Reconstruction, Prosperity, and New Issues, 1866 – 1913

The Civil War dealt an especially harsh blow to The Methodist Episcopal Church, South. Its membership fell to two-thirds its pre-war strength. Many of its churches lay in ruins or were seriously damaged. A number of its clergy had been killed or wounded in the conflict. Its educational, publishing, and missionary programs had been disrupted. Yet new vitality stirred among southern Methodists, and over the next fifty years its membership grew fourfold to more than two million.


The African American membership of The Methodist Episcopal Church, South, had declined significantly during and after the war. In 1870 its General Conference voted to transfer all of its remaining African American constituency to a new church. The Colored Methodist Episcopal Church (now called The Christian Methodist Episcopal Church) was the product of this decision.


It was during this period that Alejo Hernandez became the first ordained Hispanic preacher in Methodism, although Benigno Cardenas had preached the Methodist message in Spanish in Santa Fe, New Mexico, as early as 1853.


The Methodist Episcopal Church did not suffer as harshly as southern Methodism did during the war. By the late 1860s it was on the verge of major gains in membership and new vigor in its program. Between 1865 and 1913 its membership also registered a 400 percent increase to about four million. Methodist Protestants, United Brethren, and Evangelicals experienced similar growth. Church property values soared, and affluence reflected generally prosperous times for the churches. Sunday schools remained strong and active. Publishing houses maintained ambitious programs to furnish their memberships with literature. Higher educational standards for the clergy were cultivated, and theological seminaries were founded.


Mission work, both home and overseas, was high on the agendas of the churches. Home mission programs sought to Christianize the city as well as the Native American. Missionaries established schools for former slaves and their children. Missions overseas were effective in Asia, Europe, Africa, and Latin America. Women formed missionaries societies that educated, recruited, and raised funds for these endeavors. Missionaries like Isabella Thoburn, Susan Bauernfeind, and Harriett Brittan, and administrators like Bell Harris Bennett and Lucy Rider Meyer, motivated thousands of church women to support home and foreign missions.


Significant Methodist ministries among Asian Americans were instituted during this period, especially among Chinese and Japanese immigrants. A Japanese layman, Kanichi Miyama, was ordained and given full clergy rights in California in 1887.


Two critical issues that caused substantial debate in the churches during this period were lay representation and the role of women. First, should laity be given a voice in the General Conference and the annual conference? The Methodist Protestants had granted the laity representation from the time they organized in 1830. The clergy in The Methodist Episcopal Church, The Methodist Episcopal Church, South, The Evangelical Association, and the Church of the United Brethren in Christ were much slower in permitting the laity an official voice in their affairs. All finally granted lay people voting privileges in their General and annual conferences with the exception of The Methodist Episcopal Church, which did not grant this right in annual conference decisions before the 1939 union. Even more contentious was the question of women’s right to ordination and eligibility for lay offices and representation in the church. The United Brethren General Conference of 1889 approved ordination for women, but The Methodist Episcopal Church and The Methodist Episcopal Church, South, did not grant full clergy rights until well after their reunion in 1939. The Evangelical Association never ordained women. Laity rights for women were also resisted. Women were not admitted as delegates to the General Conferences of The Methodist Protestant Church until 1892, the United Brethren until 1893, The Methodist Episcopal Church until 1904, and The Methodist Episcopal Church, South, until 1922.


The period between the Civil War and World War I also was marked by other theological developments and controversies. The holiness movement, the rise of liberal theology, and the Social Gospel movement were sources of considerable theological debate. The Methodist Episcopal Church demonstrated its regard for social issues by adopting a Social Creed at its 1908 General Conference. Social problems were also a spur in the movement toward ecumenism and interchurch cooperation. Each of the denominations now included in The United Methodist Church became active in the Federal Council of Churches, the first major ecumenical venture among American Protestants. The era closed with the world on the threshold of a great and horrible war.


Password incorrect.