Thematische Bibliographien / Mount Zion Baptist Church

Auswahl der wissenschaftlichen Literatur zum Thema „Mount Zion Baptist Church“

Autor: Grafiati
Veröffentlicht am 25. Juli 2024
Zuletzt aktualisiert am 27. Juli 2024

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Zeitschriftenartikel zum Thema "Mount Zion Baptist Church"

1

Brittingham, Matthew H. „“The Jews love numbers”: Steven L. Anderson, Christian Conspiracists, and the Spiritual Dimensions of Holocaust Denial“. Genocide Studies and Prevention 14, Nr. 2 (September 2020): 44–64. http://dx.doi.org/10.5038/1911-9933.14.2.1721.

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From his pulpit at Faithful Word Baptist Church (Independent Fundamental Baptist) in Tempe, AZ, fundamentalist preacher Steven L. Anderson launches screeds against Catholics, LGBTQ people, evolutionary scientists, politicians, and anyone else who doesn't share his political, social, or theological views. Anderson publishes clips of his sermons on YouTube, where he has amassed a notable following. Teaming up with Paul Wittenberger of Framing the World, a small-time film company, Anderson produced a film about the connections between Christianity, Judaism, and Israel, entitled Marching to Zion (2015), which was laced with antisemitic stereotypes. Anderson followed Marching to Zion with an almost 40-minute YouTube video espousing Holocaust denial, entitled “Did the Holocaust Really Happen?” In this article, I analyze Anderson's Holocaust denial video in light of his theology, prior films, and connections to other Christian conspiracists, most notably Texe Marrs, I particularly show how Anderson frames the “Holocaust myth,” as he calls it, in light of a deeper spiritual warfare that negatively impacts the spread of Christianity.
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Nassif, Charbel. „Les gravures des livres imprimés au XVIIIe siècle au Monastère-Saint-Jean-Baptiste à Khenchara – Mont Liban“. Collectanea Christiana Orientalia 21 (30.05.2024): 73–96. http://dx.doi.org/10.21071/cco.v21i.17046.

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This article aims to present the books of the printing press founded by the AleppianʿAbdAllāhZāḫir (1684-1748) at the Saint John the Baptist Monastery in Khenchara (Mount Lebanon) in the 18th century, the motherhouse of the Choueirite Basilian Order. The Khenchara printing press stands out as one of the most important in the 18th century in the Middle East, playing a crucial role in the spread of Catholicism while making a significant contribution to the enrichment of the Melkite Greek Church through the printing of liturgical works. Its artistic heritage is remarkable, blending iconographic motifs from the Byzantine tradition with Western motifs, thus illustrating the cultural and religious diversity that characterizes the Melkite environment.
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Pasaribu, George Rudi Hartono, Steven und Andreas Eko Nugroho. „PEMULIHAN PONDOK DAUD DALAM KISAH PARA RASUL“. JURNAL TABGHA 4, Nr. 1 (01.05.2023): 36–45. http://dx.doi.org/10.61768/jt.v4i1.67.

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The Tabernacle of David is the name given to the tent that King David erected on Mount Zion in Jerusalem as a place to place the Ark of the Covenant. It became the center of a new order of joyful worship in stark contrast to the solemn worship at the Tabernacle of Moses. Instead of animal sacrifices, the sacrifices offered at the Tabernacle of David were sacrifices of praise, joy, and thanksgiving (Psalm 95:2,100:4, 141:2). The Tabernacle of David is a type of Church worship. Jesus fulfilled the Old Testament sacrificial system by His death on the cross (Hebrews 1:3, 7:27, 9:12, 9:24-28). The sacrifice of the Church, the New Testament priesthood, is a sacrifice of praise, joy and thanksgiving (Hebrews 13:15, 1 Peter 2:9). This article parses the words of James at the Church Council in Jerusalem in Acts 15:13-18; To show that the salvation of the Gentiles was a fulfillment of Old Testament prophecy, and that they lived during the restoration of the Tabernacle of David. The Apostles knew that the Church was the restored Tabernacle of David, the place where Christ was worshiped, spoke prophetically and walked in His authority. The result of the Church flowing in “School of David” worship, prophecy and authority is a great harvest of souls.
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Paczkowski, Mieczysław C. „Od „tronu świętego Jakuba” do patriarchatu jerozolimskiego“. Vox Patrum 58 (15.12.2012): 9–33. http://dx.doi.org/10.31743/vp.4066.

