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Relevant bibliographies by topics / African American Methodist Episcopal Zion Church

Academic literature on the topic 'African American Methodist Episcopal Zion Church'

Author: Grafiati

Published: 26 July 2024

Last updated: 26 July 2024

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Journal articles on the topic "African American Methodist Episcopal Zion Church"

1

Pullen, Ann Ellis. "Campbell, Songs Of Zion - The African Methodist Episcopal Church In The United States And South Africa." Teaching History: A Journal of Methods 22, no. 1 (April 1, 1997): 46–47. http://dx.doi.org/10.33043/th.22.1.46-47.

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Through a comparative study of the AME Church in the U.S. and in South Africa, James Campbell in Songs of Zion examines not only the church's history but also the self-perceptions of church members. His "central premise" is that "African and African American identities are and have always been mutually constituted." Campbell begins with the conflict between Methodist authorities and Philadelphia's Bethel Church, which in 1816 led to incorporation of the AME Church under the leadership of Richard Allen.

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Hackett, David G. "The Prince Hall Masons and the African American Church: The Labors of Grand Master and Bishop James Walker Hood, 1831–1918." Church History 69, no. 4 (December 2000): 770–802. http://dx.doi.org/10.2307/3169331.

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During the late nineteenth century, James Walker Hood was bishop of the North Carolina Conference of the African Methodist Episcopal Zion Church and grand master of the North Carolina Grand Lodge of Prince Hall Masons. In his forty-four years as bishop, half of that time as senior bishop of the denomination, Reverend Hood was instrumental in planting and nurturing his denomination's churches throughout the Carolinas and Virginia. Founder of North Carolina's denominational newspaper and college, author of five books including two histories of the AMEZ Church, appointed assistant superintendent of public instruction and magistrate in his adopted state, Hood's career represented the broad mainstream of black denominational leaders who came to the South from the North during and after the Civil War. Concurrently, Grand Master Hood superintended the southern jurisdiction of the Prince Hall Masonic Grand Lodge of New York and acted as a moving force behind the creation of the region's black Masonic lodges—often founding these secret male societies in the same places as his fledgling churches. At his death in 1918, the Masonic Quarterly Review hailed Hood as “one of the strong pillars of our foundation.” If Bishop Hood's life was indeed, according to his recent biographer, “a prism through which to understand black denominational leadership in the South during the period 1860–1920,” then what does his leadership of both the Prince Hall Lodge and the AMEZ Church tell us about the nexus of fraternal lodges and African American Christianity at the turn of the twentieth century?

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3

Heatwole, Charles. "A Geography of the African Methodist Episcopal Zion Church." Southeastern Geographer 26, no. 1 (1986): 1–11. http://dx.doi.org/10.1353/sgo.1986.0006.

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4

Bostic, Philmont Devon. "A Comedian in the Pulpit: Empowering the Use of Humor in Preaching." Religions 14, no. 9 (September 11, 2023): 1155. http://dx.doi.org/10.3390/rel14091155.

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Each week, the preacher mounts the pulpit with many tools to deliver an impactful sermon. One element of preaching that the black church should embrace is humor. Humor and preaching may appear strange bedfellows, but humor is embedded in the art of black preaching. This study explores humor within the confines of the African Methodist Episcopal Zion Church.

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Ranger, Terence, and James T. Campbell. "Songs of Zion. The African Methodist Episcopal Church in the United States and South Africa." Journal of Religion in Africa 27, no. 4 (November 1997): 426. http://dx.doi.org/10.2307/1581911.

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6

Kunnie, Julian E., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." African Studies Review 40, no. 2 (September 1997): 215. http://dx.doi.org/10.2307/525164.

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7

Gregg, Robert, and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Journal of American History 83, no. 2 (September 1996): 638. http://dx.doi.org/10.2307/2945017.

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8

Watson, R. L., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." International Journal of African Historical Studies 30, no. 1 (1997): 144. http://dx.doi.org/10.2307/221554.

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9

Close, Stacey. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." History: Reviews of New Books 24, no. 3 (April 1996): 138. http://dx.doi.org/10.1080/03612759.1996.9951344.

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McGill, Jenny. "The Legacy of Anna E. Hall, African American Missionary to Liberia." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 92–103. http://dx.doi.org/10.1177/23969393211061193.

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This article, which tells the life story of Anna E. Hall, highlights the significant role that this African American missionary played in Liberia for the US Methodist Episcopal Church in the early twentieth century. The latter half of the nineteenth century saw increased migration of free African Americans as ministers . . . and missionaries overseas, especially to Africa. Standing as a paragon in missionary ventures, Anna E. Hall represents one of many who were responsible for the resurgence of Christianity in Africa and provides an exemplar for missionary service.

