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69-466: The Christian Holiness Partnership facilitates cooperative efforts among denominations, camp meetings, institutions such as colleges, seminaries, missionary agencies and publishing houses, and individuals. Its membership includes twenty-one denominations, three missionary agencies, forty-eight colleges and seminaries, six publishing houses, two thousand camp meetings , and individual local churches (some of which are independent). The last known website for

138-670: A Christian denomination. The camp meeting is a phenomenon of American frontier Christianity , as well as British Christianity , but with strong roots in traditional practices of the Presbyterian Church in Scotland and the United States. Scots and Scots-Irish predominated in many parts of the frontier at this time, and had brought their familiar Presbyterian communion season practices with them. Barton W. Stone and Alexander Campbell , two leading ministers of

207-583: A Christian organization is a stub . You can help Misplaced Pages by expanding it . Camp meeting The camp meeting is a form of Protestant Christian religious service originating in England and Scotland as an evangelical event in association with the communion season . It was held for worship, preaching and communion on the American frontier during the Second Great Awakening of

276-462: A Methodist camp meeting in 1873 and now a beach resort town. Its temperance fountain remains. Old Orchard Beach, Maine , similarly became a seaside resort. Frontier A frontier is a political and geographical term referring to areas near or beyond a boundary . In the United States , the frontier was the term applied by scholars to the impact of the zone of land beyond

345-549: A denomination of Conservative Anabaptist Christianity, holds its annual camp meeting at Roxbury Holiness Camp. Christianity • Protestantism Francis Asbury , the first bishop of the American Methodist Episcopal Church , was a staunch supporter of camp meetings. At Methodist camp meetings, which continue to occur today: ... both the Eucharist and Love Feast were celebrated. But

414-447: A marked characteristic of the camp meetings. Rough and irregular couplets or stanzas were concocted out of Scripture phrases and every-day speech, with liberal interspersing of Hallelujahs and refrains. Such ejaculatory hymns were frequently started by an excited auditor during the preaching, and taken up by the throng, until the meeting dissolved into a "singing-ecstasy" culminating in general hand-shaking. Sometimes they were given forth by

483-416: A more just conception of it, suppose so large a congregation assembled in the woods, ministers preaching day and night; the camp illuminated with candles, on trees, at wagons, and at the tent; persons falling down, and carried out of the crowd, by those next to them, and taken to some convenient place, where prayer is made for them, some Psalm or Hymn, suitable to the occasion, sung. If they speak, what they say

552-520: A policy of a free land, notably the Homestead Act of 1862, coupled with railroad land grants that opened cheap (but not free) lands for settlers. In 1890, the frontier line had broken up; census maps defined the frontier line as a line beyond which the population was under 2 persons per square mile. The impact of the frontier in popular culture was enormous, as shown in dime novels , Wild West shows , and after 1910 Western films that were set on

621-668: A preacher, who had a sense of rhythm, under the excitement of his preaching and the agitation of his audience. Hymns were also composed more deliberately out of meeting, and taught to the people or lined out from the pulpit. Collections of camp meeting hymns were published, which served both to propagate tunes and texts that were commonly used, and to document the most commonly sung tunes and texts. Example hymnals include The Pilgrams' songster; or, A choice collection of spiritual songs (1828), The Camp-meeting Chorister (1830) and The Golden Harp (1857) Many of these songs were republished in shape note songbooks such as A Supplement to

690-472: A regular feature of Primitive Methodist life throughout the 19th century, and still survive today. The annual late May Bank Holiday weekend meetings at Cliff College are one example. A number of tents are set up around the site, each featuring a different preacher. The Allegheny Wesleyan Methodist Connection holds its camp meetings annually at Methodist Camp in Stoneboro, Pennsylvania . Each conference of

759-437: A tradition of music and hymn singing with strong oral, improvisatory, and spontaneous elements. Hymns were taught and learned by rote , and a spontaneous and improvisatory element was prized. Both tunes and words were created, changed, and adapted in true folk music fashion: Specialists in nineteenth-century American religious history describe camp meeting music as the creative product of participants who, when seized by

