Embodying Methodist Theology

This chapter explores the diverging conceptions of holy living in Simpson and Roberts in depth. The chapter argues that Simpson was most concerned with growing and expanding the Methodist Episcopal Church, often compromising on what had been core commitments of Methodism in the hope of gaining a broader audience and expanding the institution. Roberts, on the other hand, believed that these same compromises were leading to a sacrifice of Methodism’s mission to “spread scriptural holiness.” The chapter outlines disagreements about how holiness should be expressed in the lives of Methodists, focusing in particular on differences in church buildings, dress and personal wealth, secret societies, and slavery. The chapter concludes by discussing the different visions for the future of American Methodism that Simpson and Roberts had, as a result of these different understandings of the importance of holiness and how it should be expressed in the lives of Methodists.

Holiness

This chapter argues that holiness was an essential mark of American Methodist theology from the beginnings of American Methodism through the first half of the nineteenth century. The chapter summarizes the initial commitment to holiness in John Wesley and early British Methodism. The commitment to holiness and entire sanctification of early American Methodism is then discussed. The chapter points to the importance of holiness as marking a theological tradition that was consistent across varieties of American Methodism as well as in popular Methodist experience. The chapter concludes by pointing to signs of coming tension, especially the rise of Phoebe Palmer and the Holiness Movement, the division that created the Wesleyan Methodist Connection, and the croakers, who initially complained about changes and compromise they saw in Methodism. The core argument of the chapter is that from 1784 through the 1840s there was a coherent theological tradition in American Methodism.

Becoming Bishop Simpson

This chapter summarizes the early life and ministry of Matthew Simpson. The chapter discusses Simpson’s rise from obscurity to being elected a bishop of the Methodist Episcopal Church. The chapter focuses on Simpson’s account of his own spiritual life, particularly noting his struggle to receive the witness of the Spirit and assurance, which were key Methodist doctrines and experiences. The chapter also discusses Simpson’s time as a professor, college president, and editor of an influential Methodist periodical before being elected to the episcopacy. The chapter also highlights the importance of Simpson’s uncle in his life and the disagreement that they had over slavery, due to his uncle’s passionate commitment to abolition. The chapter places Simpson in his ecclesial context and shows his commitment to growing the Methodist Episcopal Church by appealing to as broad a group of people as possible in order to get more people and build nicer buildings (churches, parsonages, colleges, and seminaries).

An Unwilling Founder

This chapter summarizes the Benjamin Titus (B.T.) Roberts’s early life and ministry. The chapter gives particular focus to Roberts’s radical abolitionist commitments, which preceded his Christian conversion, and discusses his initial success as a pastor in the Genesee Conference of the Methodist Episcopal Church. Roberts became convinced in the mid-1850s that a “New School” in the Genesee Conference was compromising with the world in order to gain the favor of the rich and influential. Meanwhile, Matthew Simpson began to critique the leadership of the Genesee Conference in print, particularly focusing his concerns on the pew rental system and how it was contrary to Methodist discipline. Roberts eventually wrote an essay entitled “New School Methodism,” And as a result of this essay was twice tried and convicted of “unchristian and immoral conduct.” After the second conviction, he was expelled from the Methodist Episcopal Church.

Introduction

This chapter introduces Matthew Simpson and B.T. Roberts as representative figures of an initial theological fragmentation in American Methodist theology. Previous historiography of American Methodism as a theological tradition is summarized, noting the tendency to emphasize a big-tent vision for American Methodist theology. It is argued that the big-tent vision for American Methodist theology is the result of the shifts that happened in the 1850s and 1860s and represents one part of the fragmentation within American Methodism. It is argued that holiness and entire sanctification, or Christian perfection, were particular points of emphasis in American Methodist theology, even across its initial divisions. Simpson and Roberts represent a textured case study of a crucial moment of fragmentation in American Methodism.

Contesting Methodism

This chapter connects Matthew Simpson and B.T. Roberts and shows why they should be seen as representative figures of the initial theological fragmentation in American Methodism. Simpson’s role as presiding bishop at the Genesee Annual Conference after Roberts was expelled, and the additional expulsions of “Nazarites” that happened at the 1859 Conference are discussed. The most in-depth focus is on the entry “Free Methodists” in The Cyclopaedia of Methodism, which Simpson edited. The Free Methodists disagreed strongly with the content of this one-page article. The result was the commissioning of B.T. Roberts, now a General Superintendent in the Free Methodist Church, to write a formal response. Roberts wrote a book-length rebuttal, Why Another Sect. The initial fragmentation of American Methodism is explored through the ways that Simpson and Roberts were connected from Roberts’s expulsion through the first decades of Free Methodism.

Conclusion

The conclusion summarizes the argument and highlights the potential contributions of the book. Old or New School Methodism? has implications for understanding the beginning of the Church of the Nazarene. This study also has implications for Methodist theological education and diverging understandings of the purpose of theological education. The chapter points to Borden Parker Bowne and Henry Clay Morrison as illustrative of this tension. The conclusion also argues that this study offers a challenge to contemporary big-tent visions for American Methodism, noting that this vision came out of a moment of transition that was seen by Methodists like B.T. Roberts as a betrayal of Methodism’s theological heritage. Finally, it is argued that this study contributes to contemporary Wesleyan/Methodist communities wrestling with their own theological heritage by pointing to the importance of entire sanctification for this tradition and the value of Christian ecumenical engagement outside of Methodism.