The Social Gospel in the South: The Woman's Home Mission Movement in the Methodist Episcopal Church, South, 1886-1939.

1984 ◽  
Vol 50 (1) ◽  
pp. 139
Author(s):  
Samuel S. Hill ◽  
John Patrick McDowell
Keyword(s):  
Social Gospel ◽  
Methodist Episcopal ◽  
The South ◽  
Episcopal Church ◽  
The Social ◽  
Methodist Episcopal Church ◽  
Mission Movement

Dancing with Jim Crow: The Chattanooga Embarrassment of the Methodist Episcopal Church

2019 ◽  
Vol 18 (2) ◽  
pp. 155-173
Author(s):  
Paul W. Harris
Keyword(s):  
Civil War ◽  
African Americans ◽  
Jim Crow ◽  
Racial Equality ◽  
Methodist Episcopal ◽  
The South ◽  
White Supremacist ◽  
Episcopal Church ◽  
Methodist Episcopal Church ◽  
Heated Debate

AbstractAfter the Civil War, northern Methodists undertook a successful mission to recruit a biracial membership in the South. Their Freedmen's Aid Society played a key role in outreach to African Americans, but when the denomination decided to use Society funds in aid of schools for Southern whites, a national controversy erupted over the refusal of Chattanooga University to admit African Americans. Caught between a principled commitment to racial brotherhood and the pressures of expediency to accommodate a growing white supremacist commitment to segregation, Methodists engaged in an agonized and heated debate over whether schools intended for whites should be allowed to exclude blacks. Divisions within the leadership of the Methodist Episcopal Church caught the attention of the national press and revealed the limits of even the most well-intentioned efforts to advance racial equality in the years after Reconstruction.

La Roy Sunderland: The Alienation of an Abolitionist

1972 ◽  
Vol 6 (1) ◽  
pp. 1-17
Author(s):  
J. R. Jacob
Keyword(s):  
Methodist Episcopal ◽  
Episcopal Church ◽  
Methodist Church ◽  
Methodist Episcopal Church ◽  
The Subject ◽  
The Church ◽  
Do So

In November 1842, La Roy Sunderland, Orange Scott and Jotham Horton, leading abolitionists and ministers, withdrew from the Methodist Episcopal Church. The first issue of the True Wesleyan, Scott's anti-slavery newspaper, published an announcement of their withdrawal and their reasons for deciding to do so. They could no longer serve a church that condoned slavery and that scarcely permitted delegates to its conferences to raise the issue there. The three dissenters saw what they regarded as the high-handed tactics of the bishops in preventing conferences from considering anti-slavery resolutions as resting upon ‘the assumptions of Rome’! This act of withdrawal and the formation of the wesleyan Methodist Church die following May came after a six years' struggle between the radical abolitionists within the Church and their more conservative brethren, principally the bishops, who had stifled discussion of the slavery issue in order to preserve the Church as a national entity. This Wesleyan schism is a token of the change that is the subject of this essay.

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