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828-430: Is attended to, being very solemn and affecting – many are struck under such exhortations… Now suppose 20 of those groups around; some rejoicing, and great solemnity on every countenance, and you will form some imperfect idea of the extraordinary work! Indeed it is a miracle, that a wicked unthoughtful sinner, who never could, or did address himself, to an audience before, should, rise out of one of those fits and continue for

897-473: Is debated. The Canadian political thinker Charles Blattberg has argued that such events ought to be seen as part of a process in which Canadians advanced a "border," as distinct from a "frontier," from east to west. According to Blattberg, a border assumes a significantly sharper contrast between the civilized and the uncivilized since unlike a frontier process in which the civilizing force is not supposed to be shaped by what it civilizes. Blattberg criticizes both

966-1010: The Appalachian Mountains included the Connecticut River Valley. The French and Indian Wars of the 1760s resulted in a complete victory for the British, who took over the French colonial territory west of the Appalachians to the Mississippi River. The Americans began moving across the Appalachians into areas such the Ohio Country and the New River Valley . After victory the American Revolutionary War and

1035-672: The Bible Methodist Connection of Churches owns land on which its camp meetings are held each year. The Primitive Methodist Church also has camp meetings in its districts. Many United Methodist churches also hold yearly camp meetings, such as the Shiloh United Methodist Church Camp Meeting, Northport Indian United Methodist Church and Trinity United Methodist Camp Meeting, for example. Many Free Methodist churches hold camp meetings every year, such as those that take place at

1104-755: The Harriseahead Methodists that their weeknight prayer meeting was too short. Bourne also saw these as an antidote to the general debauchery of the Wakes week in that part of the Staffordshire Potteries , one of the reasons why he continued organising camp meetings in spite of the opposition from the Wesleyan authorities. The pattern of the Primitive Methodist camp meeting was as a time of prayer and preaching from

1173-719: The Kansas Territory would become "slave" or "free" helped to spark the American Civil War . In general before 1860, Northern Democrats promoted easy land ownership, and Whigs and Southern Democrats resisted the Homestead Acts for supporting the growth of a free farmer population that might oppose slavery and for depoulating the East. When the Republican Party came to power in 1860, it promoted

1242-498: The tabernacle . Camp meetings offered community, often singing and other music, sometimes dancing, and diversion from work. The practice was a major component of the Second Great Awakening , an evangelical movement promoted by Baptist, Methodist, Presbyterian and other preachers in the early 19th century. Certain denominations took the lead in different geographic areas. As with brush arbor revivals and tent revivals , camp meetings today are often held annually at campgrounds owned by

1311-451: The Bible. In the first camp meeting, four separate "preaching stations" had been set up by the afternoon, each with an audience, while in between others spent the time praying. From May 1807 to the establishing of Primitive Methodism as a denomination in 1811, a series of 17 camp meetings was held. There were a number of different venues beyond Mow Cop , including Norton-in-the-Moors during

1380-563: The British colonies generally pursued a more systematic policy of widespread settlement of the New World for cultivation and exploitation of the land, a practice that required the extension of European property rights to the new continent. The typical British settlements were quite compact and small: under a square mile. Conflict with the Native Americans arose out of political issues on who would rule. Early frontier areas east of

1449-607: The Canadaian Prairies supported populist and democratic movements in the early 20th century. In the European Union , the frontier is a term used to describe the region beyond its expanding borders. The European Union has designated the countries surrounding it as part of the European Neighbourhood . That is a region primarily of less developed countries, many of which aspire to become part of

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1518-526: The Church, such as during Christmastide . Sunday Sabbatarian principles were practiced, with swimming being forbidden on the Lord's Day , as well as the gates to the city being locked on that day. Ocean Grove "prohibited other activities deemed not consonant with Christian living--dancing, cardplaying, and the sale of liquor." On Sunday, 31 May 1807, the first Camp Meeting was held in England at Mow Cop . At

1587-612: The European Union. Current applicants include Turkey and Croatia , and Ukraine has also set itself the primary task of eventually joining EU, as have many small countries in the Balkans and the South Caucasus . Romania and Bulgaria joined the European Union in 2007. Proposals to admit Turkey have been debated but are now currently stalled, partly on the grounds that Turkey is beyond Europe's historic frontier and

