140:. By 1854, it was clear that a major, conference-wide conflict was brewing. On the one side were those conservatives who favored traditional Methodist teaching on matters of social and personal ethics, and who favored the traditional Methodist emphasis on entire sanctification. On the other side were those progressives who favored an assimilation of Methodism to prevailing American sensitivities and mores, including a de-emphasis on entire sanctification in favor of more "realistic" ethical expectations. These conflicting undercurrents bubbled to the surface in 1855.
157:"Buffalo Regency," as the controlling faction came to be called. But McCreery emphatically declared that the so-called "Nazarite Union" existed only on paper, and said "I alone was responsible for the whole concern." Nevertheless, much was made of the affair and the 1855 Conference adopted a resolution which assumed the actual existence of such a union and passed disapprobation thereon. The term "Nazarite Union" came to designate the reform group for several years, but B. T. Roberts never accepted the designation.
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graduation, Roberts was offered the presidency of
Wyoming Seminary of Kingston, PA, a secondary institution of the Methodist Episcopal Church. Roberts declined the position, electing instead to enter the pastorate, seeking elders orders in Genesee Conference of the Methodist Episcopal Church. He was admitted to the Conference in 1848 on trial (Ibid.)
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his family as a traveling preacher as he and the reform movement in general had a healthy following among
Methodist laity. This support was demonstrated by a number of local church resolutions within the Genesee Conference, condemning the actions of the Conference leadership in its treatment of Roberts.
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Another "freedom" Roberts advocated was the practice of using freewill offerings for church support. They were critical of the
Methodist practice of pew rentals, which expressed the social prestige of those who rented the most expensive pews. After the separation of the Free Methodists, the Methodist
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but also for the destructive effects of wealth upon
Methodist livelihood. To Roberts, many of the Methodists in his Genesee Conference, especially those in Conference administration (i.e. bishops and other clergy), were overly concerned with social prestige than with old-time Methodist standards that
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of his previous reproof. The Annual
Conference met in Perry, NY in 1858 at which time Roberts was once again tried and found guilty. He was formally stripped of his ordination but remained a member of the Methodist Episcopal Church as a layman on probation. During the ensuing year, Roberts supported
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accused the minority group of organizing a secret society called the "Nazarite Union," basing the charge on a document that had come into the hands of Editor Robie, and which had been prepared by the unpredictable Joseph McCreery, Jr. It is true that McCreery did design an organization to combat the
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In 1857, the Annual
Conference of Genesee convened in LeRoy, NY. Ecclesiastical charges were brought against Roberts. All of his attempts at appeal, trial by committee, or trial in civil court of law were denied. Roberts was convicted of "immoral and unchristian conduct." (Marston, 194) Roberts was
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During his tenure at
Wesleyan University, B. T. Roberts excelled, achieving university honors (Marston, 174). While there, he met Daniel Steele, later to become president of Syracuse University, and William C. Kendall, soon to become Roberts' comrade for reform in the Genesee Conference (Ibid) Upon
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The idea of separating from the
Methodist Episcopal Church had entered the mind of some reformers and had already produced denominational offspring, both in America and in England. However, Roberts attempted to avoid secession, waiting during his probation period to appeal his case directly to the
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not the only
Methodist minister to be formally charged by the Genesee Conference in this period, all done so in an avowed effort to stamp out "Naziritism" (i.e. the minority-power reform movement). Though formally reproved, however, Roberts was surprisingly appointed to a new charge in Pekin, NY.
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Unfortunately for
Roberts and the other so-called "Nazarites," the so-called "Buffalo Regency" controlled conference officers and appointments. There has been documented accusation (cf. Marston 183) that the Regency were by and large "secret society men," belonging either to fraternal lodges or
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system. Roberts here observed the potential problems of the "pew system" in which wealthy families could purchase and/or rent pews for congregational worship. Roberts, along with a number of other would-be reformers, could essentially identify three problems with the pew system: 1) it ended the
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While in Pekin, a local preacher named George W. Estes republished Roberts' "New School Methodism" in pamphlet form, including with it documentation of Roberts' trial at the 1857 Annual Conference. (Marston, 197) This was perceived by Conference leadership as a defiance
248:(Grand Rapids: Eerdmans, 2006). Howard Snyder's detailed new biography views key nineteenth-century currents and events through the lives of these two extraordinary figures, who taught a "holy populism" of simplicity, justice for the common people, and
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meeting in secret outside of Conference meetings in order to bully through policy and resolutions during official Conference meetings. This caused great trouble for Roberts who published the article "New School Methodism" in
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General Conference of the MEC to be held in 1860. Various "free" Methodist churches, independent of the MEC, were formed prior to Roberts' formation and organization of an official denomination named "Free Methodist."
