionally, the original "black" neighborhood in the pre-1960s days of segregation.

North and East

Aetna is located on Gary's far east side along the Dunes Highway. Aetna predates the city of Gary. It was a company town founded in 1881 by the Aetna Powder Works, an explosives company, which closed with the end of World War I. The Town of Aetna was annexed in 1928 around the same time Gary annexed the Town of Miller. A building boom happened shortly afterward in the late 1920s and early 1930s making Aetna home to an impressive collection of art deco architecture. The rest of the community was built throughout the 1950s after the Korean War in a series of phases. On its south and east, Aetna borders the undeveloped floodplain of the Little Calumet River.

Miller Beach, also known through the years as Miller Station or just simply as Miller, is on Gary's far east side. Incorporated as an independent town in 1907, Miller was annexed by the city of Gary in 1918. Miller developed around the old stagecoach stop and train station known, as early as the 1840s, as Miller's Junction. The Miller Beach area has remained somewhat separated from the rest of Gary both culturally and geographically. Miller Beach continues to be racially and economically diverse, and attracts investor interest due to the many year-round and summer homes within walking distance of Marquette Park and Lake Michigan. Prices for lakefront property are affordable compared with Illinois suburban communities. Lake Street provides shopping and dining options for Miller Beach visitors and residents. East Edge, a development of 28 upscale condominium, townhome, and single-family homes, began construction in 2007 at the eastern edge of Miller Beach along County Line Road, one block south of Lake Michigan.

Geography and Climate

Geography

According to the United States Census Bureau, the city has a total area of , of which, of it is land and of it (12.25%) is water. The city sits on the southern end of the former lake bed of the prehistoric Lake Chicago, and the current Lake Michigan. Most of the city's soil nearly one foot below the surface is pure sand. The sand beneath Gary, and on its beaches, is of such high quality that in years past it was mined for the manufacture of glass. Gary has many statues of Elbert H. Gary in the city. It also has a lot of historical sites to visit. Gary is "T" shaped, with its northern border on Lake Michigan. At the Northwesternmost section Gary borders Hammond and East Chicago. Miller Beach, its easternmost neighborhood, borders Lake Station and Portage. Gary's southernmost section borders Hobart and Merrillville.

Climate

Although Gary is located at a roughly similar latitude as New York City, the climate is colder in the winter because of a more continental influence. In July and August, the warmest months, high temperatures average 84 °F (29 °C) and peak just above 100 °F (38 °C) and low temperatures average 63 °F (17 °C). In January and February, the coldest months, high temperatures average around 29 °F (−2 °C) and low temperatures average 13 °F (−11 °C), with at least a few days of temperatures dipping below 0 °F (−18 °C). The weather of Gary is greatly regulated by its proximity to Lake Michigan, as it sits at the lake's southernmost point. Weather varies yearly. In summer months Gary is humid. The city's yearly precipitation averages about 40 inches. Summer is the rainiest season. Winters vary but are predominantly snowy with regular blizzards. Snowfall in Gary can average 24 to 36 inches per winter, but sometimes large blizzards hit because of "lake effect snow", a phenomenon wherein large amounts of water evaporated from the lake deposits onto the shoreline areas inordinate amounts of snow.

Demographics

As of the census of 2000, there were 102,746 people, 38,244 households, and 25,623 families residing in the city. The population density was 2,045.5 people per square mile (789.8/km²). There were 43,630 housing units at an average density of 868.6 per square mile (335.4/km²). The racial makeup of the city was 84.03% African American, 11.92% White, 0.21% Native American, 0.14% Asian, 0.02% Pacific Islander, 1.97% from other races, and 1.71% from two or more races. 4.93% of the population were Hispanic or Latino of any race. The U.S. census figures show that Gary had a population of 80,294 for the 2010 census, a nearly 20% drop compared to the 2000 census.

There were 38,244 households out of which 31.2% had children under the age of 18 living with them, 30.2% were married couples living together, 30.9% had a female householder with no husband present, and 33.0% were non-families. 28.9% of all households were made up of individuals and 9.4% had someone living alone who was 65 years of age or older. The average household size was 2.66 and the average family size was 3.28.

In the city the population was spread out with 29.9% under the age of 18, 10.1% from 18 to 24, 25.1% from 25 to 44, 22.2% from 45 to 64, and 12.8% who were 65 years of age or older. The median age was 34 years. For every 100 females there were 84.6 males. For every 100 females age 18 and over, there were 78.0 males.