1656-696: The Kentucky Harmony (1820), the Sacred Harp (1844), and dozens of other publications; they can typically be distinguished by the reuse and re-arrangement of certain lines of lyrics from other songs, re-set to a new melody and sometimes containing new lyrics. Many of these camp songs are also set in a " call and response " format, typically, every line of lyric is followed by the words " Glory Hallelujah !" (although this varies, and other phrases or combinations can be used as well), which allows for easy audience participation in their original format, as

1725-634: The Laurentian thesis: the most creative and major developments in Canadian history occurred in the metropolitan centres of Central Canada, and the civilization of North America is the civilization of Europe. Innis considered place to be critical in the development of the Canadian West and wrote of the importance of metropolitan areas, settlements, and indigenous people in the creation of markets. Turner and Innis have continued to exert influence over

1794-693: The Methodist Church led many of these camp meetings and established semi-permanent sites for summer seasons. Ocean Grove, New Jersey , founded in 1869, has been called the "Queen of the Victorian Methodist Camp Meetings." Similar areas include Cape May Point, New Jersey , with others in Maryland and New York. At the end of the nineteenth century, believers in Spiritualism also established camp meetings throughout

1863-779: The Tri-State Free Methodist Campground. In 1825, the Presbytery of Hopewell established a network of camp meetings. The Smyrna Presbyterian Church, a congregation of the Presbyterian Church (USA) continues to hold an annual camp meeting at its Camp Smyrna. The Red River Meeting House , belonging to the Cumberland Presbyterian Church , also has a yearly camp meeting. A number of camp meeting grounds have fallen into disuse or diverged from their original use and ownership. These include Rehoboth Beach, Delaware , founded as

1932-584: The United States, several camp meeting facilities were founded, many of which remain operational to this day. For example, the Balls Creek Campground is a popular Methodist camp meeting that was formed in 1853. In 1869, the Ocean Grove Camp-Meeting Association was founded, running a popular Methodist camp meeting at Ocean Grove, New Jersey . Methodists flocked to the area, especially around major feasts of

2001-415: The United States. Camp meetings in the United States continued to be conducted on a wide scale for many years . Some are still held in the 21st century, primarily by Methodist (including churches affiliated with the holiness movement ) and Pentecostal groups, as well as other Protestants , such as Baptists and Presbyterians . Some scholars consider the revival meeting a form that arose to recreate

2070-697: The Wakes in 1807 (Bourne's target venue), and Ramsor in 1808. After Bourne and a significant number of his colleagues, including the Standley Methodist Society, had been put out of membership of the Burslem Wesleyan Circuit , they formed a group known as the Camp Meeting Methodists until 1811. That year they joined with the followers of William Clowes , known as the "Clowesites". Camp meetings were

2139-463: The area of the original paths which the wagons would encircle. The area is also known as Tiny Town because of the small size of the original cottages. In the aftermath of the American Civil War , such evangelical camp meetings gained wide recognition and a substantial increase in popularity as a result of a holiness movement camp meeting in Vineland, New Jersey in 1867. In the mid-Atlantic states,

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2208-482: The assistance of circuit preachers began a series of camp meetings in the surrounding area. One such meeting, first being held out of the home of a local family, has met annually in Hollow Rock Run since it was formally organized as a Methodist camp in 1818 while continuing to use the family's farm land. In 1875 at the urging of prominent clergy and members, the camp meeting became interdenominational through

2277-533: The audience can call back the response even if they do not know the lyrics of the song itself. For example, the tune " Antioch 277" from the Sacred Harp reads: I know that my Redeemer lives, Glory, Hallelujah! What comfort this sweet sentence gives, Glory Hallelujah! Shout on, pray on, we're gaining ground, Glory Hallelujah! The dead's alive and the lost is found, Glory Hallelujah! (F.C. Wood, 1850) The 20th-century American composer Charles Ives used

2346-480: The camp meeting phenomenon as a metaphysical basis for his Symphony No. 3 (Ives) . He incorporated hymn tunes and American Civil War-era popular songs (which are closely related to camp meeting songs) as part of the symphony's musical material. The piece was not premiered until 1946, almost 40 years after its composition, and the symphony was awarded the Pulitzer Prize in 1947. The Dunkard Brethren Church ,

