#methodist

[aqours]

the takeaway i'm getting from the catholic church getting their own anime girl mascot is every other branch needs to jump on this asap. as a methodist i propose we get a goth anime girl mascot

[bruce-morrow]

The Gathering, SMU-Taos, NM, 2024

Photo: Bruce Morrow

[citrussunrises]

Ok folks raised or in the church, reblog this with your most insane church lore, drama, or scandal.

I'll go first. My church started out as a New England commune. They all shared one lawnmower.

[artthatgivesmefeelings]

Carl Heinrich Bloch (Danish, 1834-1890) Come Unto Me, n.d. “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30). - The Bible.

[msclaritea]

"Luther did not like the Catholic Church,

he protested and the Lutheran Church was created.

Calvin did not like the Lutheran Church and founded the Reformed or Calvinist Church.

Henry VIII did not like being denied a Catholic marriage and founded the Anglican Church.

John Smith did not like the Anglican Church and founded the Baptist Church.

William Miller did not like the Baptist Church and founded the Adventist Church.

Ellen White really liked what William Miller said and founded the Seventh-day Adventist Church.

Charles T Russell did not like the Adventist Church and founded the Jehovah's Witnesses.

Joseph Smith did not like the Methodist Church and founded the Church of Jesus Christ of Latter-day Saints (the Mormons).

John Wesley did not like the Anglican Church and founded the Methodist Church.

Some pastors did not like the Methodist Church and founded the Pentecostal Church.

Many people did not like the Pentecostal church and founded thousands of new sects about “how to stop suffering”, Assemblies of God, sects that preach financial prosperity, earthly riches, etc.

Can you imagine how many souls are going to hell because of Luther, directly or indirectly?

REMINDER:

Before the Bible, the Church already existed. The Bible is the fruit of the Church. Truth was not bound, it became Incarnate, truth is not an idea or a thing, or is tied to a book only, truth is a Person, Christ!

The Second Person of the Holy Trinity, Head of the Church which is His Body, the Body that gave us the Bible." Papist Pepe

[kemetic-dreams]

"The original "Uncle Tom",

Rev. Josiah Henson and wife; Dresden ,Canada (c1907)

Josiah Henson (June 15, 1789 – May 5, 1883) was an author, abolitionist, and minister. Born into slavery in Charles County, Maryland, he escaped to Upper Canada (now Ontario) in 1830, and founded a settlement and laborer's school for other fugitive slaves at Dawn, near Dresden in Kent County. Henson's autobiography, The Life of Josiah Henson, Formerly a Slave, Now an Inhabitant of Canada, as Narrated by Himself (1849), is widely believed to have inspired the character of the fugitive slave, George Harris, in Harriet Beecher Stowe's Uncle Tom's Cabin (1852), who returned to Kentucky for his wife and escaped across the Ohio River, eventually to Canada. Following the success of Stowe's novel, Henson issued an expanded version of his memoir in 1858, Truth Stranger Than Fiction. Father Henson's Story of His Own Life (published Boston: John P. Jewett & Company, 1858). Interest in his life continued, and nearly two decades later, his life story was updated and published as Uncle Tom's Story of His Life: An Autobiography of the Rev. Josiah Henson (1876).

Josiah Henson was born on a farm near Port Tobacco in Charles County, Maryland. When he was a boy, his father was punished for standing up to a slave owner, receiving one hundred lashes and having his right ear nailed to the whipping-post, and then cut off. His father was later sold to someone in Alabama. Following his family's master's death, young Josiah was separated from his mother, brothers, and sisters.His mother pleaded with her new owner Isaac Riley, Riley agreed to buy back Henson so she could at least have her youngest child with her; on condition he would work in the fields. Riley would not regret his decision, for Henson rose in his owners' esteem, and was eventually entrusted as the supervisor of his master's farm, located in Montgomery County, Maryland (in what is now North Bethesda). In 1825, Mr. Riley fell onto economic hardship and was sued by a brother in law. Desperate, he begged Henson (with tears in his eyes) to promise to help him. Duty bound, Henson agreed. Mr. R then told him that he needed to take his 18 slaves to his brother in Kentucky by foot. They arrived in Daviess County Kentucky in the middle of April 1825 at the plantation of Mr. Amos Riley. In September 1828 Henson returned to Maryland in an attempt to buy his freedom from Issac Riley.

He tried to buy his freedom by giving his master $350 which he had saved up, and a note promising a further $100. Originally Henson only needed to pay the extra $100 by note, Mr. Riley however, added an extra zero to the paper and changed the fee to $1000. Cheated of his money, Henson returned to Kentucky and then escaped to Kent County, U.C., in 1830, after learning he might be sold again. There he founded a settlement and laborer's school for other fugitive slaves at Dawn, Upper Canada. Henson crossed into Upper Canada via the Niagara River, with his wife Nancy and their four children. Upper Canada had become a refuge for slaves from the United States after 1793, when Lieutenant-Governor John Graves Simcoe passed "An Act to prevent further introduction of Slaves, and to limit the Term of Contracts for Servitude within this Province". The legislation did not immediately end slavery in the colony, but it did prevent the importation of slaves, meaning that any U.S. slave who set foot in what would eventually become Ontario, was free. By the time Henson arrived, others had already made Upper Canada home, including African Loyalists from the American Revolution, and refugees from the War of 1812.

