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

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

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

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

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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.

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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.
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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.

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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.
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Woodward, Peter. "From boring to divine encounter: Can we preach without the violence of certitude and hegemony?" International Journal of Homiletics, Supplementum Duke Conference (November 25, 2019): 142–60. http://dx.doi.org/10.21827/ijh.2019.39499.

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In the midst of the tense immigration debates taking place in the United States, the authors share insights from a number of sermons preached by first-generation Hispanic immigrants as part of a preaching peer-group. The preachers delivered these messages in a church that was providing protective sanctuary for an undocumented immigrant who was a member of the peer-group. The sermons were developed and delivered for an imaginary audience of either Hispanic immigrants or native-born Anglo-Americans and offer prophetic words of both comfort and judgment.
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Madrazo, Tito, and Alma Ruiz. "Preaching from Sanctuary." International Journal of Homiletics, Supplementum Duke Conference (November 25, 2019): 100–114. http://dx.doi.org/10.21827/ijh.2019.39492.

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In the midst of the tense immigration debates taking place in the United States, the authors share insights from a number of sermons preached by first-generation Hispanic immigrants as part of a preaching peer-group. The preachers delivered these messages in a church that was providing protective sanctuary for an undocumented immigrant who was a member of the peer-group. The sermons were developed and delivered for an imaginary audience of either Hispanic immigrants or native-born Anglo-Americans and offer prophetic words of both comfort and judgment.
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Stark, David M. "Eucharistic Preaching as Early Response to a Dual Pandemic." International Journal of Homiletics, Suppl.II (August 31, 2021): 33–42. http://dx.doi.org/10.21827/ijh.2021.39516.

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This paper examines the preaching at Washington National Cathedral as a response to the dual pandemic of COVID-19 and systemic racism in the United States. Drawing on research from over forty sermons from high church traditions and comparing it with analysis of sermons on Palm Sunday and Easter this paper will show how preachers in high church traditions, accustomed to preaching in the presence of eucharist, adapted their proclamation to respond to a virtual congregation and the absence of in-person communion. Then, the paper examines how Bishop Mariann Edgar Budde and Presiding Bishop Michael Curry further develop elements of eucharistic preaching in Pentecost and Trinity Sunday sermons to respond to the murder of George Floyd. Among other things, Budde and Curry’s sermons call for confession, evoke anamnesis, employ liturgical music, invite embodiment, and offer Christ as broken body and resurrected hope to target systemic racism. These sermonic examples show how the theology and rhetoric of the eucharistic liturgy can be a resource for preaching that more effectively confronts the challenges of a dual pandemic.
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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.

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

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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.

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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.

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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.
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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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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.

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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)
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Lundy, McKinley S. "Thomas Jefferson and political preaching two case studies of free religious expression in the American pulpit /." Diss., 2005. http://etd.library.vanderbilt.edu/ETD-db/available/etd-11222005-122027/.

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"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.

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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
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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.

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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)
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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.

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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).
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Books on the topic "Methodist Church – United States – Sermons"

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The U.S. Marine Corps and defense unification, 1944-47. Baltimore, Md: Nautical & Aviation Pub. Co. of America, 1996.

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Carder, Kenneth L. Sermons on United Methodist beliefs. Nashville: Abingdon Press, 1991.

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

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

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

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Sermons to the 12. Nashville: Abingdon Press, 1988.

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

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Getting to know a loving God. Nashville: Abingdon Press, 1988.

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Cowherding Christians: Sermons for Sundays after Pentecost (first third) : cycle A Gospel texts. Lima, Ohio: C.S.S. Pub. Co., 1989.

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Hinson, William H. Solid living in a shattered world. Nashville: Abingdon Press, 1985.

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

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Barnes, Sandra L. "Ecumenical Involvement between US Black and White Churches Revisited." In Receptive Ecumenism as Transformative Ecclesial Learning, 225–40. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192845108.003.0019.

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This chapter revisits the author’s 2009 study on the relationship between denominational, theological, and organizational indicators and ecumenism between Black and White churches in the United States. Findings then suggested that denominational and organizational indicators were consistently important in explaining ecumenism. Black churches associated with the Presbyterian, United Methodist, and African Methodist Episcopal Zion traditions were more likely than Baptists to engage in ecumenism. Black congregations which had larger memberships, were in rural areas, were frequently exposed to sermons about racial issues, and which were led by formally educated pastors were more ecumenically involved. Over ten years later, does similar cross-racial engagement occur? What factors precipitate ecumenism and/or undermine it? Informed by Receptive Ecumenism, this chapter identifies opportunities and obstacles across both Black and White churches that influence ecumenism, examples of racial reconciliation, and the implications of increased racial challenges, disparities, and unchecked historic wounds nationally. A mixed-methodological, multi-disciplinary approach, referencing current scholarship and mainstream reports, is used to update the original study in light of contemporary US race relations.
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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.

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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.

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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.”...
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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.

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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.
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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.

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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.
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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.

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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.
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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.

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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.
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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.

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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.
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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.

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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.
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Davidson, Christina C. "“What Hinders?”." In Reconstruction and Empire, 54–78. Fordham University Press, 2022. http://dx.doi.org/10.5422/fordham/9780823298648.003.0003.

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This chapter explores the expansionist goals and actions of the African Methodist Episcopal (AME) Church, the first independent black Protestant denomination in the United States, after the American Civil War (1861–1865). Aiming to convert newly freed slaves, AME leaders sent missionaries to the U.S. South, which enabled the denomination to grow throughout the late 1860s and 1870s. This expansion turned leaders’ attention toward the foreign missionary field. While scholars have studied the AME Church’s missions in Africa, this chapter analyzes the impetuses and development of the denomination’s missions on the Caribbean island of Hispaniola. AME expansionist discourse during Reconstruction aligned with U.S. imperialist action in the Caribbean, including the Dominican Republic, and obfuscated other impetuses for AME missionary work on Hispaniola, namely earlier nineteenth-century Afro-diasporic connections forged through emigration and cooperation between African Americans and Haitians.
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