Gotowe bibliografie tematyczne / African American Methodists Episcopal Zion

Gotowa bibliografia na temat „African American Methodists Episcopal Zion”

Autor: Grafiati

Data publikacji: 26 lipca 2024

Data aktualizacji: 26 lipca 2024

Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych

Wybierz rodzaj źródła:

Zobacz listy aktualnych artykułów, książek, rozpraw, streszczeń i innych źródeł naukowych na temat „African American Methodists Episcopal Zion”.

Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.

Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.

Artykuły w czasopismach na temat "African American Methodists Episcopal Zion"

Pullen, Ann Ellis. "Campbell, Songs Of Zion - The African Methodist Episcopal Church In The United States And South Africa". Teaching History: A Journal of Methods 22, nr 1 (1.04.1997): 46–47. http://dx.doi.org/10.33043/th.22.1.46-47.

Pełny tekst źródła

Streszczenie:

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

Style APA, Harvard, Vancouver, ISO itp.

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, nr 4 (grudzień 2000): 770–802. http://dx.doi.org/10.2307/3169331.

Pełny tekst źródła

Streszczenie:

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?

Style APA, Harvard, Vancouver, ISO itp.

Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century". Religion and American Culture: A Journal of Interpretation 21, nr 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

Pełny tekst źródła

Streszczenie:

AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.

Style APA, Harvard, Vancouver, ISO itp.

Rozprawy doktorskie na temat "African American Methodists Episcopal Zion"

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.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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.

Pełny tekst źródła

Streszczenie:

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.

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Minifee, Paul André 1973. "Roots of Black rhetoric : African Methodist Episcopal Zion's pioneering preacher-politicians". Thesis, 2008. http://hdl.handle.net/2152/3886.

Pełny tekst źródła

Streszczenie:

In his seminal work The Souls of Black Folk, W.E.B DuBois aptly states, "The Preacher is the most unique personality developed by the Negro on American soil." At once a spiritual leader, social-political activist, educator, idealist, and businessman, the antebellum black preacher was the idiosyncratic product of a soil contaminated with racism and sullied with hate. Despite this antagonistic environment, what enabled his ascension to the head of black culture was "a certain adroitness with deep-seated earnestness" and "tact with consummate ability." As shepherd and statesman, the black preacher embodied virtues and talents representative of the potential of his people and set the standards for community investment and civic action. He was the model of character for the race. My dissertation introduces scholars to an overlooked yet monumental institution in African American history, the African Methodist Episcopal Zion Church, as well as two of its pioneering preacher-politicians, Bishop Jermain W. Loguen and Bishop James W. Hood. My study of these nineteenth-century AME Zion preacher-politicians exposes overlooked features of black rhetoric, challenges predominant perceptions of the black preaching tradition, and provides an alternative perspective on how to examine the persuasive appeals of black rhetoricians. Through rhetorical analyses of letters, speeches, and sermons--archival materials from the Schomburg Library and Union Theological Seminary in New York--I show that in addition to employing emotional appeals to draw the sympathies of whites and allay the lamentations of blacks, these black ministers also effectively wielded logical arguments to demonstrate their capabilities as reasoners in philosophical debates and intellectuals with original thoughts. However, most importantly, these black preachers' ethical appeals in written texts, public sermons and speeches, and actions as model citizens served multiple practical and salutary ends for the uplift of African Americans.
text

Style APA, Harvard, Vancouver, ISO itp.

Książki na temat "African American Methodists Episcopal Zion"

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

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Evans, Tyree, red. Cyclopedia of African Methodism. Alexandria, Va.]: Chadwyck-Healey, 1987.

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Gaines, W. J. African Methodism in the south, or, Twenty-five years of freedom. Atlanta, Ga: Franklin Pub. House, 1987.

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Owens, A. Nevell. Formation of the African Methodist Episcopal Church in the nineteenth century. New York, NY: Palgrave Macmillan, 2013.

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Tim, Crawford, red. The Oro African Church: A history of the African Methodist Episcopal Church, Edgar Ontario Canada. [Ontario]: Township of Oro-Medonte, 1999.

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Shaw, Daniel W. Should the Negroes of the Methodist Episcopal Church be set apart in a church by themselves? New York: Eaton & Mains, 1990.

Znajdź pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Więcej źródeł

Części książek na temat "African American Methodists Episcopal Zion"

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

Pełny tekst źródła

Streszczenie:

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

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Streszczenie:

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

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Streszczenie:

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

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Streszczenie:

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

Style APA, Harvard, Vancouver, ISO itp.

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

Pełny tekst źródła

Streszczenie:

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.

Style APA, Harvard, Vancouver, ISO itp.

"Opening Address". W The Speeches of Bishop Henry McNeal Turner, redaktor Andre E. Johnson, 142–45. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496843852.003.0024.

Pełny tekst źródła

Streszczenie:

This chapter analyzes Bishop Henry McNeal Turner's speech at the New Jersey Annual Conference of the African Methodist Episcopal (AME) Church at Mt. Zion Church in New Brunswick on April 30, 1890. In Turner's reflective address, he reminded conference attendees of their responsibilities and shared his struggles over the past year, including the death of his wife, Eliza. It also emphasizes the need for African Methodists to have the spirit of Methodism, just like how white people with all their culture and progress needed it. The chapter explores Turner's words on how some people fail to discriminate between man and the system he represents. It points out how prejudice condemns the cause as the real opposition is against the man who is trying to advance it.

Style APA, Harvard, Vancouver, ISO itp.

Harris, Fredrick C. "Introduction". W Something With in Religion In African-American Political Activism, 3–11. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195120332.003.0001.

Pełny tekst źródła

Streszczenie:

Abstract On a warm saturday morning in August 1992, on Chicago’s South Side, several hundred people gathered in the basement of the Carter Temple CME Church. Carter Temple, which borders Wabash and Michigan avenues along the Seventy-ninth Street corridor, is a part of the Christian Methodist Episcopal (CME) Church, a majority black denomination historically connected to the United Methodist Church South. This formerly all-white denomination broke with northern United Methodists over the issue of slavery on the eve of the Civil War. On this particular morning, before the regular Sunday service, the church’s parking lot was packed with cars, many with stickers proclaiming their faith with such phrases as “God, my co-pilot,” “Jesus on Board,” and “Christ: Try Him, You’ll Like Him.” Surrounding streets provided parking spaces for latecomers.

Style APA, Harvard, Vancouver, ISO itp.

Oferujemy zniżki na wszystkie plany premium dla autorów, których prace zostały uwzględnione w tematycznych zestawieniach literatury. Skontaktuj się z nami, aby uzyskać unikalny kod promocyjny!