2415-536: The coast and the great rivers such as the St. Lawrence , Connecticut , Hudson , Delaware , Susquehanna River and James . British, French, Spanish, and Dutch patterns of expansion and settlement were quite different from one another. Only a few thousand French migrated to Canada; the habitants settled in villages along the St. Lawrence River, built communities that remained stable for long stretches, and did not leapfrog west

2484-439: The congregation of Mr. Stone. – This was the largest meeting of any that I have ever seen: It continued from Friday till Wednesday. About 12,000 persons, 125 waggons, 8 carriages, 900 communicants, 300 were struck. Patterson tried, "as well as I am able", to describe the emotion. Of all ages, from 8 years and upwards; male and female; rich and poor; the blacks; and of every denomination; those in favour of it, as well as those, at

2553-475: The doctrine of " manifest destiny ", the "frontier" concept also had a massive impact on Native Americans like the declaration of terra nullius enacted by the British around 1835 to legitimize their colonization of Australia . The idea implicitly negated any recognition of legitimate pre-existing occupation and embodied a blank denial of land rights to the indigenous peoples whose territories were being annexed by European colonists. Throughout American history,

2622-698: The dominant religious culture." These sorts of meetings contributed greatly to what became known as the Second Great Awakening . A particularly large and successful revival was held at Cane Ridge, Kentucky in 1801, led by some ministers later active in what became the Restoration Movement . Some scholars suggest that this was the pioneering event in the history of frontier camp meetings in America. What made camp meetings successful and multiply quite rapidly "were their emphases upon revivalism and morality, de-emphasis upon formal theology, clergy sharing

2691-535: The duration of the meeting, participants could take part in almost continuous services, which resulted in high emotions; once one speaker was finished (often after several hours), another would often rise to take his place. Several ministers, sometimes from different denominations, provided virtually nonstop preaching and hymn singing during the day, in the evening, and late into the night. Attenders anticipated and had emotional conversion experiences, with crying, trances, and exaltation. Lee Sandlin gave an overview of

2760-433: The early 19th century. Revivals and camp meetings continued to be held by various denominations, and in some areas of the mid-Atlantic, led to the development of seasonal cottages for meetings. Originally camp meetings were held in frontier areas, where people without regular preachers would travel on occasion from a large region to a particular site to camp , pray , sing hymns , and listen to itinerant preachers at

2829-585: The edge of a settled area" is a special North American development. (Compare the Australian " outback ".) In the Turnerian sense, "frontier" was a technical term that was explicated by hundreds of scholars. In the earliest days of European settlement of the Atlantic Coast, the frontier was essentially any part of the forested interior of the continent beyond the fringe of existing settlements along

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2898-600: The event, such as Colonel Robert Patterson, who had been involved in the settlement of Kentucky practically from the beginning. He had described with amazement the religious phenomena taking place during the sequence of meetings. His description of the Cane Ridge Revival, taken from a letter to the Rev. Doctor John King on September 25, 1801, is memorable: On the first Sabbath of August, was the Sacrament of Kainridge,

2967-537: The expansion of settlement was largely from the east to the west and so the frontier is often identified with "the West." On the Pacific Coast, settlement moved eastward. In New England, it moved north. "Frontier" was borrowed into English from French in the 15th century with the meaning "borderland," the region of a country that fronts on another country (see also marches ). The use of frontier to mean "a region at

3036-410: The focus of the camp meeting was on preaching of the "way of salvation," and the physical layout of the camp meeting assembly area came to be a sacred space representing the stages on the way of salvation. The altar rail , originated the point for receiving Holy Communion, came to represent the surrender of oneself in conversion and entire sanctification. The " mourner's bench " (or "anxious bench," as it

3105-634: The formation of the Hollow Rock Holiness Camp Meeting Association and its leasing and eventual purchase of the land. The association, which still operates the camp, notes that it is the oldest Christian camp meeting in continual existence in the United States, being supported by various denominations in the Wesleyan-Holiness tradition. Another camp gathering area, known now as the Campgrounds,

3174-613: The frontier and the border "civilizing" processes. The pattern of settlement of the Canadian Prairies began in 1896, when the American Prairies had already achieved statehood. Pioneers then headed north to the " Last Best West ." Before the settlers began to arrive, the North West Mounted Police had been dispatched to the region. When the settlers began to arrive, a system of law and order

