Economics in the United Methodist Church

The General Conference of the United Methodist Church voted in 1968 to abolish the African-American Central Jurisdiction and to merge all churches regardless of race under the new United Methodist Church. It set a goal for each Annual Conference area to merge together by 1972. South Carolina began discussions on merger as early as 1966, but it took until 1972 to accomplish the goal. The two conferences, the all-white 1785 Conference, and the African-American 1866 Conference merged at the 1972 Annual Conference meetings in Spartanburg. This paper will focus on the issues that faced the merger starting with the first Plan for Merger in 1970 until the completion of the merger in 1972.

In my mind it sounds like they wanted to be the hands and feet of Jesus and were more out looking in doing work for him and being producers. The church has made it now that we are so consumed by what the church can do for us not what we can do for the church. I don’t know where this society view had started but I know many people who are not satisfied unless they get something from the church. If the pastor doesn’t speak a good message, if their kids weren’t cared for well in the kids ministry, or if they aren’t being ministered to spiritually they get frustrated and start looking for a new church that will satisfy them of the consumptions they are looking for. They don’t look out for others they look out for themselves and are consumed with what they can get out from the church and what the church can do for them. I think this is a poor way of thinking and a way that can get people in trouble when they aren’t looking out for others. They are being consumers of the church instead of letting God be an all-consuming fire through them and being focused on him and in him because we are not ourselves and we are Gods craftsmanship where we only should be consumed with him and him alone. I think being consumers of church and looking out for selves is where we really go wrong on this idea of living in a consumer culture and the only way to be satisfied and to restore the insatiability Clapp refers to often is to look through it through God’s eyes because only he can satisfy our desires for the better

There were certain events that had occurred in Philadelphia and Baltimore prior to 1816 supporting the association of what was called colored Methodists into a self-governing society that had obviously extended to Charleston, S. C. Despite the fact that Richard Allen and Daniel Coker regulated the movements in Philadelphia and Baltimore, Morris Brown carried out one in Charleston. In the previous dwelling it assumed form in 1817-18. At this stage the organizations add up to about one thousand. In 1822 the amount had enlarged to nearly three thousand. Connected with Morris Brown in the work of the party were Henry Drayton, Charles Carr, Amos Cruickshank, Marcus Brown, Stewart Simpson, Harry Bull, John B. Matthews, James Eden, London Turpin, and Aleck Houlston. They secured a lot which they constructed a spacious but modest house of worship. They also possessed their own "field of graves," which is referred to as a burial-ground. They were really overjoyed over their achievement to worship God under their own vine and fig-tree. Their jubilation, however, was brief.

The economy is the strength of a nation it is the provision to finance an obstacle, however, that money also travels to churches to benefit the people and the building. Tax money is given to the churches to expand, yet money is utilized for personal gain. The "Massachusetts Constitution" implies “such moneys shall never be appropriated to any religious sect,” (Massachusetts, Article 29) churches have requested for money and deceived the people and implicated false information, nonetheless, a church is where God’s home associates and people will be giving money.

This book seeks to encourage the declining and stagnate churches to take the example set by other churches that have had a period of decline yet have managed to pull up their socks and regained their lost growth. Stetzer and Dodson call this book the “comeback Churches’ to give the readers

In 1865, a Methodist Minister, William Booth begin a movement, known today as the “Salvation Army”. Booth’s vision incorporated the church views and belief systems with philanthropic work. Growing up less fortunate, Booth was able to relate to the struggling society, which in turn sparked a passion for helping the poor. Unfortunately, in that era, the less fortunate were viewed as “unacceptable” by the church (Diniejko, 2013). In the early 1800’s the congregational church was financially supported by those in the community, obligated to pay church taxes. The only members granted access inside the church, were those who were able to pay the pew rentals. Henceforth, those who couldn’t afford the pew seat were hindered from receiving the word of God (“Offering Was Not Always Apart of Worship”,