The median income for a household in the city was $27,195, and the median income for a family was $32,205. Males had a median income of $34,992 versus $24,432 for females. The per capita income for the city was $14,383. About 22.2% of families and 25.8% of the population were below the poverty line, including 37.9% of those under age 18 and 14.1% of those age 65 or over.

City and Community Services

Parks

Brunswick Park

Marquette Park

Pittman Square

Gleason Park

Jefferson Park

Buffington Park

Hillman Park

Medical Facilities

Gary Community Health Center and Adult and Children's General Dentist 1021 West 5th Avenue, Gary, IN 46402

Methodist Hospital 600 Grant Street, Gary, IN 46402-6099

Rainbow Medical Center 1465 West 16th Avenue, Gary, IN 46407-1025

Education

There are three school districts serving the city as well as multiple charter schools located within the city.

Public Schools

Most public schools in Gary are administered by the Gary Community School Corporation. The other public schools within the city are administered by Lake Ridge Schools Corporation, which is the school system for the Black Oak neighborhood and unincorporated Calumet Township. Due to annexation law, Black Oak residents retained their original school system and were not required to attend Gary public schools. Some Gary residents in the eastern edge of the community attend schools administered by the River Forest Community School Corporation.

Charter Schools

Charter schools in Indiana, including those in Gary, are granted charters by one of a small number of chartering institutions. Indiana charter schools are generally managed in cooperation between the chartering institution, a local board of parents and community members, salaried school administrators, and a management company. Charter schools in Gary as of 2011 include KIPP Lead College Prep Charter School, Thea Bowman Leadership Academy, Charter School of the Dunes, Gary Lighthouse Charter School, Twenty-first Century, and West Gary Lighthouse Charter School.

Higher Education

Gary is home to two regional state college campuses:

Indiana University Northwest

Ivy Tech Community College Northwest

Public Libraries

The Gary Public Library System consists of the main library at 220 West 5th Avenue and several branches: Brunswick Branch, W. E. B. DuBois Branch, J. F. Kennedy Branch, Tolleston Branch, and Woodson Branch. In March 2011, the Gary Library Board voted to close the main library on 5th Avenue and the Tolleston branch in what officials said was their best economic option. The main library will close by the end of 2011. Lake County Public Library operates the Black Oak Branch at 5921 West 25th Avenue in the Gary city limits. In addition Indiana University Northwest operates the Indiana University Northwest Library on its campus.

Public Safety

Gary is served by the Gary Police Department and Gary Fire Department. Gary is also served by the Lake County Sheriff's Department.

Transportation

NICTD (Northern Indiana Commuter Transportation District) operates the South Shore Line, a commuter rail system (one of the United States' last original operating interurban railway systems), running between Chicago and South Bend.

GPTC (Gary Public Transportation Corporation) a commuter bus system that offers service to numerous stops throughout the city and neighboring suburbs. GPTC also has express service to locations outside of the city including connections to Chicago transit. Front door pickup is available for disabled citizens at no extra cost.

GYY (Gary/Chicago International Airport) is operating as the "third airport" for the Chicago area. It is currently undergoing much federally funded expansion, and the administration is courting airlines aggressively. Boeing already bases their corporate fleets here. The National Guard is intending to base their Chicago area air operation there as well, which would add much needed security to the airport, taking away some of the stigma of an airport in Gary.

Interstate 90 (Indiana Toll Road), Interstate 80, Interstate 94, and Interstate 65 run through Gary, as well as U.S. Routes 12 and 20, Indiana State Road 912/Cline Avenue and a former stretch of Indiana State Road 312 now decommissioned.

Culture

Arts and movies

The 1996 urban gangster movie ''Original Gangstas'' was filmed in Gary, Indiana. The movie starred Pam Grier, Jim Brown, Fred Williamson, Richard Roundtree and Isabel Sanford, among others. Since the early 2000's Gary has experienced a surge of Hollywood filmakers wishing to shot movies in the city. In 2009 scenes for the remake of ''A Nightmare On Elm Street'' were filmed in Gary. Scenes from ''Transformers: Dark of the Moon'' wrapped up filming on August 16, 2010.

The History channel documentary, Life After People was filmed in run-down and derelict parts of Gary, Indiana.