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as well as links to other Roberts' and Free Methodist texts at the official website of the Free Methodist Church of North America. Look under "Resources" at the official site, found at the following HTML address:
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segregation of the worshiping congregation into male and female (which John Wesley himself approved of), 2) it commercialized the church, and 3) it discriminated against the poor. (Marston, 178ff.)
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in his honor. He was general superintendent of the Free Methodist Church from 1860 to 1893. He traveled extensively and was a frequent speaker at Holiness camp meetings.
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128:. Roberts' conflict with the conference began in earnest at the Niagara Street appointment for he sought to make the church a "free" church, i.e. eliminate the
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and early Free Methodists derived their name in part from their opposition to slavery. Many of the early Free Methodists were active in the operation of the
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Seventeen years after his death, the Methodists returned his ministerial papers to his son, and formally acknowledged that they had wronged him.
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aim for "growth in holiness," as John Wesley himself said it. Roberts also encountered leaders of what has come to be called the
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In 1852, Roberts was ordained elder and sent to Niagara Street Church, a central church of the district and oldest church in
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252:. Snyder is professor of the history and theology of mission at Asbury Theological Seminary, Wilmore, Kentucky.
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Several of B. T. Roberts' writings are available in electronic form free to the public. One can find his
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From Age to Age, A Living Witness: A Historical Interpretation of Free Methodism's First Century
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99:, Roberts was admitted to full membership and ordained a deacon. In 1851, he was sent to the
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Rhythms of Life, Contours of Faith: Church, Home, and Society Among Early Free Methodists
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charge. During these early charges, Roberts demonstrated a concern not only for
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Populist Saints: B. T. and Ellen Roberts and the First Free Methodists.
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Earnest Christianity: The Practical Theology of Benjamin Titus Roberts
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40:(1823–1893) was an American Methodist bishop. He first trained as an
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268:(North Chili, New York: "The Earnest Christian" Office, 1900).
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Painting of Roberts on display at the World Methodist Museum,
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2 vols. (Winona Lake: Free Methodist Publishing House, 1907)
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95:. Roberts was married during his first charge. At the 1850
282:, Doctoral dissertation at St. Louis University, 2001.
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Benjamin Titus Roberts : a biography by his son
259:(Indianapolis: Light and Life Communications, 1997).
199:in 1860. That same year he founded a magazine, the
191:With J. W. Redfield and others, Roberts formed the
148:of North America, best described the situation:
313:http://ccel.org/ccel/roberts_bh/holiness.html
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56:State. His ministerial studies were done at
289:, Doctoral dissertation at Drew University
401:Members of the Methodist Episcopal Church
232:Episcopal Church abolished pew rentals.
120:Conflict with Methodist Episcopal Church
87:Roberts' first pastoral appointment was
193:Free Methodist Church of North America
187:Formation of the Free Methodist Church
273:History of the Free Methodist Church,
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386:People from Genesee County, New York
411:Founders of new religious movements
309:The Life and Works of B. T. Roberts
195:at an organizational conference at
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303:http://www.freemethodistchurch.org
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311:by his son Benson H. Roberts at
396:People from Brockport, New York
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136:In 1853, Roberts was sent to
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381:People from Chili, New York
366:Roberts Wesleyan University
215:Roberts Wesleyan University
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391:People from Pike, New York
361:Wesleyan University alumni
356:American Methodist bishops
213:, which today is known as
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27:American Methodist bishop
164:The Northern Independent
298:First Lessons on Money,
263:Benson Howard Roberts.
144:, former bishop in the
371:Free Methodist bishops
220:Roberts was a staunch
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38:Benjamin Titus Roberts
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18:Benjamin Titus Roberts
351:Free Methodist Church
211:North Chili, New York
205:. In 1866 he founded
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146:Free Methodist Church
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255:Leslie Ray Marston,
250:radical discipleship
226:Underground Railroad
294:Ordination of Women
138:Brockport, New York
112:, individuals like
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58:Wesleyan University
376:Arminian ministers
307:One can also find
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142:Leslie Ray Marston
101:Rushford, New York
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78:Lake Junaluska, NC
48:Conference of the
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325:BT Roberts Quotes
202:Earnest Christian
152:In July 1855 the
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285:Douglas Cullum,
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68:Early career
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346:1893 deaths
341:1823 births
62:Connecticut
335:Categories
176:by Roberts
105:abolition
54:New York
42:attorney
46:Genesee
296:and
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130:pew
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