My parents and I are Ethiopian Orthodox Christians. The church we go is not heavily decorated with marble walls or mosaics, our church literally has a couple of paintings of Christ and of course several status of the cross. The reason I dislike this church is members of the church, such as my parents, have to pay monthly fees. These monthly fees are said to go the church. But I have gone to the same church for past 15 years and I have seen nothing implying that they’re in process of man the church experience better or making the church more an adequate house of worship. One example of this is that the church does not have any pews. So many individuals old and young have to get on they’re bare knees on the hard cold ground. In the book Finn states, “Christians have been deeply concerned about people who cannot care for their own economic needs and are ignored by the market because they have no marketable skills” (202). Churches shouldn’t be in the business of keeping their chapel prestigious; they should be looking out for what’s in best interest for the members of the community. The Ethiopian community has been growing over the past couple years and because of this is necessary to create community in which we feel welcome and accepting. My parents on the other hand do not see the church in the same light. They believe everything and anything regarding the church, it is there faith that led them out of tribulations of their homeland. Because of this they are forever faithful to the

Over the course of the last several decades, mainline churches have been declining in membership as new independent churches have swelled in size (Bishop 170). Bishop asserts that this shift is primarily a manifestation of the Big Sort occurring at a smaller level. Pastors have recognized a shifting tide in the way people think about their religious communities, and have altered their techniques accordingly. In the new conception, the church was not a unifying force for the disparate segments of society, but a self-contained cell of like-minded individuals. These two forces, the splintering and separation of churches, have combined to cement the cultural gap in American life.

Weapons, such as guns or knives, are not innately evil, but rather serve whatever purpose a person chooses for one. This remains true for more than just physical tools. Ideals and beliefs have been used throughout the ages to justify actions, good and bad alike. For example, Christianity was used commonly during the crusades as a justification to slaughter thousands of people for the purpose of reclaiming the ‘holy land.’ Though this one belief has been used broadly for negative actions such as that extreme example or even something is frivolous as the picketing of funerals by Westboro Baptist Church, it has also been used to better the world. The church I belonged to, Pine Grove Free Methodist Church, made its best efforts to assist its surrounding community by volunteering at the local homeless shelter and running charity events for starving children in Africa. Furthermore, interpretation and practice truly differentiates the diverse groups within Christianity from their stereotypes. However, to better understand Christianity and Free Methodist denomination I belonged to, one must understand their foundations and common practices within.

Yet; now, some argue the institution, whether without walls, storefront, or mega church, has become ambiguous in its purpose. Various people question the relevancy of the church and its current contributions to a contemporary community where poverty remains high, homelessness continues to grow, ignorance persists, and educational pursuits are problematic. Some even suggest ill-moral behavior is rampant. While others, even suggest the church only serves as a tool to put money in a few manipulative peoples' pockets.

Poverty status in the United States is assigned to people that do not meet a certain threshold level set by the Department of Health and Human Services.” How can the church effectively help those who fall in the classification of poverty? That is where

The churches can fill a hole that no one else can. People are attempting to get kids to go to church so the kids can get the education that they need. They want to help kids that are grade levels behind in school (African Americans). Every kid should be able to have enough knowledge to not be a grade level behind. There are groups of people thought that churches were a good way to get kids back in school. They have many programs to help. Like afterschool programs to tutor and watch the kids at the same time. Also giving them activities to do that involve learning but does not seem like it to the kids(African Americans).

This can be seen by how they dress, talk, or even by how they spend money. It can be further explained as follows: “It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. Do you have faith? Have it to yourself before God. ..." (Romans 14:21-23 NKJV http://bible.com/114/rom.14.21-22.nkjv). Simply put, clergies must live by their faith in God. This is also applicable to tithing (giving), as a clergymen (and all other Christians) would give what has been predetermined in their hearts, no more, no less to the chosen cause. In fact, some clergies have convictions about accepting any pay for work do in the church! It seems crazy: the idea of working a second job after hours of labor is not for the faint of heart, but for those who are convinced it is what God has called them to do, it becomes a passionate endeavor. Coupled with certain convictions and preferences over pay, a clergy might also in effect have to crop out some of the more luxurious articles of first world life or maybe first world life in total (as in the instance of many 3rd world missionaries), regarding this, sacrifices are made by all those who follow this career path. Furthermore, clergies often do not have large amounts of job security as their career is based off attendance and

The Budget Moved Inwardly. In these types of churches a financial pattern developed over time: funds began to be used more for fixing machinery, or trying to keep members happy. The church cared more for its own needs, than for those in the community. Where the money is allocated, is symptomatic of a heart problem. No church can sustain such in inward focus.

Pope Francis was encountered with a church experiencing loss of client involvement, reduction in attendance, and in some marketplaces adverse business development. There