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Relevant bibliographies by topics / African American clergy African American churches African American leadership

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Academic literature on the topic 'African American clergy African American churches African American leadership'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "African American clergy African American churches African American leadership"

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Edwards, Korie L., and Rebecca Kim. "Estranged Pioneers: The Case of African American and Asian American Multiracial Church Pastors." Sociology of Religion 80, no. 4 (2019): 456–77. http://dx.doi.org/10.1093/socrel/sry059.

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AbstractThis article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Project (RLDP)—a nationwide study of leadership of multiracial religious organizations in the United States—to examine what it means for African American and Asian American pastors to head multiracial churches. We argue that African American and Asian American pastors of multiracial churches are estranged pioneers. They have to leave the familiar to explore a new way of doing church, but their endeavors are not valued by their home religious communities. African American pastors face challenges to their authenticity as black religious leaders for leading multiracial congregations. Asian American pastors experience a sense of ambiguity that stems from a lack of clarity about what it means for them to lead multiracial congregations as Asian Americans. Yet, despite differences in how they experience this alienation, both are left to navigate a racialized society where they are perceived and treated as inferior to their white peers, which has profound personal and social implications for them.

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Stewart, Jennifer M., Alexandra Hanlon, and Bridgette M. Brawner. "Predictors of HIV/AIDS Programming in African American Churches: Implications for HIV Prevention, Testing, and Care." Health Education & Behavior 44, no. 3 (2016): 385–93. http://dx.doi.org/10.1177/1090198116663695.

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Using data from the National Congregational Study, we examined predictors of having an HIV/AIDS program in predominately African American churches across the United States. We conducted regression analyses of Wave II data ( N = 1,506) isolating the sample to churches with a predominately African American membership. The dependent variable asked whether or not the congregation currently had any program focused on HIV or AIDS. Independent variables included several variables from the individual, organizational, and social levels. Our study revealed that region, clergy age, congregant disclosure of HIV-positive status, permitting cohabiting couples to be members, sponsorship or participation in programs targeted to physical health issues, and having a designated person or committee to address health-focused programs significantly increased the likelihood of African American churches having an HIV/AIDS program. A paucity of nationally representative research focuses on the social-, organizational-, and individual-level predictors of having HIV/AIDS programs in African American churches. Determining the characteristics of churches with HIV/AIDS programming at multiple levels is a critical and necessary approach with significant implications for partnering with African American churches in HIV or AIDS initiatives.

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Nel, Marius. "REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS." Studia Historiae Ecclesiasticae 41, no. 3 (2016): 147–70. http://dx.doi.org/10.25159/2412-4265/400.

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John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.

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Bulthuis, Kyle T. "The Difference Denominations Made: Identifying the Black Church(es) and Black Religious Choices of the Early Republic." Religion and American Culture 29, no. 2 (2019): 255–90. http://dx.doi.org/10.1017/rac.2019.3.

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ABSTRACTScholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular black church, which better accounts for the historical experience of black religion. In this piece, I analyze four different denominational and theological traditions that blacks followed in the early Republic: the Anglican–Episcopalian, the Calvinist (Congregational–Presbyterian), the Methodist, and the Baptist. Each offered a unique ecclesiastical structure and set of theological assumptions within which black clergy and laity operated. Each required different levels of interaction with white coreligionists, and, although some tended to offer more direct opportunities for reform and resistance, all groups suffered differing constraints that limited such action. I argue that the two bodies connected to formalist traditions, the Episcopalian and Calvinist, were initially better developed despite their smaller size, and thus disproportionately shaped black community and reform efforts in the antebellum United States.

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McGreevy, John T. "Racial Justice and the People of God: The Second Vatican Council, the Civil Rights Movement, and American Catholics." Religion and American Culture: A Journal of Interpretation 4, no. 2 (1994): 221–54. http://dx.doi.org/10.1525/rac.1994.4.2.03a00040.

