Relevant bibliographies by topics / Methodist Episcopal Church, South. Kentucky Conference

Academic literature on the topic 'Methodist Episcopal Church, South. Kentucky Conference'

Author: Grafiati
Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Methodist Episcopal Church, South. Kentucky Conference"

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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2

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

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

1

Smith, Jonathan Kennon. Memoir abstracts, Memphis Conference, Methodist Episcopal Church, South, 1931-1965. [Jackson, Tenn.]: J.K.T. Smith, 2000.

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Smith, Jonathan Kennon. Memoir abstracts, Memphis Conference, Methodist Episcopal Church, South, 1866-1930. [Jackson, Tenn.]: J.K.T. Smith, 2000.

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Smith, Jonathan Kennon. An annotated index of conference memoirs of the clergy, Methodist Episcopal church, 1785-1844 and Methodist Episcopal Church, South, 1845-1865. [Tennessee?: Smith], 1997.

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Rector, Lorene Hobbs. Minutes quarterly conferences: Melrose circuit, San Augustine district, East Texas conference, Methodist Episcopal Church South, 12 October 1861-16 November 1889. San Augustine, TX?: s.n., 1989.

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5

Register, Johnsonville Circuit, South Carolina Conference, Methodist Episcopal Church, South. [Hemingway, SC: Three Rivers Historical Society, 1995.

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6

Lafferty, John James. Sketches of the Virginia Conference, Methodist Episcopal Church, South. Creative Media Partners, LLC, 2023.

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7

Lafferty, John James. Sketches of the Virginia Conference, Methodist Episcopal Church, South. Creative Media Partners, LLC, 2023.

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8

A history of Pleasant Grove Methodist Church: Holston Conference, Methodist Episcopal Church, South. [Knoxville, TN: B.H. Peters, 1997.

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9

South Lo Methodist Episcopal Church. Minutes of the Louisiana Conference, Methodist Episcopal Church, South, ... Annual Session; 1921. Legare Street Press, 2021.

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South Lo Methodist Episcopal Church. Minutes of the Louisiana Conference, Methodist Episcopal Church, South, ... Annual Session; 1920. Creative Media Partners, LLC, 2021.

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Book chapters on the topic "Methodist Episcopal Church, South. Kentucky Conference"

1

Runyon, Randolph Paul. "Millersburg Beckons." In The Assault on Elisha Green, 67–75. University Press of Kentucky, 2021. http://dx.doi.org/10.5810/kentucky/9780813152387.003.0008.

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Gould became a professor and administrator at Millersburg Female College, eight miles north of Paris and thirty-seven south of Maysville. He had to take out loans from his father-in-law and others to purchase a share in the college. These debts put him in a financial bind for the next twelve years but did pave the way for a new career. In 1873 he acquired an honorary M. A. from Kentucky Wesleyan College, also located in Millersburg, and in 1877 a Doctor of Divinity from the Kentucky Military Institute, then in Frankfort. Gould became president of his school in 1875, buying out his partner. The school was supported by the Kentucky Conference of the Southern Methodist Church, which was impressed with his administration. In December 1878, the school was destroyed by fire. Gould spent 1879 raising funds to rebuild it, and it opened on schedule in September.
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2

Carwardine, Richard. "Trauma in Methodism: Property, Church Schism, and Sectional Polarization in Antebellum America." In God and Mammon, 195–216. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195148008.003.0009.

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Abstract Agonizing conflicts tore apart most mainstream Protestant churches in ante bellum America. Historians of the onset of the Civil War, the remorseless process of alienation between North and South, have rightly treated these ecclesiastical schisms as early, limited expressions of a wider ideological polarization. The breakdown of a church consensus over Christian slave holding-witl1 immediate abolitionists fashioning a scriptural assault on tl1e peculiar institution and with radical Southern religious leaders pushing towards a proslavery millennialism-left religious institutions open to fracture. No case has been more often cited to show the issue’s convulsive power than tl1e experience of the Methodist Episcopal Church (MEC). At the General Conference of 1844 in New York, a majority of delegates called on Bishop James O. Andrew, recently made a slaveholder by inheritance and remarriage, to stop exercising his episcopal office for as long as he held slaves. That action propelled a sequence of events that brought about tl1e division of what was the largest Protestant denomination in the country. Contemporary political and church leaders alike blamed divergent attitudes toward slavery for the split and reflected on its potentially somber implications for the Union .
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3

Lee, John W. I. "A Humble Worker in the Colored Ranks." In The First Black Archaeologist, 203–27. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197578995.003.0009.

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This chapter focuses on John Wesley Gilbert’s life and career from 1891 to 1910, a period in which he earned a reputation as “the finest Greek scholar in the South” and became nationally known as an educator and civic leader. The chapter begins by examining the scholarly networks that tied Gilbert to the members of the American Philological Association (APA) and the Archaeological Institute of America (AIA) and describes Gilbert’s attendance at the 1900 joint APA-AIA conference held in Philadelphia. The chapter examines the successes of Paine Institute (which became Paine College in 1903) under the joint leadership of Gilbert and Paine president George Williams Walker, as well as the increasing financial stress Paine came under from 1906 onward. The chapter also discusses Gilbert’s community and church work, including his involvement in numerous civic organizations in Augusta as well as his 1901 trip to London as a member of the Colored Methodist Episcopal (CME) delegation to the Ecumenical Methodist Conference. The chapter shows how Gilbert’s life was affected by the growth of Jim Crow segregation in the American South and explains the pressing financial needs that forced him to devote much of his time after 1906 to fundraising for Paine. The chapter closes in 1911, with the deaths of Gilbert’s mentor and father figure George Williams Walker and of his mother Sarah Thomas.
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