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The place of beginning of the Christian community was called „the Upper Church of the Apostles” in Mount Zion. It became the seat of the Mother Church under the leadership of fourteen bishops of Jewish stock from the beginning until the reign of Constantine. The authority of the bishops was symbolized by the throne of St. James. The complete transformation of Jerusalem into a „Roman city” operated by Emperor Aelius Hadrian meant the end of the Jewish hierar­chy in the Mother Church and the emergence of a new leadership of Gentile ori­gin. Until the time of bishop Maximus the Holy Sepulcher became the center of the Gentile Church. In the IV century we can say the growing rivalry between Caesarea and Jerusalem and appearing of many members of the hierarchy and the monastic communities participated very energetically in the problems of the local Church. In the time of Cyril of Alexandria can be seen the support given to him by the Palestinian bishops. The alliance Jerusalem – Alexandria would last until the beginning of the council of Chalcedon. At that time Juvenal of Jerusalem was striving for the recognition of patriarchal status for the see of the Holy City, decided to go over to the opposite side, formed by Constantinople, Rome and the Antiochenes, thus abandoning the „monophysite party”. Thanks to this dramatic change, the Church of the Holy Land was able to associate itself officially with the dogmatic decision of Chalcedon and the Metropolitan of Jerusalem was elevated to the status of Patriarch.
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5

Maier, Michael P. „Festbankett oder Henkersmahl? Die zwei Gesichter von Jes 25:6-8“. Vetus Testamentum 64, Nr. 3 (28.07.2014): 445–64. http://dx.doi.org/10.1163/15685330-12341156.

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Biblical scholarship generally considers Is. 25:6-8 one of the most universal salvation oracles. Nevertheless, not only the old translations, but also Jewish exegetes of the Middle Ages understood it as an announcement of doom. A fresh look at the intertextuality of some of the key words, gives new credibility to this interpretation. In fact, a banquet may be occasion of judgment, oil can hint to extravagant ointment, new wine may intoxicate, the covering which is pulled away is sometimes a metaphor for military protection. After the exegesis, the hermeneutical problem of diverging interpretations is discussed. The two faces of the oracle are seen as the result of the different readings of Israel and the Church. For obvious reasons, Jewish readers identified with the people living on mount Zion, Christian readers with the nations climbing up to it. In order to bridge the abyss, it is necessary to recognize these contrasting receptions and to acknowledge the distinct, but intimately connected roles of Israel and the Gentiles.
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Clarke, Martin V. „The Illingworth Moor Singers' Book: A Snapshot of Methodist Music in the Early Nineteenth Century“. Nineteenth-Century Music Review 7, Nr. 1 (Juni 2010): 81–103. http://dx.doi.org/10.1017/s1479409800001154.

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Congregational song occupies a central place in the history of Methodism and offers an insight into the theological, doctrinal, cultural and educational principles and practices of the movement. The repertoire, performance styles and musical preferences in evidence across Methodism at different points in its history reflect the historical influences that shaped it, the frequent tensions that emerged between local practices and the movement's hierarchy and the disputes that led to a proliferation of breakaway groups during the nineteenth century. The focus of this article will be the implicit tension between the evidence of local practice contained within the Illingworth Moor Singers' Book, which forms part of the archives at Mount Zion Methodist Church and Heritage Centre, near Halifax, UK, and the repertoire and performance practice advocated by John Wesley in the latter part of the eighteenth century. While the study of a single, locally produced collection cannot be regarded as representative of wider practices, it is nonetheless useful in highlighting the need for a more nuanced approach to the history of Methodist music, which takes account of local circumstances and practices.
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„How Will You Celebrate the African American Read-In?“ Council Chronicle 18, Nr. 2 (01.11.2008): 27. http://dx.doi.org/10.58680/cc200813509.

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Zion Hill #1 Baptist Church in Natchez, Mississippi is one of many sites where families and communities joined together to celebrate the African American Read-In in recent years. Why not make this your year to get involved?
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Dissertationen zum Thema "Mount Zion Baptist Church"

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Kelley, Kelvin J. „A call to spiritual formation learning spiritually formative practices for the leaders of Mount Zion Baptist Church /“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0146.

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2

O'Foran, Shelly. „Baptized by fire collected memories of Little Zion Baptist Church /“. College Park, Md. : University of Maryland, 2003. http://hdl.handle.net/1903/140.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2003.
Thesis research directed by: English Language and Literature. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Curry, Sylvester Lawrence. „A ministry for reaching the inactive members of New Zion Baptist Church Winona, Texas“. Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Thomas, Andrew W. „Facilitating servant leadership development of deacons at Mount Pilgrim Baptist Church“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Stagg, Mark D. „Total quality ministry a new philosophy of ministry at New Zion Baptist Church, Oak Grove, LA /“. Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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6

Macon, Larry. „Toward a model for discipling black males at Mt. Zion Missionary Baptist Church, Oakwood Village, Ohio“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Permenter, Gary L. „Equipping selected youth leaders with basic youth ministry skills at Mount Vernon Baptist Church, Columbus, Mississippi“. Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Gilchrist, Randell G. „Developing a process for curriculum selection for the small church“. Theological Research Exchange Network (TREN) Access this title online, 2006. http://dx.doi.org/10.2986/tren.049-0480.