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Catholic participation in the southern civil rights movement culminated at Selma in March 1965. As was customary in much of the South, Selma's Catholic churches were strictly segregated, with the priests in charge of the African American “mission” parish ignored by the city's other clergy. (One attempt at integration of the city's “white” parish by a group of African American Catholic teenagers met with fierce resistance.) In addition, the bishop of Montgomery, Thomas Toolen, attempted to prevent northern Catholics from responding to the pleas of civil rights activists for assistance, maintaining that outsiders were “out of place in these demonstrations—their place is at home doing God's work… .” Regardless, priests from fifty different dioceses, lay people, and nuns flocked to Alabama to join in the marches.

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Aten, Jamie D., Sharon Topping, Ryan M. Denney, and John M. Hosey. "Helping African American clergy and churches address minority disaster mental health disparities: Training needs, model, and example." Psychology of Religion and Spirituality 3, no. 1 (2011): 15–23. http://dx.doi.org/10.1037/a0020497.

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Jackson, LeRon C., Laura C. Hanson, Michelle Hayes, Melissa Green, Stacie Peacock, and Giselle Corbie-Smith. "They Lift My Spirit Up." Health Education & Behavior 41, no. 6 (2014): 599–604. http://dx.doi.org/10.1177/1090198114529591.

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Background. Active social and spiritual support for persons with cancer and other serious illnesses has been shown to improve psychological adjustment to illness and quality of life. Objective. To evaluate a community-based support team intervention within the African American community using stakeholder interviews. Methods. Support team members were recruited from African American churches, community organizations, and the social network of individuals with serious illness. Support teams provided practical, emotional, and spiritual care for persons with cancer and other serious illness. The intervention was evaluated using semistructured interviews with 47 stakeholders including those with serious illness, support team volunteers, clergy, and medical providers. Results. Stakeholders report multiple benefits to participation in the support team; themes included provision of emotional and spiritual support, extension of support to patients’ family, and support complementary to medical care. Reported barriers to participation were grouped thematically as desiring to maintain a sense of independence and normalcy; limitations of volunteers were also discussed as a barrier to this model of supportive care. Conclusions. This qualitative evaluation provides initial evidence that a support team intervention helped meet the emotional and spiritual needs of African American persons with cancer or other serious illness. Volunteer support teams merit further study as a way to improve quality of life for persons facing serious illness.

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Williams, Oliver, and Esther Jenkins. "A Survey of Black Churches’ Responses to Domestic Violence." Social Work & Christianity 46, no. 4 (2019): 21–38. http://dx.doi.org/10.34043/swc.v46i4.110.

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A high level of church involvement among African Americans suggests the potential of the Black church in addressing domestic violence. However, very little research has examined this topic. The current study is an exploratory study of how aware African American churches are of victims in their congregation and how they respond to them. The survey was conducted with a convenience sample (N=112) of church pastors and lay leaders, ¾ of whom were senior or associate/assistant pastors, from 9 cities and various denominations. The results showed that these churches may underestimate the number of members who are victims, infrequently address domestic violence from the pulpit, and sometimes provided interventions that are potentially harmful, i.e. couples’ counseling and/or lack of safety risk assessment. Respondents thought that their church’s response to domestic violence could be improved with more training for clergy and more knowledge of domestic violence resources. This paper provides recommendations for Christian Social Workers working with Black churches around issues of domestic violence.

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Teti, Michelle, Mari-Lynn Drainoni, Anita Raj, et al. "Barriers and Facilitators to Providing HIV-Related Services in Bostonian African American Churches: A Focus Group Study of Clergy and Community Members." Journal of HIV/AIDS & Social Services 10, no. 4 (2011): 345–62. http://dx.doi.org/10.1080/15381501.2011.623907.

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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 (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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Dissertations / Theses on the topic "African American clergy African American churches African American leadership"

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Hutchinson, Demetra Keyanna-Michelle. "African American Female Clergy in Dual Clergy Marriage." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6586.

