What is the difference between congregationalists and methodists

They do not perform baptisms of infants. Baptists carry out closed communions where the table is only open for baptized church members. Methodists are generally broad in their beliefs. Some can be fundamentalists while others are liberals who base their faith on tradition, personal experience and reason.

Baptists tend to be stricter and largely fundamentalists. They consider bible to be beyond reproach. Methodist congregations are closely linked to each other, there is no autonomy when it comes to governance. Most Baptists hold their services and worship on Sunday.

Methodists practice infant baptism. Formal worship services for Methodists are held on Sundays. While there are diffrences in beliefs, Methodists do not hate Catholics. Association of Independent Methodists was created in The Methodists, being a Protestant religion, do not recognize the Pope. They do not have the traditions that the Catholics have. Methodists emphasize the individual relationship that the believer has with God; intermediaries like the priesthood , are not required.

Methodists practice the Lord's Supper or Holy Communion. However, Methodists do not believe in transubstantiation; rather, they consider the bread and wine to be symbolic. In my view, the principal difference is cultural - Lutheranism arose in northern Germany and Scandinavia, while Methodism arose in England and the newly-independent American colonies. However, I suspect that Methodist and Lutheran theologians and clergy would have a different response to your question.

The Episcopal Church had the most members since most New Yorkers were English either by birth or whose ancesters came from. The other large Christian group were the Congregationalists. After the Revolutionary War, the Methodists overtook the Episcopal Church and others and experienced rapid growth. Protestantism is a general category used to describe several Christian religious traditions including Methodists, Presbyterians, Lutherans, and others.

Lutheranism is a religious tradition based on the teachings of its founder Martin Luther. They are the largest in the other states despite a still active Protestant minority. Maine has the largest United Methodist population, followed by the Congregationalists and American Baptists. Lutherans and Episcopalians are active as well. Connecticut has a large Episcopal membership especially in the areas of politics and medicine. The United Methodists and Presbyterians are next and the Congregationalists.

Vermont and New Hampshire have large Congregational and Episcopal adherents. The Congregationalists and Episcopal church have been active there for over years.

No, the crucifix is used in the Catholic faith. Methodists use a plain cross. Log in. The Difference Between. Study now. The Quakers were kept small by their exacting rules, notably their insistence that members who married non-Quakers be expelled.

The Congregationalists and the Baptists, however, filled their sails with the new wind of the Spirit that came with the Evangelical Revival , and grew dramatically. The Congregationalists went from local churches in England and Wales in to 3, in Moreover, Congregationalist and Baptist growth was clearly surpassing population growth.

They went from 2. Therefore, in the Victorian era some of the most respected Evangelical ministers such as J. James and some of the most popular preachers such as Thomas Binney were Congregationalists.

Dale , was also a Congregationalist. McDaniel was one of its educated leaders who wrote a book [ 1 ] about the movement, with a synopsis printed in The Home Missionary magazine:. A Christian church is a society of believers, and is of divine institution. Christ is the only Head of the Church, and the Word of God is the only rule of faith and practice.

All power necessary in the formation of rules and regulations of government is inherent in the ministers and members of the church.

Every man [ sic ] has an inalienable right to private judgment in matters of religion, and all have an equal right to express their opinions in any way that will not violate the laws of God or the rights of man.

The pastoral or ministerial office and duties are of divine appointment, and regularly ordained ministers in the church are equal. But there were further differences between this nascent movement and its parent church that might be considered somewhat less salutary by modern people.

In , Wilton R. Fowler, Jr. Attending church on Sunday, they heard the sermons of local preachers, to whom they began to look as their spiritual leaders. Some of the local preachers had formerly been circuit riders who had married. The circuits were often too poor to support a married preacher, and if the circuit rider married, it became necessary for him to stop riding the circuit and settle down on a farm. It might be just as easily argued, if one did not have the sense of relative poverty of Southern farm life on the one hand and the high-handed tone of Methodist leaders of the time, that such reasoning was a cop-out, excusing poor stewardship.

In some respects, it was a rationalization to cover an overriding envy of Baptist freedom. But there were also theological dimensions to the dissatisfaction with the development of Methodism at large that the CMC employed to its advantage, much in line with growing conservative-populist resentment over increasing urbanity and affluence, and perhaps Southern cultural separatism, as Fowler illustrates here:.

Methodism thrived on the gifts of the humble frontiersmen [ sic ] and grew with their camp meetings. Few people of great wealth or social position were among its members. However, as the church grew, it prospered …. The Congregational Methodist Church in comparison to the MECS remained small, rural, and insignificant, its growth hampered by its inefficient government.

However, this may have been the reason that it held more closely to the doctrines of Wesley, emphasizing regeneration, the witness of the Spirit, and Christian perfection.

And such conceptions of holiness, closely linked to notions that the individual believer is required to demonstrate his or her salvation by testimony of personal experience and by adhering strictly to Old Testament and New Testament Pastoral Epistle passages governing personal behavior, were perhaps of a piece with early Puritan precepts for stringency in morals and conformity to harsh ideas about sin and redemption. But how could such teachings be reconciled with a body that was liberalizing as quickly on many traditional positions as Congregationalism was at the time?

One clue lay in the lack of numerical success of the CMC, as Fowler described it as keyed exclusively to immigration to states west of Georgia, going mainly where its farming constituency could locate new fertile land, abandoning worn-out soil and overpopulation in Georgia and the Carolinas.

There was, in other words, unlike its parent body, no systematic program of evangelism in the CMC. With a heavy dispersion in several Southern states, fellowship opportunities outside district conference meetings were seldom to be found. And despite repeated boosterish claims in The Home Missionary and other journals that middle-and-upper-class citizens were abundant in those churches, a cursory knowledge of Southern religion and social stratification would suggest otherwise.

To be certain, landholding was fairly widespread even in postbellum times and might suggest a level of prosperity that would be lacking in later generations after the collapse in the prices of commodities such as cotton in the early 20th century. Nonetheless, it is a sociological truism, with very little evidence to refute it in this particular case, that the more impoverished a social group is, the more likely its members will turn to more stringent and otherworldly forms of faith in order to stabilize themselves emotionally against a chaotic, insecure life.

People needed emotional and spiritual comfort to help them cope when property was threatened regularly by cattle rustlers, bandits, and even bankers; family breakdown was rampant due to large size and a masculine sense of honor that provoked many husbands to abandon wives and children if they could not adequately provide for them; and high mortality rates and relative brevity of life that made people miserable and hopeless at times.

A hymn sung by an early leader of the movement, one W. Graham, while working on a farm, succinctly expresses the CMC perspective upon faith and life. This was a faith that clearly had no use for grand schemes for social improvement, to say the least.