Relevant bibliographies by topics / Methodist Church – United States – Liturgy

Academic literature on the topic 'Methodist Church – United States – Liturgy'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Contents

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Methodist Church – United States – Liturgy.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Methodist Church – United States – Liturgy"

1

Michalak, Ryszard. "The Methodist Church in Poland in reality of liquidation policy. Operation “Moda” (1949-1955)." Review of Nationalities 8, no. 1 (December 1, 2018): 199–224. http://dx.doi.org/10.2478/pn-2018-0013.

Full text
Abstract:
Abstract The aim of the article is to analyze the determinants and other conditions of the religious policy of the Polish state towards the Methodist Church in the Stalinist period. The author took into account conceptual, programmatic, executive and operational activities undertaken by a complex subject of power, formed by three structures: party, administrative and special services. In his opinion, the liquidation direction of religious policy towards the Methodist Church was determined primarily by two factors: 1) the activity of Methodists in Masuria, which was assessed as “harmful activities” because they were competitive to the activity of the Evangelical-Augsburg Church (in which the authorities placed great hopes for effective repolonization of the native population), 2) strong links between the Methodist Church in Poland and the Methodist Church in the West (United States of America, Canada, Great Britain, Sweden). The liquidationa ctivities have been depicted primarily on the basis of solutions included in the action of special services under the codename “Moda”. The author also explains the reasons for the final resignation from the liquidation policy towards Polish Methodism and the inclusion of the Methodist Church in the direction of the rationing policy.
APA, Harvard, Vancouver, ISO, and other styles
2

Dudley, Martin. "Unity, Uniformity and Diversity: the Anglican Liturgy in England and the United States, 1900-1940." Studies in Church History 32 (1996): 465–75. http://dx.doi.org/10.1017/s0424208400015576.

Full text
Abstract:
‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Unity in the Church’ and to edify the people. It was also opposed to the ‘great diversity in saying and singing in Churches within this Realm’ and, abolishing the liturgical uses of Salisbury, Hereford, Bangor, York, and Lincoln, it established that ‘now from henceforth all the whole Realm shall have but one Use’. This principle of liturgical uniformity was enshrined in the several Acts of Uniformity from that of the second year of King Edward VI to that of the fourteenth year of Charles II, amended, but not abolished, in the reign of Queen Victoria. It was a principle conveyed to the churches in the colonies so that, even if they revised or abandoned the Book of Common Prayer in use in England, as the Americans did in 1789, what was substituted was called ‘The Book of Common Prayer and declared to be ‘the Liturgy of this Church’ to be ‘received as such by all members of the same’. The principle of uniformity was modified during the Anglican Communion’s missionary expansion. The Lambeth Conference of 1920 considered that liturgical uniformity throughout the Churches of the Anglican Communion was not a necessity, but the 1930 Conference held that the Book of Common Prayer, as authorized in the several Churches of the Communion, was the place where faith and order were set forth, and so implied a degree of uniformity maintained by the use of a single book.
APA, Harvard, Vancouver, ISO, and other styles
3

Davidson, Christina Cecelia. "Black Protestants in a Catholic Land." New West Indian Guide 89, no. 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.

Full text
Abstract:
The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church and the hardships missionary leaders faced on the island, the article reveals the unequal power relations in the AME Church, demonstrates the significance of the southeast to Dominican AME history, and brings the Dominican Republic into larger discussions of Afro-diasporic exchange in the circum-Caribbean.
APA, Harvard, Vancouver, ISO, and other styles
4

Pope-Levison, Priscilla. "Male Advocates in the Early Decades of the Transatlantic Methodist Deaconess Movement." Methodist History 59, no. 4-5 (July 2021): 215–27. http://dx.doi.org/10.5325/methodisthist.59.4-5.0215.

Full text
Abstract:
Essay Abstract “Male Advocates in the Early Decades of the Transatlantic Methodist Deaconess Movement” will analyze the pivotal contributions in the early decades of the deaconess movement of male advocates as founders, financiers, bishops, clergy, authors, and spouses. These men, representing Methodist denominations in the United States, Canada and Great Britain, utilized their power to lobby and cast affirmative votes for denominational approval. They penned detailed studies about deaconesses that provided historical propaganda for the movement, donated buildings and capital to finance deaconess work in their city, and one male advocate, the Rev. Dr. Thomas Bowman Stephenson, a minister in the Wesleyan Methodist Church in Great Britain, founded the deaconess movement in his denomination. Still, while they vigorously championed the deaconess movement, there was not universal agreement among them about the rationale for their support.
APA, Harvard, Vancouver, ISO, and other styles
5

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.