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Burgeoning evidence has shown rapid growth of licensed and ordained female clergy within the Protestant church. Consequently, dual clergy couples have also increased in number. Research has suggested that African American female clergy have experienced greater challenges than male clergy in leadership roles in the church, including social isolation, sexism, and glass-ceiling barriers. Female clergy are also disproportionately affected by mental and physical health complications including depression, obesity, and burnout. Guided by adult personal resilience theory and its tenets of determination, endurance, adaptability, and recuperability, this interpretive phenomenological study focused on exploring the lived experiences of 13 African American female clergy leaders married to male clergy leaders. African American female clergy, recruited through both purposeful and snowball sampling, through interviews shared their stories of living in a dual-clergy marriage. Using Colaizzi's seven-step process of qualitative analysis and coding, two major themes of Resolve and Resilience, and four sub-themes including Barriers to the Church, Multiple Roles, Health and Wellness, and Adaptation were identified. Findings from this research expand the current body of knowledge on leadership and gender roles in the Protestant church, including the need for a greater understanding of the experiences of female clergy in male-dominated congregational and ministerial spaces. Implications for social change include opening conversations regarding the unique experiences of African American female clergy, supporting awareness of the social, mental and physical challenges of female clergy, and engaging in larger conversations about equal access in all areas of church leadership.

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Patrick, John Michael. "The valued impact of advanced formal theological training on leadership development for the African-American pastor in the National Baptist Convention." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Matthews, C. Jay. "Towards developing a manual to train leaders in faith-based and community-based ministry through the Black Church in contemporary society." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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Carpenter, Samuel Julius. "A survey of black Baptist church leadership practices for subsequent ministry." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Bunch, Clarence. "Servant Leadership and African American Pastors." Antioch University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1363005384.

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Goings, Carolyn Smith. "Racial Integration in One Cumberland Presbyterian Congregation: Intentionality and Reflection in Small Group." Antioch University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1479350273590395.

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Bracey, Cynthia. "Spiritual Leadership: Achieving Positive Health Outcomes in African-American Christian Churches." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3431.

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In the United States, African-American residents are an underserved population with evidence of higher health disparities than those associated with any other race, contributing to escalating health care costs. Despite the absence of health promotion and wellness training, pastors in predominately Black churches accept the responsibility for addressing more than the spiritual needs of their church members. The purpose of this qualitative grounded theory research study was to explore the perspectives of African-American Christian pastors on giving health guidance and their lived experiences as health promotion advocates. A total of 10 African-American Christian pastors were voluntarily recruited from 3 southern U.S. states using both purposeful and theoretical sampling strategies. Interviewing was the main data collection method. Social cognitive theory along with grounded theory were used to examine the interactions based on participants' points of view, and inductive analysis was also used. The results indicated that pastors have knowledge of their congregational members' health challenges and goals and have achieved positive health outcomes. The pastors also agreed that seminary should incorporate more information on health and wellness into the curriculum. These findings suggest that pastors, who are faith-based resources outside of health care systems, need to be educated, equipped, guided, and groomed as health leaders to assist efforts to reduce or eliminate health care disparities. Members of the clergy, their church members, and surrounding community residents would all benefit from the knowledge, understanding, and development of skills to change their unhealthy lifestyle habits and effective self- management of chronic diseases to achieve positive health outcomes.

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Nettle, Willie J. "Mentoring for leadership development in an African American church." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Redd, Harold R. "Leadership training for congregational transition a case study in an African-American church /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Harris, Michael J. "Accepting the Call and Overcoming the Challenges| Leadership Practices of African American Clergywomen." Thesis, Pepperdine University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=13421423.