Meredith Willson's 1957 Broadway musical ''The Music Man'' featured the song "Gary, Indiana,", and described Gary Conservatory as the alleged alma mater of lead character Professor Harold Hill ("Gary Music Conservatory, Class of '05!"). The joke in Hill's claim, of course, is that the City of Gary wasn't founded until 1906. Willson's musical, set in 1912, later was the basis of a film (1962) and a made-for-television film (2003).

Sports

The following sports franchises are based in Gary:

The Gary SouthShore RailCats are an American Association, professional baseball team. The team plays in Gary's U.S. Steel Yard baseball stadium. The RailCats played in the Northern League from 2002 until 2010 and were the 2005 and 2007 Northern League Champions.

The Gary Splash are an International Basketball League, professional basketball team. The team plays in Gary's Genesis Convention Center. Formerly the Gary Steelheads played in the IBL, CBA, USBL and IBL.

Sister city

Fuxin, People's Republic of China

Notable natives and residents

Gary is the hometown of the Jackson family, a family of musicians who influenced the sound of modern popular music. Joe and Katherine Jackson originally moved into their two bedroom house at 2300 Jackson St. in Gary, Indiana, after they got married on November 5, 1949. The famous siblings would later record a song entitled "2300 Jackson Street" in the 1990s.

Members of the Jackson family include:

*Maureen Reillette "Rebbie" Jackson (born May 29, 1950)

*Sigmund Esco "Jackie" Jackson (born May 4, 1951)

*Toriano Adaryll "Tito" Jackson (born October 15, 1953)

*Jermaine La Jaune Jackson (born December 11, 1954)

*La Toya Yvonne Jackson (born May 29, 1956)

*Marlon David Jackson (born March 12, 1957)

*Michael Joseph Jackson (August 29, 1958 – June 25, 2009)

*Steven Randall "Randy" Jackson (born October 29, 1961)

*Janet Damita Jo Jackson (born May 16, 1966)

Other notables include

Dan Barreiro, sports radio talk show host

Albert M. Bielawski, former Michigan State Representative

Frank Borman (born 1928), astronaut on Gemini 7 and Apollo 8, former CEO of Eastern Air Lines

Avery Brooks (born 1948), (born in Evansville) actor, director, best known for ''Star Trek: Deep Space Nine''

Karen Freeman-Wilson, former Indiana Attorney General, attorney, politician

Freddie Gibbs, rapper

LaTroy Hawkins (born December 21, 1972) MLB Pitcher for the Milwaukee Brewers

Gerald Irons, former NFL star, Oakland Raiders

Tank Johnson, NFL star

Alex Karras, former NFL star, actor in ''Blazing Saddles''

Robert Kearns, inventor of the intermittent windshield wiper systems.

Ron Kittle, former Chicago White Sox outfielder and 1983 American League Rookie of the Year recipient

Bob Kuechenberg, former NFL star, guard on 1972 Miami Dolphins perfect season team

Karl Malden (1912–2009), (born in Chicago) Oscar winning actor

William Marshall, actor

Brandon Moore (born 1980), NFL guard for the New York Jets

Dan Plesac (born 1962), former Major League Baseball pitcher with an 18-year career, now a MLB Network analyst

Glenn Robinson (born 1973), former NBA basketball player

Paul Samuelson (1915–2009), economist, recipient of the John Bates Clark Medal (1947) and the Nobel prize (1970)

Joseph Stiglitz (born 1943), economist, recipient of the John Bates Clark Medal (1979) and the Nobel prize (2001)

Ernest Lee Thomas, actor

Deniece Williams (born 1950), Grammy Award winning R&B; artist

Fred Williamson, former NFL star, actor, director, producer

Tony Zale (1913–1997), middleweight champion of the world twice

Business and Industry

Media

Newspapers – Gary is served by two major newspapers based outside the city, as well as a Gary-based, largely African-American interest paper. These papers provide regional topics, and cover events in Gary.

*''The Post-Tribune'', originally the Gary Post-Tribune, is now based in Merrillville, a suburb of Gary.

*''The Times'', previously known as the ''Hammond Times''. Offices and facilities for ''The Times'' are in nearby Munster.

*''The Gary Crusader'', based in Gary and largely focused on black or African-American interests and readership.

*''The INFO Newspaper'', based in Gary and largely focused on black or (African-American) interests and readership.