Henson first worked farms near Fort Erie, then Waterloo, moving with friends to Colchester by 1834 to set up a African settlement on rented land. Through contacts and financial assistance there, he was able to purchase 200 acres (0.81 km2) in Dawn Township, in next-door Kent County, to realize his vision of a self-sufficient community. The Dawn Settlement eventually prospered, reaching a population of 500 at its height, and exporting black walnut lumber to the United States and Britain. Henson purchased an additional 200 acres (0.81 km2) next to the Settlement, where his family lived. Henson also became an active Methodist preacher, and spoke as an abolitionist on routes between Tennessee and Ontario. He also served in the Canadian army as a military officer, having led a African militia unit in the Rebellion of 1837. Though many residents of the Dawn Settlement returned to the United States after slavery was abolished there, Henson and his wife continued to live in Dawn for the rest of their lives. Henson died at the age of 93 in Dresden, on May 5, 1883.

[skepticalpigeon]

If Catholics have Catholic guilt, what do Protestant denominations have? More pressingly, what do Orthodox denominations have?

[cemeterycherries]

trinity united methodist

[apenitentialprayer]

The Christianization of African-Americans

Postcolonial American culture's preoccupation with breaking away from Europe was far removed from the situation among Africans in the United States at the time. The initial tenacity with which African Americans held onto their indigenous practices and the reluctance of many Southern white slaveholders to teach Christianity to the slaves limited the Christianizing process in the early period. Even the Great Awakening of the 1740s, which swept the country like a hurricane, failed to reach the masses of slaves. Only with the Great Western Revival at the turn of the nineteenth century did the Christianizing process gain a significant foothold among black people. The central questions at this junction are: Why did large numbers of American black people become Christians? What features of Protestant Christianity persuaded them to become Christian? The Baptist separatists and the Methodists, religious dissenters in American religious culture, gained the attention of the majority of slaves in the Christianizing process. The evangelical outlook of these denominations stressed individual experience, equality before God, and institutional autonomy. Baptism by immersion, practiced by Baptists, may indeed have reminded slaves from Nigeria and Dahomey of African river cults, but fails to fully explain the success of the Christianizing process among Africans. Black people became Christians for intellectual, existential, and political reasons. Christianity is, as Friedrich Nietzsche has taught us and liberation theologians remind us, a religion especially fitted to the oppressed. It looks at the world from the perspective of those below. The African slaves' search for identity could find historical purpose in the exodus of Israel out of slavery and personal meaning in the bold identification of Jesus Christ with the lowly and downtrodden. Christianity also is first and foremost a theodicy, a triumphant account of good over evil. The intellectual life of the African slaves in the United States —like that of all oppressed peoples— consisted primarily of reckoning with the dominant form of evil in their lives. The Christian emphasis on against-the-evidence hope for triumph over evil struck deep among many of them. The existential appeal of Christianity to black people was the stress of Protestant evangelicalism on individual experience, and especially the conversion experience. The "holy dance" of Protestant evangelical conversion experience closely resembled the "ring shout" of West African novitiate rites: both are religious forms of ecstatic bodily behavior in which everyday time is infused with meaning and value through unrestrained rejoicing. The conversion experience played a central role in the Christianizing process. It not only created deep bonds of fellowship and a reference point for self-assurance during times of doubt and distress; it also democratized and equalized the status of all before God. The conversion experience initiated a profoundly personal relationship with God, which gave slaves a special self-identity and self-esteem in stark contrast with the roles imposed upon them by American society. The primary political appeal of the Methodists and especially of the Baptists for black people was their church polity and organizational form, free from hierarchical control, open and easy access to leadership roles, and relatively loose, uncomplicated requirements for membership. The adoption of the Baptist polity by a majority of Christian slave marked a turning point in the Afro-American experience [...] Independent control over their churches promoted the proliferation of African styles and manners within the black Christian tradition and liturgy. It also produced community-minded political leaders, polished orators, and activist journalists and scholars. In fact, the unique variant of American life that we call Afro-American culture germinated in the bosom of this Afro-Christianity, in the Afro-Christian church congregations.

- Cornel West ("Race and Modernity," from his Reader, pages 61-63, 63)

[misterlemonztenth]

05-15-24 | misterlemonztenth.tumblr.com/archive

[thomasstaples]

Things I like about different Christian Denominations

Catholics: I don't agree with yall on some things, but I am so grateful for everything yall have preserved. I eagerly await Christ's return so all these divisions are finally done away with.

Greek Orthodox: Your services are so beautiful! I'm afraid I'm not as familiar with your beliefs, so I don't have as much to say.

Lutherans: OG reformers, 5 Solas, need I say more?

Anglicans: Yall gave us C.S. Lewis and N.T. Wright. Also, the book of common prayer.

Methodist: The Wesleyan Quadrilateral has helped me so much.

Baptist: Yall have such an important emphasis on a personal relationship with Christ.

Sorry if I missed your denomination

[divinum-pacis]

First United Methodist Church in Charlotte, N.C., hosted hundreds of LGBTQ people and their allies May 1, 2024, for a celebratory sing-along after the United Methodist General Conference lifted a ban on gay ordination. (RNS photos/Yonat Shimron)

[memenewsdotcom]

Methodists lift LGBTQ ban

Photo credit: Dwight Burdette, CC BY 3.0, Wikimedia. GET THE FULL STORY Methodists lift LGBTQ ban.

[eopederson]

Amity Methodist Church, Swanquarter, North Carolina, 2003.