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<p> Clergy leadership is identified as an immensely challenging vocation. This study proposes that challenges African American clergywomen face are exacerbated due to the combination of their ethnicity and gender. Forces such as patriarchy and gender discrimination are explicated in this study and identified as major sources of oppression for African American women in clergy leadership. This study provides historical background by exploring gender arrangements both on the African continent and in the United States, to allow the reader to understand frustrations that African American clergywomen experience as they encounter myriad challenges to emerging and thriving in clergy leadership roles within the Black church setting. </p><p> Social science literature, leadership and management studies, Theological studies, and biblical accounts are provided to offer the researcher propositions, theories, philosophies, and frameworks that aid in providing perspective and understanding of the research topic. The origin, prominence, and role of the historic African American church is also discussed extensively in the study. The African American church has been instrumental in advancing the liberation of African Americans at large, but is also directly complicit in the challenges African American clergywomen experience. As such, this study seeks to identify leadership strategies and practices employed by African American clergywomen to overcome the myriad challenges in their leadership roles. Furthermore, this study highlights how African American women in clergy leadership measure their success. The study also spotlights recommendations and lessons African American clergywomen offer to others in similar leadership positions.</p><p>

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Books on the topic "African American clergy African American churches African American leadership"

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Ramsey, Ronald E. Pastoral leadership in the black church. R. Osborne Publishers, 1987.

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Transformative pastoral leadership in the Black church. Palgrave Macmillan, 2005.

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Pulpit & politics: Separation of church & state in the Black church. Judson Press, 2014.

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Bishop Daniel A. Payne: Great black leader. Just Us Books, 2009.

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1947-, Smith Robert Charles, ed. African American leadership. State University of New York Press, 1999.

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For God and race: The religious and political leadership of AMEZ Bishop James Walker Hood. University of South Carolina Press, 1999.

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James, Haskins. African American religious leaders. John Wiley & Sons, Inc., 2007.

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James, Haskins. African American Religious Leaders. John Wiley & Sons, Ltd., 2008.

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Black ministers and laity in the urban church: An analysis of political and social expectations. University Press of America, 1987.

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Leading your African American church through pastoral transition. Judson Press, 2010.

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Book chapters on the topic "African American clergy African American churches African American leadership"

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Harris, Forrest E. "Theology, Praxis, and Leadership: Paradigm for Black Churches." In T&T Clark Handbook of African American Theology. T&T Clark, 2019. http://dx.doi.org/10.5040/9780567675477.ch-024.

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"6 In the streets of the black metropolis: a profile of black urban clergy and churches." In The Black Church in the African American Experience. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822381648-008.

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"5 In the receding shadow of the plantation: a profile of rural clergy and churches in the black belt." In The Black Church in the African American Experience. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822381648-007.

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Newman, Mark. "An Overview: Catholics in the South and Desegregation, 1971–1992." In Desegregating Dixie. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0010.

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The early 1970s saw growing disillusionment among southern African American Catholics with diocesan desegregation policies that had produced little desegregation, ignored blacks in the decision-making process and deprived black communities of valued institutions, leaving their members often feeling unwelcome in formerly white schools and churches. In response, the vast majority of prelates continued, and some, occasionally, built new, de facto black churches, no longer viewing them as unacceptable signs of segregation but as a vital part of the Church’s outreach to the African American community. In 1989, George A. Stallings Jr. broke with the Catholic Church by forming Imani Temple and inaugurating the independent African-American Catholic Congregation. Most African American Catholics did not follow him out of the church, although many sympathized with his criticism of racism within it. Blacks in the South and nation remained underrepresented among Catholic clergy and religious and on the staff of diocesan agencies.

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Booker, Vaughn A. "“Jazzing Religion”." In Lift Every Voice and Swing. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479892327.003.0002.

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This chapter discusses the Afro-Protestant mainline in the era when jazz emerged as a distinct profession. In the 1920s and 1930s, religious race professionals provided editorial commentary on African American entertainment and social gatherings through their denominational newspapers and the black press. Jazz competed with middle-class African American religious leaders for the minds, time, and even finances of African American youth. At the same time, these churches and clergy were already facing the criticisms of African American intellectuals who questioned the aims of their ministries as well as the moral and intellectual fitness of their ministers. As they faced various challenges to their authority as race representatives, religious race professionals articulated and constructed their Protestant ministries as credible professions for a modern era. Middle-class black Protestants operated as religious race professionals: cultural critics whose pursuit of modern religious identities resulted in their debates to determine the appropriateness of recreation, entertainment, and theatricality in both the daily lives and religious aesthetics of black Protestants. Though middle-class black ministers and intellectuals offered strong criticisms of jazz, the music ultimately emerged as an alternative arena for the practice of interracial community, beyond the interracial ecumenism and fellowships that middle-class black ministers were working to forge.