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Dissertations / Theses on the topic "African American Methodist Episcopal Zion Church"

1

Raysor, Cecil. "A plea for spiritual renewal in the African Methodist Episcopal Zion Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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2

Bulthuis, Kyle Timothy. "Four steeples over the city streets Trinity Episcopal, St. Philip's Episcopal, John Street Methodist, and African Methodist Episcopal Zion churches in New York City, 1760-1840 /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1417804641&SrchMode=1&sid=3&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220029856&clientId=10355.

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Counts, Jonathon David. "Discovering Leadership Models That Produce Fruit Within the Mid-Atlantic Episcopal District of the African Methodist Episcopal Zion Church." Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1604421691399922.

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4

Oliver, Chakahier A. M. "A sacred affair a case study of the sociopolitical activist traditions of Bethel African Methodist Episcopal Zion Church /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1367834241&SrchMode=1&sid=1&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220040741&clientId=10355.

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Scratcherd, George. "Ecclesiastical politics and the role of women in African-American Christianity, 1860-1900." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:120f3d76-27e5-4adf-ba8b-6feaaff1e5a7.

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This thesis seeks to offer new perspectives on the role of women in African-American Christian denominations in the United States in the period between the Civil War and the turn of the twentieth century. It situates the changes in the roles available to black women in their churches in the context of ecclesiastical politics. By offering explanations of the growth of black denominations in the South after the Civil War and the political alignments in the leadership of the churches, it seeks to offer more powerful explanations of differences in the treatment of women in distict denominations. It explores the distinct worship practices of African-American Christianity and reflects on their relationship to denominational structure and character, and gender issues. Education was central to the participation of women in African-American Christianity in the late nineteenth century, so the thesis discusses the growth of black colleges under the auspices of the black churches. Finally it also explores the complex relationship between domestic ideology, the politics of respectability, and female participation in the black churches.

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6

Washington, Ralph Vernal. "An evaluative study of African Methodist Episcopal Zion and Christian Methodist Episcopal denominations' plan for church union." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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7

Baker, David R. "A biblical model of ministry for a local African Methodist Episcopal Zion church." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Scott, Carol. "Common foundations the hymnals of the United Methodist Church and the black Methodist denominations /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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9

Childs, David J. "The Black Church and African American Education: The African Methodist Episcopal Church Educating for Liberation, 1816-1893." Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1250397808.

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Owens, A. Nevell. "Rhetoric of identification formation of the African Methodist Episcopal Church in the nineteenth century /." 24-page ProQuest preview, 2008. http://proquest.umi.com/pqdweb?did=1467887201&sid=5&Fmt=2&clientId=10355&RQT=309&VName=PQD.

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Books on the topic "African American Methodist Episcopal Zion Church"

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Johnson, Dorothy Sharpe. Pioneering women of the African Methodist Episcopal Zion Church. Charlotte, N.C: A.M.E. Zion Pub. House, 1996.

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2

History of the A.M.E. Zion Church in America. Alexandria, Va.]: Chadwyck-Healey, 1987.

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3

B. F. (Benjamin Franklin) Wheeler. The Varick family. [Mobile, Ala.]: B.F. Wheeler, 1990.

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4

New York (N.Y.). Landmarks Preservation Commission. Mother African Methodist Episcopal Zion Church, 140-148 West 137th Street, Borough of Manhattan: Built 1923-25 : architect George W. Foster, Jr. New York]: Landmarks Preservation Commission, 1993.

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5

Martin, Sandy Dwayne. For God and race: The religious and political leadership of AMEZ Bishop James Walker Hood. Columbia, S.C: University of South Carolina Press, 1999.

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6

Seay, S. S. I was there by the grace of God. Montgomery, Ala: S.S. Seay, Sr. Educational Foundation, 1990.

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Seay, S. S. There by the grace of God: The autobiography of Solomon S. Seay, Sr. : incorporating historical sketches compiled by the author. Montgomery, AL: NewSouth Books, 2005.

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8

Anderson, James Harvey. 23rd Gen. Conf. of A.M.E. Zion Church. Alexandria, Va.]: Chadwyck-Healey, 1987.

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9

Ofosu, Felix K. The African Methodist Episcopal Zion Church in public education in Ghana. Shippensburg, PA: Companion Press, 1996.

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10

African Methodist Episcopal Zion Church. Code on the discipline of the African Methodist Episcopal Zion Church. [Washington, D.C.]: J.C. Hoggard, 1990.

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Book chapters on the topic "African American Methodist Episcopal Zion Church"

1

"Rise of the African Methodist Episcopal Zion Church." In African American Religious History, 155–63. Duke University Press, 2000. http://dx.doi.org/10.1215/9780822396031-016.

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2

RUSH, CHRISTOPHER. "Rise of the African Methodist Episcopal Zion Church." In African American Religious History, 155–63. Duke University Press, 2000. http://dx.doi.org/10.2307/j.ctv11smnkh.19.

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3

Campbell, James T. "Stretch Forth Thy Hands." In Songs of Zion, 103–38. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195078923.003.0004.

