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Through obedience to the Word, they became circuit riders and non-professional pastors to spread the gospel even further. They employed many of the characteristics of the Church Planting Movement methodology of our day to very remarkable effect. The following story tells of the similar impact the Methodist movement had in the United States as the country moved westward. Like the movement in Britain, the movement in the U.

See the sidebar on page 17 for more on this. When the 26 year-old Methodist pioneer, Francis Asbury, arrived in the American colonies inhe believed he was called to fulfill a great destiny. He was right—although that destiny was far greater than he ever imagined. In there were only American Methodists, led by four ministers.

By intersection syndrome foot membership was almost half a million, and the number of actual attenders was intersection syndrome foot million.

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Most of these people had no previous church connection before they became Methodists. Asbury, like his mentor John Wesley, modeled the commitment required to achieve such success.

Throughout his ministry Asbury delivered more than 16, sermons. He traveled nearlymiles on horseback. He remained unmarried so that he could devote himself fully to his mission.

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He was often ill and had no permanent home. He was paid the salary of an ordinary traveling preacher and was still traveling when he died at 70 years of age.

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There were no formal vows, but in the early days of the movement the majority of the riders lived by the three rules of the monastic orders: poverty, chastity and obedience. Methodism was a kind of Protestant missionary order under one leader, adapted to reaching isolated communities in harsh conditions across an entire nation. Jacob Young, a typical circuit rider, was 26 years old in when he took up the challenge of pioneering a Methodist circuit along the Green River in Kentucky.

Young developed his own strategy to evangelize the region. He would travel five miles, find a settlement and look for a family who would let him preach in their log cabin to interested friends and neighbors.

Sometimes he found groups already gathered, waiting for a preacher to arrive; in one location he discovered a society run by an illiterate African American slave with impressive intersection syndrome foot and leadership skills.

Young established class meetings wherever he went to be run by local leaders in his absence. Circuit riders like Jacob Young began with limited formal education, but they followed the example of Wesley and Asbury and used their time on horseback for study.

They spoke the simple language of the frontier. They faced ridicule and even violence, with courage and endurance.

Above all else they sought conversions. In only 17 percent of the American population was affiliated with any church.

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By that number had doubled to 34 percent. Most of the growth was as a result of the gains by the Methodists and Baptists on the frontier. Francis Asbury could never have reached a nation as vast as the United States, no matter how many miles he rode and no matter how many sermons he preached, without rapidly mobilizing young circuit riders like Jacob Young.

The Protestant mainline denominations Episcopalians, Presbyterians and Congregationalists intersection syndrome foot dismally to keep pace with these Baptist and Methodist intersection syndrome foot. Having succumbed to a more settled version of the faith and having lost the zeal for evangelism, the message of the mainline denominations became too vague and too accommodating to have an impact.

Rapid Mobilization: How the West Was Won

The clergy of the mainline churches were well educated and refined, drawn from the social elites. At least 95 percent of Congregational, Episcopalian and Presbyterian ministers were college graduates, compared to only 10 percent of the Baptists. As a combined group the mainline denominations had trained 6, ministers before the first Methodist minister graduated from a seminary.

Higher education lifted the mainline clergy above the social status of their congregations and turned them into religious professionals.

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Secularized theological education and social background influenced both the content of their message and how it was delivered. The clergy preferred to educate their hearers rather than convert them.

If expansion had been left to the older denominations, American Christianity may have ended up today looking more like the church of Europe—theologically refined, but declining. So the mainline clergy watched from the safety of the larger towns and cities along the Atlantic seaboard while the Baptists and Methodists moved west.

On the frontier it was hard to tell Methodist and Baptist preachers apart. They were ordinary folk with limited education. They spoke the language of the intersection syndrome foot and preached from the heart about the need for salvation from sin. As they preached, the power of God was not only spoken about, it was experienced.

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Several fell on the floor and cried for mercy. Deployment was rapid because very little upfront investment of resources and education was required.

They were expected to be continually studying as they traveled. They practiced lifelong learning and graduated the day they died.

The Methodists were centrally governed, intersection syndrome foot the Baptists believed in local autonomy. But in actuality, both movements planted self-governing congregations.

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The Methodist circuit riders did not have the time to settle down in one place and take control. Their role was to pioneer new works and mobilize local workers to continue the ministry in depth. These self-governing congregations were well suited to rapid multiplication in the frontier culture. Methodism gave unprecedented freedom to both women and African Americans to engage in ministry.

Methodist preachers called the converted to join a growing movement and offered them the opportunity to make a significant contribution—as class leaders, lay preachers or even circuit riders. Some women served as preachers, and many more served as class leaders, unofficial counselors to the circuit riders, network builders and financial patrons. Some were well-known public figures. Harry Hosier, probably born a slave, intersection syndrome foot with Asbury and other Methodist leaders intersection syndrome foot preached to large crowds, both white and black.

Methodists and Baptists, unlike the established churches, preached intersection syndrome foot a way uneducated slaves could understand and affirmed the place of spiritual experiences and emotion.

African American preachers played a significant role in shaping the Methodist movement. The Baptists and Methodists flourished because they mobilized common people to preach the gospel and plant churches wherever there was a need. The Presbyterians, Episcopalians and Congregationalists languished because they were controlled by well-paid clergy who were recruited from the social and financial elite.

Early growth was dramatic for the Methodists—from 2. This made them by far the largest religious body in the nation.

There was only one national institution that was more extensive: the U. This achievement would have been impossible without the mobilization of ordinary people—white and black, young and old, men and women—and the removal of artificial barriers to their engagement in significant leadership such as class leaders, local workers and itinerant preachers.

Unfortunately, the Methodist rise was short-lived. Whereas before intersection syndrome foot Methodists had virtually no college educated clergy among their circuit riders and local preachers, their amateur clergy was gradually replaced by seminary educated professionals who claimed the authority of the church hierarchy over their congregations. Their relative slump began at the same time; by the end of the 19th century the Baptists had overtaken them in numbers.