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Newman, Mark. "Desegregation of Southern Catholic Institutions, 1945–1970." In Desegregating Dixie. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0007.

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Many of the values that led southern Catholic leaders to support secular desegregation also led them to desegregate Catholic institutions. In some cases, particularly in parts of the peripheral South, prelates desegregated Catholic schools, hospitals and churches ahead of secular change. In other instances, especially in the Deep South, ordinaries acted largely in tandem with secular desegregation, although occasionally more extensively, and sometimes partly or substantially in response to federal financial pressure. Some ordinaries eschewed publicity, while others publicly announced desegregation. In deciding policy, all prelates considered the extent or absence of secular desegregation and the nature of public and Catholic lay and clergy opinion in their dioceses, as well as the views of their consultors. Most prelates confined school desegregation to Catholic admissions, thereby restricting its impact because of large African American Protestant enrollment in black Catholic schools and limiting opposition to a change that brought only token desegregation.

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Royles, Dan. "There Is a Balm in Gilead." In To Make the Wounded Whole. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469661339.003.0006.

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This chapter describes the work of The Balm in Gilead, which grew out of the efforts of Pernessa Seele, an immunologist at Harlem Hospital, to organize local Black faith leaders to address AIDS through the Harlem Week of Prayer for the Healing of AIDS. As Seele trained African American clergy to incorporate AIDS education into their ministry, she also confronted entrenched homophobia in Black religious institutions. Accordingly, The Balm in Gilead designed programs that would help churches accept and include gay members. In 2001, Seele contracted with the Centers for Disease Control and Prevention to extend her work with Black churches to sub-Saharan Africa, setting up programs in Côte d’Ivoire, Kenya, Nigeria, Zimbabwe, and Tanzania. She argued that because of Black people’s particular relationship with church and faith, the approach that The Balm in Gilead had developed in the United States would work in Africa as well. At the same time, this work intersected with a growing interest in addressing “global AIDS” among U.S. leaders, including Presidents Bill Clinton and George W. Bush, who saw the spread of the disease in Africa as a growing threat to international security.

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Murphy, Mary-Elizabeth B. "The Women Will Be Factors in the Present Campaign." In Jim Crow Capital. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469646725.003.0002.

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This chapter examines black women’s national politics in the 1920s. For years, African American women had been organizing in their churches, mutual benefit associations, the Phyllis Wheatley Young Women’s Christian Association, and clubs. The ratification of the Nineteenth Amendment and pending presidential election in 1920 inspired women to connect their existing alliances with partisan causes. Black women seized on their location in the nation’s capital to advocate on behalf of African Americans living across the country. Black women across the city formed eight, distinctive political organizations, using them as instruments to lobby for economic justice, protest southern disfranchisement, express opinions about Supreme Court nominations, and weight in on which monuments and memorials would grace the national mall. While elite and middle-class women dominated the leadership of most political organizations, the National Association of Wage Earners attracted a working-class membership through its unique recruitment strategies and mission of economic justice.

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Case, Sarah H. "Respectability and Reform." In Leaders of Their Race. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041235.003.0005.

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This chapter focuses on the relationship of Spelman women to their education as students and alumnae between the 1880s and the 1920s. The African American women who attended Spelman Seminary incorporated the message of the seminary with values they learned from their families, churches, and community to fashion their own definition of respectable Christian womanhood. Although accepting the school’s message of moral improvement, alumnae perceived it as a means to attain leadership and an opportunity to work for individual and social uplift. Spelman alumnae viewed their cultivation of personal respectability, their work as homemakers and professionals, and their church and club organizations as their responsibility as educated women and as part of their quest for social and racial justice.

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