3243-416: The frontier. The American frontier was generally the edge of settlement in the West and typically was more democratic and free-spirited in nature than the East because of the lack of social and political institutions. The idea that the frontier provided the core defining quality of the United States was elaborated by the great historian Frederick Jackson Turner , who built his Frontier Thesis in 1893 around

3312-400: The historiography of the American and Canadian Wests. The Quebec frontier showed little of the individualism or democracy that Turner ascribed to the American zone to the south. The Nova Scotia and Ontario frontiers were more democratic than the rest of Canada, but whether that was caused by the need to be self-reliant on the frontier itself or the presence of large numbers of American immigrants

3381-434: The instant in opposition to it, and railing against it, have instantaneously laid motionless on the ground. Some feel the approaching symptoms by being under deep convictions; their heart swells, their nerves relax, and in an instant they become motionless and speechless, but generally retain their senses. Patterson went on to describe other manifestations which lasted from "one hour to 24", and continued: In order to give you

3450-440: The later Restoration Movement of the 1830s, had each been ordained as Presbyterian ministers and served for several years in that role, leading preaching at numerous meetings. The movement of thousands of settlers to new territories without permanent villages of the types they knew meant they were without religious communities. Not only were there few authorized houses of worship , there were fewer ordained ministers to fill

3519-441: The night, as the torches and bonfires flared around the meeting ground and the darkness of the trackless forests closed in, people behaved as if possessed by something new and unfathomable. As Finley wrote: "A strange supernatural power seemed to pervade the entire mass of mind there collected." Sandlin's commentary is a provocative opinion piece compared to the less sensationalist descriptions by those better qualified to write about

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3588-512: The notion. A Canadian frontier thesis was developed by the Canadian historians Harold Adams Innis and J. M. S. Careless , who emphasized the relationship between the center and periphery. Katerberg argues that "in Canada the imagined West must be understood in relation to the mythic power of the North" (Katerberg 2003). Innis's 1930 work The Fur Trade in Canada expounded on what became known as

3657-993: The organization is holiness.org as captured by Internet Archive on October, 18. 2001. The site documented both Dr. Marlin Hotle (editor of the Holiness Digest and the District Superintendent of the Tennessee District of The Wesleyan Church) as the Executive Director of the Christian Holiness Partnership and the Partnership Press as publisher for the CHP. As of 2005, affiliated Protestant churches and organizations included: This article about

3726-464: The pulpits. The "camp meeting" led by itinerant preachers was an innovative response to this situation. Word of mouth told there was to be a religious meeting at a certain location. Due to the primitive means of transportation , if the meeting was to be more than a few miles' distance from the homes of those attending, they would need to stay at the revival for its entire duration, or as long as they desired to remain. People generally camped out at or near

3795-584: The region of existing European occupation. That is, as pioneers moved into the frontier zone they were changed significantly by the encounter. That is what Frederick Jackson Turner called "the significance of the frontier." For example, Turner argued in 1893, one change was that unlimited free land in the zone was available and thus offered the psychological sense of unlimited opportunity, which in turn had many consequences, such as optimism, future orientation, shedding of restraints caused by land scarcity, and wastefulness of natural resources. Operating in tandem with

3864-438: The revival site, as on the frontier there were usually neither adequate accommodations nor the funds for frontier families to use them. People were attracted to large camp meetings from a wide area. Some came out of sincere religious devotion or interest, others out of curiosity and a desire for a break from the arduous frontier routine; the structure of the situation often resulted in new converts. Freed from daily routines for

3933-417: The second or third day, people were crying out during the sermons, and shouting prayers, and bursting into loud lamentations; they began grabbing at their neighbors and desperately pleading with them to repent; they sobbed uncontrollably and ran in terror through the crowd, shoving aside everybody in their path. … As the preachers ranted without letup, the crowd was driven into a kind of collective ecstasy. In

4002-634: The signing Treaty of Paris in 1783, the United States gained formal, if not actual, control of the British lands west of the Appalachians. Many thousands of settlers, typified by Daniel Boone , had already reached Kentucky and Tennessee and adjacent areas. Some areas, such as the Virginia Military District and the Connecticut Western Reserve (both in Ohio ), were used by the states as rewards to veterans of

