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Relevant bibliographies by topics / Methodist Episcopal Church in Latvia

Academic literature on the topic 'Methodist Episcopal Church in Latvia'

Author: Grafiati

Published: 27 July 2024

Last updated: 28 July 2024

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Journal articles on the topic "Methodist Episcopal Church in Latvia"

1

Volkman, Lucas P. "Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis: Farrar v. Finney (1855)." Journal of Law and Religion 27, no. 1 (January 2012): 83–139. http://dx.doi.org/10.1017/s0748081400000539.

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In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.

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Richey, Russell E. "The African Methodist Episcopal Church: A History." Methodist History 59, no. 2 (January 1, 2021): 124–25. http://dx.doi.org/10.5325/methodisthist.59.2.0124.

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3

Spencer, Jon Michael. "The Hymnody of the African Methodist Episcopal Church." American Music 8, no. 3 (1990): 274. http://dx.doi.org/10.2307/3052097.

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Yardley, Anne Bagnall. "Choirs in the Methodist Episcopal Church, 1800-1860." American Music 17, no. 1 (1999): 39. http://dx.doi.org/10.2307/3052373.

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Spencer, Jon Michael. "The Hymnal of the Christian Methodist Episcopal Church." Black Sacred Music 3, no. 1 (March 1, 1989): 53–67. http://dx.doi.org/10.1215/10439455-3.1.53.

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6

Thompson, Patricia. "“Father” Samuel Snowden (c. 1770–1850): Preacher, Minister to Mariners, and Anti-Slavery Activist." Methodist History 60, no. 1 (June 1, 2022): 136–51. http://dx.doi.org/10.5325/methodisthist.60.1.0136.

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ABSTRACT This article traces the life and ministry of the Rev. Samuel Snowden, the first Black pastor in the New England Conference of the United Methodist Church, who began his life as a slave on the eastern shore of Maryland. In 1818 he was called from Portland, Maine, to pastor the growing Black Methodist Episcopal congregation in Boston, Massachusetts. There he grew the first Black Methodist Episcopal congregation in New England and became a well-known and respected preacher and anti-slavery activist with a special ministry to Black seaman. At the end of his life, he opened his home as a refuge for fugitive slaves. Snowden’s son, Isaac Humphrey, became one of the first three Black men to enroll in Harvard Medical School.

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7

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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8

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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9

Carwardine, Richard. "Methodists, Politics, and the Coming of the American Civil War." Church History 69, no. 3 (September 2000): 578–609. http://dx.doi.org/10.2307/3169398.

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In 1868 Ulysses S. Grant remarked that there were three great parties in the United States: the Republican, the Democratic, and the Methodist Church. This was an understandable tribute, given the active role of leading Methodists in his presidential campaign, but it was also a realistic judgment, when set in the context of the denomination's growing political authority over the previous half century. As early as 1819, when, with a quarter of a million members, “the Methodists were becoming quite numerous in the country,” the young exhorter Alfred Branson noted that “politicians… from policy favoured us, though they might be skeptical as to religion,” and gathered at county seats to listen to the preachers of a denomination whose “votes counted as fast at an election as any others.” Ten years later, the newly elected Andrew Jackson stopped at Washington, Pennsylvania, en route from Tennessee to his presidential inauguration. When both Presbyterians and Methodists invited him to attend their services, Old Hickory sought to avoid the political embarrassment of seeming to favor his own church over the fastest-growing religious movement in the country by attending both—the Presbyterians in the morning and the Methodists at night. In Indiana in the early 1840s the church's growing power led the Democrats to nominate for governor a known Methodist, while tarring their Whig opponents with the brush of sectarian bigotry. Nationally, as the combined membership of the Methodist Episcopal Church [MEC] and Methodist Episcopal Church, South [MECS] grew to over one and a half million by the mid-1850s, denominational leaders could be found complaining that the church was so strong that each political party was “eager to make her its tool.” Thus Elijah H. Pilcher, the influential Michigan preacher, found himself in 1856 nominated simultaneously by state Democratic, Republican, and Abolition conventions.

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10

Barringer Gordon, Sarah. "Staying in Place: Southern Methodists, the Colored Methodist Episcopal Church, and Postwar Battles for Control of Church Property." Journal of the Civil War Era 13, no. 3 (September 2023): 281–315. http://dx.doi.org/10.1353/cwe.2023.a905166.

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Abstract: Late in the Civil War, northern missionaries from African Methodist denominations flooded into Kentucky and across the upper South, where they sought new members, especially among Black Methodist congregations. But they encountered resistance from an unexpected foe—the law of church property. White Southern Methodists had prided themselves on their "Mission to the Negroes," and white churchmen used litigation to ensure that Black churches remained in the hands of the proslavery church, even after emancipation. This article recovers an otherwise unknown series of Kentucky court decisions on questions of race and church property. Other jurisdictions followed Kentucky's lead, frustrating shifts in allegiance to Black northern denominations. These cases give new context to the formation of the Colored Methodist Episcopal Church (CME) in 1870, which tied Black congregations firmly to the southern church. By taking law into account, the role of sacred space, church property and financial wealth, and the use of state power all emerge as key elements of the story. The legal history of CME's founding and its early growth highlight a reconstituted white supremacy, which imposed a strict requirement that the new denomination avoid all politics and yet could not prevent the emergence of a vibrant and longstanding spiritual community.