Full text
APA, Harvard, Vancouver, ISO, and other styles
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.

Full text
APA, Harvard, Vancouver, ISO, and other styles
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.

Full text
APA, Harvard, Vancouver, ISO, and other styles
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.

Full text
APA, Harvard, Vancouver, ISO, and other styles
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.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Teasdale, Mark R. "Growth or Declension: Methodist Historians’ Treatment of the Relationship Between the Methodist Episcopal Church and the Culture of the United States." Theological Librarianship 3, no. 2 (December 15, 2010): 34–44. http://dx.doi.org/10.31046/tl.v3i2.163.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Methodist Church – United States – Liturgy"

1

Johnston, Michelle R. "The sustainability of the seven two-year United Methodist colleges in the United States." Diss., Mississippi State : Mississippi State University, 2006. http://library.msstate.edu/etd/show.asp?etd=etd-04152006-224213.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Jensen, Karla E. "An Exploration of Perspectives on the Events Leading to the Adoption of the Same-Sex Liturgy in the Protestant Episcopal Church of the United States of America." Thesis, Brandman University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10637459.

Full text
Abstract:

Purpose. At the time, the subject of this study was selected, little to no information was available regarding why the Episcopal Church had decided at the 2012 General Convention had adopted a liturgy to provide a sacramental blessing to same-sex unions. The purpose of this study was to determine what factors and organizational culture elements the Bishops believed led to the adoption of the liturgy.

Methodology. A qualitative case study methodology was employed to collect the data needed to answer the research questions. This data included responses from 12 bishops to 13 semi-structured questions aligned with Edgar Schein’s theoretical, cultural analysis model. Respondents replies were recorded; the recordings were transcribed, and the transcribed data was inputted into NVivo 11 software for analysis. Triangulation included the literature review, transcriptions, and the collected documentation.

Findings. Major themes were identified for each research question. The finding (or themes) for Research Question 1 were justice, inclusion and equality. Themes for Research Question 2 were relationship, room at the table, long-term and autonomy Research 3 leadership in the church is bishops composed of each Episcopal Bishop, rather than a single spearhead.

Conclusions. (a) Schein’s methodology for culture analysis proved to be valid for this case study, (b) Schein’s theory of culture resting on a single leader did not lend itself to this study, and, (c) the Episcopalian’s three-pronged discernment method allows the Church to remain relevant in this ever-changing world.

Implementation for Action. The Episcopal Church should: (a) remain an active voice in human rights issues, (b) provide guidance to other religious groups struggling with marital equity, (c) continue to utilize the current discernment process to remain relevant (d) persist in reconciling people to each other, (e) provide communal decision-making workshops for community business leaders to encourage active employee participation and f) open their church to function as a haven for the marginalized and refugees.

APA, Harvard, Vancouver, ISO, and other styles
3

Tooley, W. Andrew. "Reinventing redemption : the Methodist doctrine of atonement in Britain and America in the 'long nineteenth century'." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/20230.

Full text
Abstract:
This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades.
APA, Harvard, Vancouver, ISO, and other styles
4

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.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
5

Denyer, Taylor W. "Decolonizing mission partnerships: evolving collaboration between United Merthodists in North Katanga and the United States of America." Thesis, 2018. http://hdl.handle.net/10500/25996.