The ''Chicago Tribune'' and the ''Chicago Sun-Times'' are also prevalent in Gary.

Broadcast – Gary is served by five local broadcasters plus government access and numerous Chicago area radio and TV stations, and by other nearby stations in Illinois and Indiana.

WHNW-LD (Channel 18) a repeater of LeSEA's WHME in South Bend.

*WPWR (Channel 50) is the Chicago My Network TV affiliate, but is licensed to Gary. Studios and transmitters are co-located with WFLD's in Chicago, and like WFLD, WPWR is owned by Fox Television Stations.

*WYIN (Channel 56) is a PBS affiliate licensed to Gary. Their studios are in Merrillville.

*WGVE (FM 88.7) is owned by the Gary Community School Corporation, and is used primarily as a teaching facility. Programming is maintained by students in the broadcast program at the Gary Career Center. WGVE also carries limited NPR programming.

*WLTH (AM 1370) carries syndicated talk programming, and is owned by Pluria Marshall Jr.

*WWCA (AM 1270) is presently a Relevant Radio owned-and-operated radio station, carrying programming from the Catholic-oriented Relevant Radio network.

See also

Chicago Metropolitan Area

Northwest Indiana

References

External links

City of Gary, Indiana website

Photos of abandoned buildings in Gary, IN 2011

Photos galleries of Gary, Indiana from 2005

U.S. Steel Gary Works Photograph Collection, 1906–1971

MillerBeachDays

Dave's Den – providing extensive coverage on the history and development of the City of Gary

More current photos of Gary's buildings

Gary at night

Category:Chicago metropolitan area Category:Cities in Indiana Category:Populated places in Lake County, Indiana Category:Northwest Indiana Category:Port settlements in the United States Category:Populated places established in 1906 Category:Populated places on the Great Lakes Category:Populated places in Indiana with African American majority populations Category:Company towns in Indiana

az:Qari bg:Гери ca:Gary (Indiana) cs:Gary cy:Gary da:Gary (Indiana) de:Gary (Indiana) et:Gary es:Gary (Indiana) eo:Gary (Indianao) fr:Gary (Indiana) ko:게리 (인디애나 주) hy:Գերի (Ինդիանա) hi:गैरी, इंडियाना hr:Gary, Indiana io:Gary, Indiana id:Gary, Indiana ia:Gary, Indiana it:Gary (Indiana) sw:Gary, Indiana ht:Gary, Indiana nl:Gary (Indiana) ja:ゲーリー (インディアナ州) no:Gary (Indiana) pl:Gary (Indiana) pt:Gary (Indiana) ru:Гэри (Индиана) sco:Gary, Indiana simple:Gary, Indiana sr:Гери fi:Gary sv:Gary, Indiana th:แกรี (รัฐอินดีแอนา) vi:Gary vo:Gary (Indiana) yo:Gary, Indiana zh:加里 (印第安纳州)

Maxie D. Dunnam is chancellor of Asbury Theological Seminary in Wilmore, Kentucky, where he also served as president from 1994through 2004. Widely known as an evangelist, leader, and pioneer in small-group ministries, he organized and pastored three United Methodist churches before becoming the world editor of the Upper Room Fellowship. He created the Upper Room Cursillo that later became the Walk to Emmaus.

Dunnam served twelve fruitful years as senior minister of the six-thousand-member Christ United Methodist Church in Memphis, Tennessee. His tenure at Christ Church was marked by a commitment to evangelism, inner-city ministries, housing for the working poor, outreach to the recovering community, and innovative worship.

Dunnam’s extensive pastoral experience includes church planting, rural churches, and suburban and regional congregations in Mississippi, Georgia, California, and Tennessee. He has served as president of the World Methodist Council and is currently on its Executive Committee. He also served as chairman of the Methodist World Evangelism Committee. He is a director of the Board of Global Ministries of the United Methodist Church and a member of the Executive Committee of the Association of Theological Schools. He is recognized throughout Methodism for his commitment to evangelism and renewal.

In 1989 he was inducted into the Foundation for Evangelism’s Hall of Fame. In 1992, he was awarded the Chair of Distinction by the World Methodist Council, and the following year received the Philip Award for Distinguished Service in Evangelism.

