The Central Jurisdiction was created for African American members of the merger in 1939 of: The Methodist Episcopal Church, The Methodist Episcopal Church South, and The Methodist Protestant Church.

How might United Methodism confront its continuing racial dilemmas and grasp how and why Methodism came to be so divided-organizationally, geo-politically, structurally, attitudinally-precisely where it proved most successful, namely in its heartland states stretching west from the Delmarva across middle America? From its late 18th-century landing on the Delmarva Peninsula, an initially anti-slavery Methodism advanced west across middle America, its circuit riders and class meetings welcoming into membership Blacks as well as Whites. In this border state homeland, Methodism went early into torment over slavery, retreated from its initial anti-slavery witness, suffered through several racially-inspired denominational schisms, and, in the major 1939 reunion, structured in sectional-racist denominational divisions (jurisdictions). Virtually all Blacks went into a national Central Jurisdiction. The five regional jurisdictions live on, dividing the church sectionally. Gradually, the Central Jurisdiction bled churches and ministers into one of the previously White jurisdictions. Jurisdictional sectionalism persists, however, discord now flagged on abortion and homosexuality. Further, racial separatism lingers, markedly and especially at the congregational level. The four selected states and their conferences exhibit Methodism's old and ongoing strains. In them the sectional racist spirit surfaced gradually in the period 1816-1876. In the 1844 Methodist Episcopal Church division over slavery, Ohio and Indiana marched with the MEC (north) and Tennessee and Kentucky with the MEC South. In the latter two, however, some anti-slavery sentiment persisted and in the two northern states considerable racism and some pro-slavery advocacy. Methodists invested significantly on both sides of the Civil War. The sectional and racial commitments, matured in the years studied, have stayed vibrant in two (now jurisdictioned) Methodisms. Understanding but not excusing our racial divides. How might United Methodism confront its continuing racial dilemmas and grasp how and why Methodism came to be so divided-organizationally, geo-politically, structurally, attitudinally-precisely where it proved most successful, namely in its heartland states stretching west from the Delmarva across middle America? From its late 18th-century landing on the Delmarva Peninsula, an initially anti-slavery Methodism advanced west across middle America, its circuit riders and class meetings welcoming into membership blacks as well as whites. In this border state homeland, Methodism went early into torment over slavery, retreated from its initial anti-slavery witness, suffered through several racially-inspired denominational schisms, and, in the major 1939 reunion, structured in sectional-racist denominational divisions (jurisdictions). Virtually all blacks went into a national Central Jurisdiction. The regional jurisdictions live on, dividing the church sectionally. Gradually, the Central Jurisdiction blended churches and ministers into one of the previously white jurisdictions. Jurisdictional sectionalism persists, however, discord now flagged on abortion and homosexuality. Further, racial separatism lingers, markedly and especially at the congregational level. The selected states and their conferences exhibit Methodism's old and ongoing strains. In them the sectional racist spirit surfaced gradually in the period 1816-1876, and anti-slavery sentiment persisted. Methodists invested significantly on both sides of the Civil War. The sectional and racial commitments, matured in the years studied, have stayed vibrant in now jurisdictioned Methodisms.

Reckoning Methodism addresses the brokenness of The United Methodist Church (UMC) in the United States. Homosexuality is but one of several fault lines with decades-long histories in this predominantly White denomination. Demographic shifts, racism, and imperialism are heavily implicated in the current state of division. What, then, is the true nature and mission of this church? The UMC is the public church divided. Distinct missional theologies arise from competing commitments and priorities. When Methodist programmatic initiatives—such as vital congregations, environmental witness, and volunteers in mission—fail to account for these differences, denominational unity is weakened. Constructively, this book seeks historical clarity, collective repentance, charismatic learning, and institutional courage as United Methodists reckon with inherited animosities and divisions. This book provides no answers or programmatic fixes. Rather, it provides possibilities for repairing past harms as United Methodists seek ways to continue living out their Wesleyan faith. Reckoning with the public church divided, we glimpse the nature and mission of the church—not only as it has been but also as it could be. Podcast interview with GCAH

A new Black theology of liberation that addresses the needs of people crushed under the prevailing systems of racial, gender, and heterosexist oppression in America Allen. Jones. Varick. Lee. Douglas. Truth. Foote. Bethune. Lane. Holsey. Lawson-names of famous Black Methodist leaders who challenged racism and sexism of both American society and the church of their generation. These are people who called both the nation and the church to live into the vision for which it had been created and to loose the bonds of oppression. Once enslaved themselves, and descendants of slaves, they were determined to build denominations and colleges such that future generations would be prepared to assume leadership in an idealized and integrated society. These Black Methodist leaders from the AME, AMEZ, CME, and The UMC provided the theological, socio-economic, and political groundwork that encouraged, sustained, and mobilized African Americans during slavery, Reconstruction, Jim Crow, Civil Rights, and Black Power Movements. And while their impact of the work in the fight against both racism and sexism in the church and general society is well documented, what often goes unnoticed is the impact that these leaders had on two of the greatest movements to affect the landscape of the Academy-Black Theology of Liberation and Womanist Theology. What is also forgotten is that two of greatest theologians, James H. Cone and Jacquelyn Grant, were products of the AME Church. Furthermore, Cone, the doctoral advisor of Grant, was also greatly influenced by leaders of Black Methodists for Church Renewal, a Black advocacy group of The United Methodist Church. While it is important to remember great people of the past, it is also critical to recall the lessons that Black Methodists have taught us with regard to the fight against racial and gender injustice. This century's Black Methodists, whether AME, AMEZ, CME or UMC (BMCR), must find new ways to contend with racial, sexist, and heterosexist injustice. Like their Black Methodist forefathers and foremothers, they must find ways to provide theological and political responses to movements such as Black Lives Matter and #MeToo. The authors of this volume contend that there is no better time to assume the mantle of Black Methodist prophetic leadership than now as the theological academy and the church celebrate the 50th anniversary of Cone's groundbreaking book, A Black Theology of Liberation. With the passing of Dr. Cone and Dr. Jacquelyn Grant there is no better way, especially in an era of Me-Too, than to highlight their accomplishments in the fight against racial and gender injustice.

This is an invaluable handbook on Methodism containing an introduction, dictionary of key terms, and concentrates on key themes, methodology and research problems for those interested in studying the origins and development of the history and theology of world Methodism. The literature describing the history and development of Methodism has been growing as scholars and general readers have become aware of its importance as a world church with approximately 40 million members in 300 Methodist denominations in 140 nations. The tercentenary celebrations of the births of its founders, John and Charles Wesley, in 2003 and 2007 provided an additional focus on the evolution of the movement which became a church.

A comprehensive introduction to various forms of American Methodism, exploring the beliefs and practices around which the lives of these churches have revolved.