Full text
Abstract:
This thesis asks “What would a decolonized partnership look like between North Katangan and American United Methodists?” Guided by the 7-point mission praxis matrix developed in the missiology department at the University of South Africa, it explores a series of subquestions. First, the terms “mission,” “partnership,” and “decolonize” are defined, and literature applicable to these concepts is discussed. In Chapter 3, the historical relational power structures and culture of the Luba and Lunda Kingdoms are summarized. Chapter 4 provides a historical overview of American and North Katangan United Methodist (UM) collaborations and describes the dominant relational dynamics and mission models of each time period. This chapter draws heavily from memoirs, reports, and articles published by United Methodist agencies. Chapter 5 explores the psycho-affective dimension of these interactions, focusing on identifying issues of guilt, shame, grief, trauma, and racial biases at play. Chapter 6 documents the responses to in-depth interviews with North Katangan UMs and American collaborators about their memories and beliefs about a twenty-year period (approx. 1994-2014), during which a shift took place in the how North Katangan (DR Congo) church leaders viewed their own capacities relative to those of the American United Methodists they encountered. The final section compares the theological reflections of interview participants, explores the ways in which Methodist doctrine and praxis can be used in furthering the decolonization and healing process through the partnerships, and explores pathways forward. The interviews conducted reveal areas of tension in the partnership, differing missiologies (e.g. mission as outreach vs. mission as relationship), and visions of the future of the partnership. The responses show that the partnership is currently on a trajectory towards decolonization, but that more needs to be done in the areas of healing and self-awareness--both on the individual and collective level.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
APA, Harvard, Vancouver, ISO, and other styles
6

"The Gospel according to St. Mark's: Methodist women embodying a liberating theology from the Social Gospel Era to the Civil Rights Era at a deaconess-run settlement house in the French Quarter of New Orleans." Tulane University, 2002.

Find full text
Abstract:
This study focuses on St. Mark's Community Center and St. Mark's United Methodist Church, which share a building in New Orleans, Louisiana. In 1895, Methodist women, motivated by Social Gospel studies, adopted a struggling mission, and in 1909, expanded the work to the French Quarter, where Methodist deaconesses established a settlement serving white immigrants Women's work at Methodist settlement houses has been undervalued, discounted by the church as too secular, and by non-sectarian settlement workers and historians as too religiously motivated. I argue that examining the work of southern Methodist women who embodied the Social Gospel reveals gender differentiation in the movement's praxis, alters understandings of its duration, and demonstrates the unproductiveness of characterizing female reformers as social and theological conservatives. Far more nuanced understandings of their motives and experiences are required Despite attempts in the early 1990s by Ralph Luker and Ronald White to combat assertions that the Social Gospel was racist, in 2001, scholar Darryl Trimiew still insisted it was by definition a racist movement. The perception is common that female Social Gospel/Progressive reformers pursued conservative, if not racist and classist, agendas. However, several white deaconesses who served St. Mark's joined the National Association for the Advancement of Colored People in the 1930s, held radical views about social and economic equality, and operated as racially open a facility as possible within Deep South mainline Protestantism Denied ordination because of their sex, deaconesses nevertheless exerted profound theological influence on two young New Orleans clergymen (including a deaconess's son) who agitated prophetically for school desegregation in the mid-1950s. In 1960, the pastor of the St. Mark's congregation broke the white boycott of William Frantz Elementary School by keeping his daughter in school with the first black student. Deaconesses were leaders in the congregation, and many members had joined because of their relationships with the women of the Community Center; thus, deaconesses played decisive roles in determining the congregation's response during the school desegregation crisis. Studying six decades of deaconess work at St. Mark's reveals strong links between female Social Gospel practitioners and the Civil Rights Movement in New Orleans
acase@tulane.edu
APA, Harvard, Vancouver, ISO, and other styles
7

Smith, Wayne Peter. "An assessment of the life, theology and influence of the first American of American methodism, mr. William Watters." Thesis, 2007. http://hdl.handle.net/10500/1816.

Full text
Abstract:
William Watters was American Methodism's first itinerant preacher born in America. Although raised in an Anglican home, Watters was converted under the preaching and influence of Methodist preachers and soon became a class leader. At the invitation of Robert Williams, one of John Wesley's earliest workers in America, Watters embarked on his first itinerant preaching journey to the southeastern region of Virginia in October 1772. Watters quickly rose to prominence in the budding Methodist movement as a preacher and leader and was appointed to his first circuit at the 1773 Conference. As the Revolutionary War against Britain grew more intense Wesley's missionaries left the country or went into hiding. As a result Watters became a significant leader of Methodism, which included becoming the first American Methodist to chair a Methodist Conference in 1778. In the late 1770's the growing problem of limited access to the ordinances of baptism and communion came to a head with Methodists in Virginia and North Carolina ordaining themselves so that they could administer the ordinances. This created a split in American Methodism since preachers north of Virginia disagreed with these actions. In 1779 and 1780 the split was even more evident, with two separate annual conferences meeting. William Watters was the only preacher determined not to allow American Methodism to suffer irreparable damage from the schism. His proactive peacemaking efforts resulted in the reunification of the movement that met in a united Conference in 1781. Watters gave America Methodism fifty years of distinguished service as an itinerant preacher, a local pastor, trustee and benefactor. Health took William Watters off the punishing circuits but it could never keep him from serving the Lord through American Methodism.
Christian Spirituality, Church History and Missiology
D.Th.(Church History)
APA, Harvard, Vancouver, ISO, and other styles
8