4071-502: The space of two hours recommending religion and Jesus Christ to sinners, as a lovely Savior, free willing, and all sufficient, and calling to sinners and inviting them to come to Christ and close in with the offer of salvation, in the most pressing an engaging manner. Revivalism had been a significant force in religion since the 1740s and the First Great Awakening , but in the days of the camp meeting, "revivalism became

4140-402: The spirit of a particular sermon or prayer, would take lines from a preacher's text as a point of departure for a short, simple melody. The melody was either borrowed from a preexisting tune or made up on the spot. The line would be sung repeatedly, changing slightly each time, and shaped gradually into a stanza that could be learned easily by others and memorized quickly. Spontaneous song became

4209-554: The spirit of the frontier camp meeting. The Balls Creek Campground camp meeting was established in 1853 and is believed to be one of the largest religious campgrounds in the southern United States. Other sites of Methodist camp meetings in North Carolina are the Chapel Hill Church Tabernacle , Center Arbor , and Pleasant Grove Camp Meeting Ground (1830). The camp meeting tradition fostered

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4278-769: The time, Wesleyan Methodists disapproved and subsequently expelled Hugh Bourne "because you have a tendency to set up other than the ordinary worship.". He eventually formed the Primitive Methodist Church . The Wesleyan Methodist Church and the Primitive Methodist Church in Great Britain later reunited to form the Methodist Church of Great Britain ). During his visits to England, Lorenzo Dow brought reports of North American camp meetings. Hugh Bourne, William Clowes and Daniel Shoebotham saw this as an answer to complaints from members of

4347-429: The typical camp meeting in frontier America: A typical meeting began in a low-key, almost solemn way. A preacher gave a sermon of welcome and led a prayer for peace and community. This was followed by the singing of several hymns. Then there would be more sermons. … The next day, and the day following, the sermons grew increasingly sensational and impassioned, and the excited response of the crowd grew more prolonged. By

4416-509: The war. How to formally include the new frontier areas into the nation was an important issue in the Continental Congress in the 1780s and was partly resolved by the Northwest Ordinance (1787). The Southwest Territory saw a similar pattern of settlement pressure. For the next century, the expansion of the nation into those areas, as well as the subsequently-acquired Louisiana Purchase , Oregon Country , and Mexican Cession , attracted hundreds of thousands of settlers. The question of whether

4485-576: The way that the Americans would. Although French fur traders ranged widely through the Great Lakes and Mississippi River watershed, as far as the Rocky Mountains , they did not usually settle down. Actual French settlement in those areas was limited to a few very small villages on the lower Mississippi and in the Illinois Country . Likewise, the Dutch set up fur trading posts in the Hudson River Valley, followed by large grants of land to patroons , who brought in tenant farmers who created compact permanent villages but did not push westward. In contrast,

4554-427: The worldview of the frontier dwellers, and respect for common people. Frost summarizes: "Camp-meeting religion reinforced older themes of revivalism, including a sense of cooperation among the denominations, all of which confronted individual sinners with the necessity of making a decision to be converted." In the early 1800s in what is now Toronto, Ohio , members of the Sugar Grove Methodist Episcopal Church with

4623-444: Was already in place, and the Dakotas' lawlessness that was famous for the American "Wild West" did not occur in Canada. The federal government had also sent teams of negotiators to meet with the indigenous peoples of the region. In a series of treaties, the basis for peaceful relations was established, and the long wars with the Natives that occurred in the United States largely did not spread to Canada. Like their American counterparts,

4692-466: Was decried by the theologians of the Mercersburg movement) was placed in front of the altar rail and represented the experience of spiritual "awakening" that typically preceded conversion in understanding of the "way of salvation." In a weekend format, one might expect a sermon on sin, awakening and repentance on Friday, sermons on conversion and assurance on Saturday, and preaching on sanctification (including entire sanctification ) on Sunday. Throughout

4761-540: Was located in present-day Merrick, New York . Parishioners arrived by wagon, parking them in two concentric circles. Eventually some started building small seasonal cottages, which offered more comfort than the wagons for repeated use. A chapel and a house for the minister were also built. In the 1920s, with new areas open to those with cars, people stopped using the campground. The cottages and church buildings were adapted as local, permanent residences, and most survive today. The two roads, Wesley and Fletcher avenues, encompass

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