Dr. Dunnam has authored more than forty books, most notably The Workbook of Living Prayer, which sold over one million copies, Alive in Christ, This Is Christianity, and two volumes in The Communicator’s Commentary series. He is also well-known for his radio series "Perceptions." Dunnam is one of the founders and leaders of the Confessing Movement within the United Methodist Church.

References

Category:Year of birth missing (living people) Category:Living people Category:American evangelicals Category:Christian writers

name	F. Charles "Chuck" Knipp
occupation	actor, comedian, Nurse, Minister.
website	Shirley Q. Liquor }}

Chuck Knipp (born 1961) is an American and Canadian (dual citizenship) drag queen and comedian best known for his alter egos, the characters 'Shirley Q. Liquor' and 'Betty Butterfield.' A number of videos of Knipp's Butterfield were featured on several different Youtube accounts until 2007 when most disappeared. In mid-2009 a number of videos were reuploaded to the site, many of them new. Many of them feature Butterfield relating her struggle to find a religion and/or church where she feels at home.

Knipp is a citizen of both the United States and Canada, active in the ACLU and Libertarian Party and was nominated as their candidate for the U.S. House of Representatives in 2000. (Texas, District 2).

Knipp is a 1979 graduate of West Orange-Stark High School in Orange, Texas, where he served as drum major of the high school band.

Support

Entertainer RuPaul has long been a fan and supporter of Knipp. "Critics who think that Shirley Q. Liquor is offensive are idiots. Listen, I've been discriminated against by everybody in the world: gay people, black people, whatever. I know discrimination, I know racism, I know it very intimately. She's not racist, and if she were, she wouldn't be on my new CD." In her blog, RuPaul adds: "I am very sensitive to issues of racism, sexism and discrimination. I am a gay black man, who started my career as a professional transvestite in Georgia, twenty years ago." ''Boston Phoenix'' journalist Dan Kennedy awarded Boston government official Jerome Smith the dubious Muzzle Award for his part in leading to the cancellation of Knipp's scheduled 2004 Boston performance.

Writer David Holthouse, anti-racist investigator for the "Intelligence Report" from the Southern Poverty Law Center, stated "Knipp is not a white supremacist" and that Knipp "invites the audience to sympathize with a single Black mother." An in-depth article was printed in the June, 2007 edition of Rolling Stone Magazine.

The ''New York Blade'' criticized GLAAD for condemning Knipp, stating, "We commend GLAAD for condemning racism, but we question whether the organization’s goal is best attained by joining this particular fight."

John Strausbaugh, author of ''Blackface, Whiteface, Insult & Imitation in American Popular Culture'', explores Liquor's act in his book.

Knipp concedes that his performances as Shirley can make people uncomfortable. Knipp has said his show is about "lancing the boil of institutionized racism" and that "treating African Americans as if they have a disease is the real racism" because black people are "more than intelligent enough to discern the nuance" of his performances. He's also said that "many people thought that Harriet Beecher-Stowe's ''Uncle Tom's Cabin'' was and still is perceived as racist, despite being the probable artistic genesis of emotional support against slavery in the 19th century."

Criticism

There have been a number of articles in media that have taken issue with Knipp and the character.

To Knipp's declaration that Liquor "was created in celebration of, not to downgrade, black women," Jasmyne Cannick countered in her blog: "...it is not possible for Charles Knipp, a white man, to help heal years of mistreatment and racism at the hands of his people by putting on a wig, speaking Ebonics, and in blackface...There is nothing remotely uplifting about Knipp’s act and I wish people would stop defending his character with the tired argument that he’s trying to heal the nation. The only thing Knipp is trying to heal is the hole in his pocket by filling it with all of the money he makes off of degrading Black people." BET.com writer Jennifer Daniels wrote: "I have [no] intention of slinking off into some corner while some pseudo-bigot paints his face black and gets rich off spewing hurtful and embarrassing stereotypes about Black women...Knipp is free to celebrate Black women his way. That is certainly his right. But I have a right to publicly critique said celebration and encourage others not to participate." Daniels offered Knipp an interview with BET to set the record straight about his Shirley Q. Liquor character, but Knipp declined to participate, preferring an in-depth article by Rolling Stone Magazine.

References

Filmography

Sex, Drugs & Religion (2010)

External links

Shirley Q Liquor Official Website

Category:1961 births Category:Living people Category:American comedians Category:People from Fullerton, California Category:People from Orange County, Texas Category:Drag queens Category:Canadian libertarians