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Carlton, David W. „A program to train young adults in the management of personal financial resources at Mt. Zion Baptist Church, Brookhaven, Mississippi“. Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Williamson, Philip H. „A project to equip selected members in the New Zion Baptist Church, Shreveport to address the needs of inner-city families“. Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Bücher zum Thema "Mount Zion Baptist Church"

1

Copper, Dwight Edward. Mount Zion Baptist Church Cemetery: Franklin Township, Butler County, Pennsylvania. Chicora, Pa: Mechling Bookbindery, 2008.

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Copper, Dwight Edward. Mount Zion Baptist Church Cemetery: Franklin Township, Butler County, Pennsylvania. Chicora, Pa: Mechling Bookbindery, 2008.

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3

Mount Zion Missionary Baptist Church (Nashville, Tenn.). Historical Committee., Hrsg. Joy and jubilee through Jesus: The birth and growth of Mount Zion Missionary Baptist Church, Nashville, Tennessee, 1866-1997. Franklin, Tenn: Providence House Publishers, 1998.

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4

Vaught, Margaret Peach. Mount Zion families and memoirs. Central City, KY (Rt. 2, Youngtown Rd., Central City 42330): M.P. Vaught, 1994.

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Rogers, Nancy. Mount Adar Baptist Church, 1889-1989. Cedar Grove, N.C: The Church, 1989.

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B, Middlebrooks D., Hrsg. March to Mount Zion: History of Mount Zion United Methodist Church, Ellenwood, Henry County, Georgia, 1853-1993. Baltimore: Gateway Press, 1994.

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Trivette, Mike. History of Zion Baptist Church, Union Grove, North Carolina. Union Grove, N.C: the Church, 2001.

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Day, Sandra Hudnall. Mount Moriah Baptist Church: 135th anniversary, 1861-1996. Apollo, Pa: Closson Press, 1996.

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Vaught, Margaret Peach. Mount Zion Presbyterian Church of Muhlenberg County, Ky., 1804-2011. Central City, KY.?]: M.P. Vaught, 2011.

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10

Smith, Margaret. Mount Pleasant Baptist Church: The story of a church 1873-1998. Northampton: Mount Pleasant Baptist Church, 1998.

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Buchteile zum Thema "Mount Zion Baptist Church"

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Farrelly, Paul J. „The New Testament Church and Mount Zion in Taiwan“. In Flows of Faith, 183–200. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-2932-2_11.

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Hobson, Vic. „Church Is Where “I Acquired My Singing Tactics”“. In Creating the Jazz Solo, 25–32. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496819772.003.0004.

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This chapter explores the influence of singing in Mount Zion Baptist Church on Armstrong’s development as a musician.Although we do not know exactly what Armstrong sang at his church there are transcriptions of the singing in New Hope Baptist Church just across the Mississippi River in Gretna. The transcriptions reveal a similar blues influenced tonality to the street songs and barbershop cadences sung elsewhere in New Orleans. This chapter explores the pentatonic tendency of melody in African American song; whereas the supporting lines tend to contain chromatic intervals and give rise to chromatic harmony.
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Smolla, Rodney A. „Reverend Edwards“. In Confessions of a Free Speech Lawyer, 20–22. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749650.003.0004.

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This chapter talks about Rev. Dr. Alvin Edwards, pastor of Mount Zion First African Baptist Church in Charlottesville. After the Charleston murders, Edwards reflected on what religious groups in Charlottesville could do to prevent a similar event of racial hate. It describes how Edwards realized that the lack of interaction between the black and white clergy in Charlottesville symbolized a broader theme in American life, the difference between diversity and integration. Viewed statistically, Charlottesville's religious community was racially “diverse,” but the lack of meaningful interaction between black and white clergy exposed a lack of authentic integration. This chapter discusses how Edwards countered the habit of estrangement among race by forming the Charlottesville Clergy Collective. A God-centered faith community of prayer, solidarity, and impact within the Charlottesville-Albemarle Region of Central Virginia.
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Taylor, Joan E. „Zion“. In Christians and the Holy Places, 207–20. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198147855.003.0010.

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Abstract The Bagatti-Testa school does not linger long in consideration of (Ps.-?)Eutychius’ text in regard to this site, but prefers to concentrate on other evidence which is claimed to demonstrate Jewish-Christian occupation. As the Benedictine archaeologist Bargil Pixner has recently argued, on Mount Zion we are to imagine the first Church of James, the central Jewish-Christian church. We will address here the question of whether the first Christians met on Mount Zion, and continued to meet here— despite the disturbances that befell Jerusalem—up until the Constantinian developments.
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Pitts, Walter F. „“We Free!” History of the Afro-Baptist Church“. In Old Ship of Zion, 34–58. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195075090.003.0003.