"從人類表演學看使徒信心會之合與分." 2013. http://library.cuhk.edu.hk/record=b5884252.

Full text
Abstract:
陳明麗.
"2013年8月".
"2013 nian 8 yue".
Thesis (Ph.D.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 196-220).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract in Chinese and English.
Chen Mingli.
APA, Harvard, Vancouver, ISO, and other styles
9

Hamilton, Eric L. "The role of Quakerism in the Indiana women's suffrage movement, 1851-1885 : towards a more perfect freedom for all." Thesis, 2013. http://hdl.handle.net/1805/4031.

Full text
Abstract:
Indiana University-Purdue University Indianapolis (IUPUI)
As white settlers and pioneers moved westward in the late eighteenth and early nineteenth centuries, some of the first to settle the Indiana territory, near the Ohio border, were members of the Religious Society of Friends (the Quakers). Many of these Quakers focused on social reforms, especially the anti-slavery movement, as they fled the slave-holding states like the Carolinas. Less discussed in Indiana’s history is the impact Quakerism also had in the movement for women’s rights. This case study of two of the founding members of the Indiana Woman’s Rights Association (later to be renamed the Indiana Woman’s Suffrage Association), illuminates the influences of Quakerism on women’s rights. Amanda M. Way (1828-1914) and Mary Frame (Myers) Thomas, M.D. (1816-1888) practiced skills and gained opportunities for organizing a grassroots movement through the Religious Society of Friends. They attained a strong sense of moral grounding, skills for conducting business meetings, and most importantly, developed a confidence in public speaking uncommon for women in the nineteenth century. Quakerism propelled Way and Thomas into action as they assumed early leadership roles in the women’s rights movement. As advocates for greater equality and freedom for women, Way and Thomas leveraged the skills learned from Quakerism into political opportunities, resource mobilization, and the ability to frame their arguments within other ideological contexts (such as temperance, anti-slavery, and education).
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Methodist Church – United States – Liturgy"

1

United Methodist worship. Nashville: Abingdon Press, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

The United Methodist book of worship. Nashville, Tenn: United Methodist Pub. House, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

History of the Methodist Episcopal Church in the United States of America. New York: Carlton & Porter, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

1927-, Hickman Hoyt L., ed. Worship resources of the United Methodist hymnal. Nashville: Abingdon Press, 1989.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

J, Scifres Mary, ed. The United Methodist music and worship planner. Nashville: Abingdon Press, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Richey, Russell E. Methodist experience in America. Nashville: Abingdon Press, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Fudge, William H. Primitive Methodist history 1807-2002. [n.p: The Author?, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

United Methodist Church (U.S.). Book of Worship Committee. Report of the United Methodist Book of Worship Committee to the 1992 General Conference of the United Methodist Church. [Nashville, Tenn.?]: United Methodist Pub. House, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

A dictionary for United Methodists. Nashville: Abingdon Press, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Galen, McEllhenney John, ed. United Methodism in America: A compact history. Nashville: Abingdon Press, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Methodist Church – United States – Liturgy"

1

Glenn Tyndall, L. "Higher Education in the United Methodist Church." In Religious Higher Education in the United States, 453–94. Routledge, 2018. http://dx.doi.org/10.4324/9780429442940-20.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Foster, Travis M. "Epilogue." In Genre and White Supremacy in the Postemancipation United States, 111–12. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838098.003.0006.