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Dissertations / Theses on the topic "Methodist Episcopal Church in Latvia"

1

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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2

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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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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Cole, Stacey L. "Characteristics of effective pastors in the Christian Methodist Episcopal Church /." Free full text is available to ORU patrons only; click to view:, 2006. http://proquest.umi.com/pqdweb?did=1268599531&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Roston, Harley E. "The lifestyles and preaching styles of the early Methodist circuit riders in Ohio." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0571.

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6

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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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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Shaver, Lisa J. "Turning From the Pulpit to the Pages of Periodicals: Women’s Rhetorical Roles in the Antebellum Methodist Church." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1152717773.

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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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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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Books on the topic "Methodist Episcopal Church in Latvia"

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Foster, Randolph S. Union of Episcopal Methodisms. New York: Hunt & Eaton, 1990.

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2

Cuttler, Dona. Montgomery circuit records, 1788-1988: Methodist Episcopal, Methodist Episcopal South, and United Methodist. Bowie, Md: Heritage Books, 2000.

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3

Bangs, Nathan. A history of the Methodist Episcopal Church. 3rd ed. New York: Carlton & Phillips, 1986.

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4

Bangs, Nathan. A history of the Methodist Episcopal Church. New York: Carlton & Porter, 1986.

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5

Bangs, Nathan. A history of the Methodist Episcopal Church. 3rd ed. New York: G. Lane & P.P. Sandford, 1986.

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Bangs, Nathan. A history of the Methodist Episcopal Church. 3rd ed. New York: G. Lane & P.P. Sandford, 1986.

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7

Phillips, C. H. The history of the Colored Methodist Episcopal Church in America: Comprising its organization, subsequent development, and present status. Jackson, Tenn: Publishing House C.M.E. Church, 1987.

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8

Hammond, Edmund Jordan. The Methodist Episcopal church in Georgia: Being a brief history of the two Georgia conferences of the Methodist Episcopal Church, together with a summary of the causes of major Methodist divisions in the United States and of the problems confronting Methodist union. Gretna: Pelican Publishing Co, 2000.

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9

Phillips, C. H. The history of the colored Methodist Episcopal Church in America: Books I and II. Alexandria, Va.]: Chadwyck-Healey, 1987.

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10

King, Stephen Lynn. Rich Pond Methodist Episcopal Church, South: 1872-1934. Bowling Green, Ky: S.L. King, 2011.

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Book chapters on the topic "Methodist Episcopal Church in Latvia"

1

Dickerson, Dennis C. "The African Methodist Episcopal Church and Its Reckonings with Deadly Plagues, 1793–2020." In Racialized Health, COVID-19, and Religious Responses, 87–98. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214281-12.

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2

Owens, A. Nevell. "Rhetoric of Identity: The African Methodist Episcopal Church and What It Means to be Children of God and Children of Ham." In Formation of the African Methodist Episcopal Church in the Nineteenth Century, 1–36. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342379_1.

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Owens, A. Nevell. "It Is Salvation We Want: The Path to Spiritual Redemption and Social Uplift." In Formation of the African Methodist Episcopal Church in the Nineteenth Century, 37–60. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342379_2.

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Owens, A. Nevell. "Saving the Heathen: The AMEC and Its Africanist Discourse." In Formation of the African Methodist Episcopal Church in the Nineteenth Century, 61–91. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342379_3.

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Owens, A. Nevell. "Africa for Christ: The Voice of Mission and African Redemption." In Formation of the African Methodist Episcopal Church in the Nineteenth Century, 93–118. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342379_4.

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6

Owens, A. Nevell. "We Have Been Believers: Revisiting AMEC Rhetoric of Evangelical Christianity." In Formation of the African Methodist Episcopal Church in the Nineteenth Century, 119–55. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342379_5.

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Sommerville, Raymond, and George W. Coleman. "Collins Chapel Hospital and the Christian Methodist Episcopal Church Responses to Healthcare Disparities in Memphis, Tennessee." In Racialized Health, COVID-19, and Religious Responses, 110–19. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214281-14.

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Lindhardt, Martin. "Chilean Pentecostalism." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 338–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0016.

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The first independent Pentecostal denomination in Latin America was founded in early twentieth-century Chile after a schism within the Methodist Episcopal Church. This chapter explores the origins of Chilean Pentecostalism, focusing particular attention on historical and theological connections with Methodism. I argue that although scholars are certainly right in paying careful attention to intrinsic developments, Chilean agency, and processes of indigenization, the history of Chilean Pentecostalism is in fact closely related to the history of global Pentecostalism because of a shared Methodist heritage. The chapter demonstrates that some of the internal, social, and theological tensions that caused the schism within the Methodist Episcopal Church, resulting in the foundation of a new Pentecostal ministry, have deep roots within North American Methodism. What Chilean Pentecostalism inherited from certain branches of Methodism was a strong revivalist urge and a contestatory cultural character that often clashed with a ‘high church’ push towards respectability.

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"The Methodist Episcopal Church." In The Times Were Strange and Stirring, 75–88. Duke University Press, 1995. http://dx.doi.org/10.1215/9780822381938-006.

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"THE METHODIST EPISCOPAL CHURCH:." In The Times Were Strange and Stirring, 75–88. Duke University Press, 1995. http://dx.doi.org/10.2307/j.ctv11cw9pv.10.

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