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Abstract The origins of the Afro-Baptist church lie in the antebellum South. For the sake of clear analysis, the history of this church is best seen as developing in three stages before the Civil War. The first stage begins with the European colonization of North America in the seventeenth century and ends approximately in 1750, two decades before the American Revolutionary War. The second stage begins in the mid-eighteenth century as the first waves of the Great Awakening revival reached the American colonies. The last stage begins in the second decade of the nineteenth century, after the winding down of the Second Awakening revivals, when the ominous threats of slave insurrections convinced many planters to convert their chattel en masse. This last stage concludes with the South’s military defeat by the Union army and the freeing of black bondsmen after the Civil War.
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Pitts, Walter F. „“Magnificence, Beauty, Poetry, and Color”: The Afro-Baptist Church, Its Ritual, and Frames“. In Old Ship of Zion, 11–33. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195075090.003.0002.

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Abstract “I love the Lord, He heard my cry,” Deacon cries out. The newly gathered congregation, now seated in their pews, echoes his words in a plaintive tune. They do this without the support of piano, organ, or hymnal. Another Sunday morning worship service has begun at St. John Progressive Baptist Church, which, like many working-class Baptist churches in the black community of Austin, Texas, is home to a small congregation. Why the adjective “Progressive” has been inserted into the church’s title is a mystery—and not a very interesting one to its members. Unlike “Free Will” or “Missionary,” it connotes no sectarian leanings or history.
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Goldman, Karla. „This Is the Gateway to the Lord: The Legacy of Synagogue Buildings for African American Churches on Cincinnati’s Reading Road“. In Black Zion, 187–202. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195112573.003.0010.

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Abstract The Classical Stone-Faced edifice of the Southern Missionary Baptist Church stands imposingly at the corner of Lexington Ave. and Reading Road in Cincinnati’s Avondale neighborhood, an area of old-world apartment buildings and detached homes, some stately and some more modest (fig. 9.1). About a mile further up Reading in North Avondale, the Zion Temple First Pentecostal Church, with its distinctive facade of massive rough-hewn stones occupies the corner of Reading and North Crescent1 with retiring dignity and solidity. Although these two thriving African American Christian congregations reflect the current ethnic character of the Avondale and North Avondale neighborhoods, both church buildings were dedicated as synagogues in 1927, the centerpieces of a proud, prosperous, and dynamic urban Jewish community. While that community is all but gone from Avondale, these churches remain as physical reminders of its existence and offer an intriguing point of connection between two communities which in today’s Cincinnati find few moments of vital contact.
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Pitts, Walter F. „Introduction“. In Old Ship of Zion, 3–10. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195075090.003.0001.

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Abstract Although baptized, confirmed, and practically raised in the Episcopal Church, I was irresistibly drawn to the rhythms and sounds of another church from which people came away apparently more vitalized from their Sunday morning experience than I from mine. As a teenager in New Haven sitting in the cold, quiet pews among a reserved congregation, I would hear the swinging, hard beats of Daddy Grace’s san tified brass band next door drift through the open windows of the church in which I found myself. With the hidden glee of a captive audience, I savored those interruptions of the somber sermon and the even more somber choir singing. When I moved to New York City at the age of twenty, a close friend invited me to his small church, Paradise Baptist, that stood on a Harlem street corner. From that day on, I resolved always and only to attend the folk church.
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Thuesen, Peter J. „The Great RSV Controversy“. In In Discordance with the Scriptures, 93–120. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195127362.003.0005.

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Abstract The Reverend Martin Luther Hux, soon-to-be nationwide celebrity, was in many ways a typical country parson. Trained at the Southern Baptist seminary in Wake Forest, North Carolina, he had organized at age twenty two a new Baptist congregation in Greensboro before eventually winding up as pastor of Temple Baptist Church in Rocky Mount, a manufacturing and distribution center in eastern North Carolina’s rural tobacco-growing region.
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Pitts, Walter F. „“Kabiesile Shango!” A Cross-Cultural Comparison of Ritual Frames“. In Old Ship of Zion, 91–131. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195075090.003.0005.

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Abstract According to some students of the Afro-Baptist church, the plaintiveness created by the archaic prayers and hymns during Devotion is a legacy of slavery that has lingered into the modem era as an expression of economic hardship (Wiley and Wiley 1984: 7). Following this line of thought, the plaintive sound, full of wailing and moaning, is part of a rhetoric of despair that finds expression in religious ritual: “For working-class Blacks the plaintive sound is necessary; it is consoling; it provides catharsis; and communicatively, it links the past with a present culture still groping for a respected place in the American environment” (Wiley and Wiley 1984: 9). Prayer, then, becomes an expression of sorrow, taking the form of pleading instead of praise. The lined hymns merely reflect this despair.
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