Full text
Abstract:
On June 27, 2015, ten days after the massacre at the Emmanuel African Methodist Episcopal Church, Claudia Rankine published an essay on black loss in the New York Times’ Sunday magazine: “the white liberal imagination likes to feel temporarily bad about black suffering,” Rankine writes; yet “[w]e live in a country where Americans assimilate corpses in their daily comings and goings. Dead blacks are a part of normal life here.”...
APA, Harvard, Vancouver, ISO, and other styles
3

Harris, Paul William. "Wesley’s Shadow." In A Long Reconstruction, 8–31. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571828.003.0002.

Full text
Abstract:
Chapter 1 covers the early decades of Methodism in the United States, specifically with regard to Black churchgoers. John Wesley’s strong antislavery stance was part of the heritage of Methodism, but the movement’s success in the United States propelled the Church toward a series of compromises that accommodated slavery and slaveholders. As the denomination succumbed to racial caste, many Black Methodists broke away to form the African Methodist Episcopal and African Methodist Episcopal Zion Churches. Many Methodist leaders also embrace the colonization movement, which represented another accommodation to slavery and caste, and Black Methodists played an important role in the colony of Liberia. While southern Church leaders emphasized their commitment to Christianizing slaves, abolitionists fought to make their voices heard within the Church. Those tensions finally led to a schism over slavery in 1844 and the establishment of the Methodist Episcopal Church, South.
APA, Harvard, Vancouver, ISO, and other styles
4

Villani, Stefano. "The Book of Common Prayer for Immigrants in London and the United States." In Making Italy Anglican, 156–60. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0011.

Full text
Abstract:
This chapter reconstructs both the use of the Italian version of the Anglican liturgy in the short-lived nineteenth-century Italian congregations established in England to serve the growing number of Italian immigrants and the history of the Italian translations of the Book of Common Prayer of the Episcopal Church of the United States of America. In 1874 and in 1876 the Italian Costantino Stauder published a partial Italian version of the American Prayer Book for the first Italian-speaking Episcopal congregation in New York. The first complete Italian edition was published in Philadelphia in 1904 by Michele Zara, minister of the Italian Episcopal Church of the Emmanuello of that city. His successor, Tommaso Edmondo della Cioppa, published in 1922 a bilingual selection of the Book of Common Prayer.
APA, Harvard, Vancouver, ISO, and other styles
5

Newman, Mark. "Southern Catholics and Desegregation in Denominational Perspective, 1945–1971." In Desegregating Dixie, 201–36. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0009.

Full text
Abstract:
The chapter compares the response of the Catholic Church in the South to desegregation with that of the region’s larger white denominations: the Southern Baptist Convention, the Methodist Church, the Presbyterian Church in the United States, the Protestant Episcopal Church, and the Presbyterian Church in the United States of America. It also makes comparisons with Catholics outside the South and with southern Jews, a minority, like Catholics, subject to suspicion and even hostility from the Protestant majority, and with the Northern (later American) Baptist Convention and the Disciples of Christ, both of which had a substantial African American membership. The comparison suggests that white lay sensibilities, more than polity or theology, influenced the implementation of desegregation in the South by the major white religious bodies. Like the major white Protestant denominations, Catholic prelates and clergy took a more progressive approach to desegregation in the peripheral than the Deep South.
APA, Harvard, Vancouver, ISO, and other styles
6

Kornahrens, W. Douglas. "Bishop Thomas Rattray: His Eucharistic Doctrine, The Ancient Liturgy of the Church of Jerusalem and its Influence on the Scottish Liturgy of 1764." In Scottish Liturgical Traditions and Religious Politics, 205–21. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483056.003.0014.

Full text
Abstract:
This chapter scrutinizes the Scottish Liturgy of 1764. Built on the Service Book of 1637, the non-juring Prayer Book of 1718 and, above all, The Ancient Liturgy of the Church of Jerusalem of 1744, it consolidated a Eucharistic perspective that can be traced back beyond the Revolution to the Aberdeen Doctors. It also reaffirmed liturgical continuity with the Roman Catholic pre-Tridentine tradition. By permitting the reserving of sacramental elements, the new liturgy enabled non-jurors to circumvent reimposed penal laws that restricted the Eucharist to a handful of communicants in one room or meeting place. This liturgy was testament to the growing rapprochement between the jurors who adhered to Anglicanism and the non-jurors who remained committed to a universal, Catholic and Orthodox Church. This Jacobite tradition was exported to America after the surviving non-juring hierarchy consecrated Samuel Seabury at Aberdeen in 1784 as the first Episcopalian bishop of the fledgling United States. His Communion Office, published in New London, Connecticut, in 1786 was based on the Scottish liturgy of 1764.
APA, Harvard, Vancouver, ISO, and other styles
7

Evans, Christopher H. "“What a Queer Girl Frank Willard Is!”." In Do Everything, 32—C2.P33. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190914073.003.0003.