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Abstract In 1892, one hundred years after Richard Allen and his comrades walked out of Philadelphia’s St. George’s Methodist Church, a group of black Methodists in Pretoria, South Africa, withdrew from the Wesleyan Methodist Missionary Society and established an independent African Methodist church. They called their movement the Ethiopian Church, or Tiyopia, after the prophecy of African redemption in Psalms 68. Through a seemingly providential series of contingencies and chance encounters, the leaders of the South African Ethiopian Church came into contact with Bishop Henry Turner and the leaders of the African Methodist Episcopal Church in the United States. In 1896 the Ethiopians were formally accepted into the AME connection. The chapter which follows examines the history of the Ethiopian Church from its origins in nineteenth-century European missions through its amalgamation with the AME Church. In effect, the chapter charts the other side of the looking glass, exploring the origins and politics of African independent churches, as well as African Christians’ complex reflections on the subject of black America. At the same time, it represents an attempt to repopulate “Ethiopianism,” to give historical specificity and human faces to a movement that is too often treated as a kind of generic African phenomenon.

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4

"15 CHRISTOPHER RUSH, Rise of the African Methodist Episcopal Zion Church." In African American Religious History, 155–63. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822396031-017.

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Campbell, James T. "The Making of a Religious Institution." In Songs of Zion, 215–48. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195078923.003.0007.

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Abstract Reading contemporary colonial descriptions of African Methodism, one imagines swarms of “Negro” agitators—“alien demagogues of colour”—“stumping the country,” spreading their “hatred of the white man” throughout the furthest reaches of the subcontinent, poisoning “the good relations which have hitherto existed between Europeans and Natives.” In fact, African Americans were few and far between in the South African AME Church. Aside from Bishop Turner’s six-week visit in 1898, the church spent its formative years with no direct supervision from the United States. While the church drew much of its energy and meaning from its association with black America, it remained a distinctly “Ethiopian” movement. That situation began to change in the early years of the twentieth century. In 1901 an African American Bishop, Levi]. Coppin, arrived in Cape Town to assume control of the newly designated Fourteenth Episcopal District of the AME Church. He was followed by a handful of African American ministers and teachers, as well as by the first returning South African graduates of Wilber-force University. Initially, the influence of this “American Colony”—the characterization was Coppin’s—was more or less confined to the Cape, thanks to the war in the interior and to postwar restrictions on travel.

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Campbell, James T. "“The Seed You Sow in Africa”." In Songs of Zion, 249–94. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195078923.003.0008.

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Abstract During the height of the Ethiopian panic in the early twentieth century, white South Africans leveled every variety of charge against the AME Church. The church was blamed for the Bambatha rebellion in Natal, for impertinent farm laborers in the Free State, and for restive domestic servants on the Rand. Nothing so exercised white observers, however, as the spectacle of guileless young Africans being dispatched to the United States for education. A European missionary, writing in 1904, admirably summarized the case, packing a universe of racist assumptions into two short paragraphs: Each year an increasing number of young men and women are sent from Africa, at the expense of the American Methodist Episcopal body, to study in the Negro universities of the United States. There they obtain a superficial veneer of knowledge, while breathing the atmosphere of race hatred which pervades these so-called seats of learning. After the attainment of a more or less worthless degree, these students return to their own country to preach, with all the enthusiasm of youth and the obstinate conviction of the half-taught mind, a gospel usually far more political than religious.

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"Rev. Thomas James on Antislavery Activism." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey, 337–39. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0053.

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This chapter talks about Thomas James, who joined the African Methodist Episcopal (AME) Church in Rochester, New York after fleeing to Canada for several months to escape slavery. It highlights how James organized the AME Zion Church in 1827, the same year New York formally abolished slavery. It also provides an account of how James' life changed after discovering the antislavery writings of Arthur Tappan, a Manhattan-based businessman and philanthropist that founded the American Anti-Slavery Society with William Lloyd Garrison. The chapter looks at an excerpt from James' 1886 memoir, wherein he looks back on his earliest antislavery activities in central New York. It emphasizes how James' account serves as a reminder that although New York was a “free state,” its citizens did not universally embrace the abolitionist cause.

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8

Agbeti, J. Kofi. "African Methodist Episcopal Zion Mission." In West African Church History, Volume 1: Christian Missions and Church Foundations 1482-1919, 143–51. BRILL, 1986. http://dx.doi.org/10.1163/9789004668669_016.

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"The Colored Methodist Episcopal Church." In African American Religious History, 251–55. Duke University Press, 2000. http://dx.doi.org/10.1215/9780822396031-027.

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HOLSEY, LUCIUS H. "“The Colored Methodist Episcopal Church”." In African American Religious History, 251–55. Duke University Press, 2000. http://dx.doi.org/10.2307/j.ctv11smnkh.30.

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