Full text
Abstract:
Abstract This chapter continues Frances Willard’s story into her late teens, as she moved to the town that became her permanent home: Evanston, Illinois. Pursuing her education at North-Western Female College, Willard wrestled with questions pertaining to her future and her Christian faith. The chapter spotlights how Willard was drawn into the theological rhythms of mid-nineteenth-century Methodism, particularly coming from the United States’ largest Protestant denomination, the Methodist Episcopal Church. Influenced by prominent church leaders Phoebe Palmer and Matthew Simpson, Willard somewhat reluctantly embraced Christianity by her early twenties. Even as she made the decision to become a Christian, Willard remained captivated by an array of intellectual sources, including the writings of Ralph Waldo Emerson and Margaret Fuller.
APA, Harvard, Vancouver, ISO, and other styles
8

McCreless, Patrick. "Richard Allen and the Sacred Music of Black Americans, 1740–1850." In Theology, Music, and Modernity, 201–16. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198846550.003.0010.

Full text
Abstract:
This chapter’s central claim is that the notion of freedom, in the context of theology, music, and modernity (1740–1850), is incomplete if it does not address the sacred music of the enslaved people of North America during this period—a population for whom theology, music, and freedom were of enormous personal and social consequence. The central figure in this regard is Richard Allen (1760–1831), who in 1816 founded the African Methodist Episcopal (AME) Church, the first independent black religious denomination in the United States. Allen was born enslaved, in Philadelphia or Delaware, but was able to purchase his freedom in 1783. He had already had a conversion experience in 1777, and once he gained his freedom, he became an itinerant preacher, ultimately settling in Philadelphia, where he preached at St George’s Methodist Church and a variety of venues in the city. In 1794 he led a walkout of black members at St George’s, in protest of racism; and over the course of a number of years he founded Mother Bethel, which would become the original church of the AME. This chapter situates Allen in the development of black sacred music in the US: first, as the publisher of hymnals for his church (two in 1801, and another in 1818); and second, as an important arbitrator between the traditions and performance styles of Protestant hymnody as inherited in the British colonies, and an evolving oral tradition and performance style of black sacred music.
APA, Harvard, Vancouver, ISO, and other styles
9

Abraham, William J. "8. The decline of Methodism." In Methodism: A Very Short Introduction, 94–106. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780198802310.003.0008.

Full text
Abstract:
A report, Statistics in Mission, issued in 2014 tracked the decline of Methodists in Britain over a ten-year period. It showed a 3.7 per cent year-on-year decline and a reduction of 29.35 per cent overall. This decline is part of the wider decline of Christianity in the Anglo-Saxon and Celtic world. Although not as bad, a similar story is seen in the United States. ‘The decline of Methodism’ considers the various theories for this decline—including the increased secularization in the West and the intellectual changes in British culture with the rise of science—and some of the solutions proposed by the Methodist church to resolve the problem.
APA, Harvard, Vancouver, ISO, and other styles
10

Levin, Jeff. "Healers and Healthcare." In Religion and Medicine, 18–44. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190867355.003.0002.

Full text
Abstract:
Chapter 2 narrates the history of religious healers from the time of the ancients through developments in Asia and the Greco-Roman world and in the early church. The chapter also describes the origins of hospitals as religiously sponsored institutions of care for the sick. These institutions emerged globally, across faith traditions—in the pagan world, in Christianity, in Islam, in the global East—and they remain today largely an expression of religious outreach. This can be observed in the United States, for example, in the countless religiously branded hospitals, medical centers, and healthcare facilities in most communities that go by names such as Catholic, Lutheran, Baptist, Methodist, Presbyterian, Adventist, Episcopal, Jewish, and so on.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Methodist Church – United States – Liturgy' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography