Dissertations / Theses: 'African American Pentecostal churches'

1

Davis, Dawn E. "Strong Black Women, Depression, and the Pentecostal Church." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6550.

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Depression is a global health concern and among the top two causes of disability and disease. African-Americans often seek help from the Black church, but Pentecostal churches may fail to provide effective support due to doctrinal beliefs. African-American women with depression struggle due to psychosocial implications of the diagnosis. This research study used social constructionism and the biopsychosocial model of health to explore the lived experiences of African- American women suffering from self-reported depression while attending Pentecostal churches in the Northeast United States. Fourteen women, ages 20 to 76, participated in this qualitative, phenomenological study. Data obtained from the semistructured, face-to-face interviewswas analyzed with Moustakas' modified Stevick-Colaizzi-Keen method. Findings included the following main themes: the Pentecostal church was ineffective in dealing with depression, participants drew comfort from personal faith in God, participants emoted through their behavior, most felt they had to wear a mask, traditional supports were used to deal with depression, strength was expected of them, they were blamed by the church for their depression, traumatic experiences were related to depression, and psychological harm was suffered because of Pentecostal church membership. Social change implications included the personal liberation of research participants who shared their experiences. Other implications include the potential for clergy to adopt more supportive practices for their members based on these findings and for mental health professionals to develop treatment options that are more culturally attuned and sensitive.

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Smith, James B. "Role of Spiritual Intelligence in Public Policy in the African American Pentecostal Church." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7749.

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Although many U.S. faith-based organizations have become partners to the government, the African American Pentecostal Church (AAPC), which holds spirituality as a means of serving humanity as its theological framework, has remained a silent partner in public policy engagement. With the framework of spiritual intelligence, this qualitative case study addressed the perceptions of African American Pentecostal leaders regarding how the church’s theology may have an impact on the public policy engagement of its parishioners. Twelve African American Pentecostal Bishops were interviewed, and data were coded and analyzed to identify themes. Results revealed that participants use their spirituality to connect with public policy issues that relate to their personal experiences. Findings also indicated that the AAPC is not an organized denomination, but rather a conglomeration of factions. Lack of an organized epicenter and lack of training and development of its leaders prevent this church from engaging in the public sphere. Although members embrace their responsibility to care for the needs of others, the church lacks a collective response to community issues. Findings may be used to prepare the next generation of AAPC leaders to unify the church to offer spiritual solutions to public policy issues.

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Williams, Lawrence E. Sr. "Educating African-American pentecostal church leaders regarding the prospect of sponsoring charter schools for inner-city youth." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2008. http://digitalcommons.auctr.edu/dissertations/327.

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This study expanded the concept of church-sponsored schools by including charter schools in the definition of church-sponsored schools. Some denominations embraced the idea of local congregations supporting and sponsoring church schools while others had not. scripture and theologians supported and give value to churches providing appropriate learning environments and educational experiences for children who were members of churches as well as children who were not members. Though history prior to the institution of democracy in America indicated joint church-state support of schools for children, the secular mindset of America increasingly separated church and state in public education. This study suggested a new meeting place for the church to join the state in sponsoring schools for children. The new meeting place was charter schools. The argument was presented that Christian churches had a responsibility to educate children through sponsoring church schools. Given the secular mindset of American society, Christian churches had an even greater challenge to establish proper learning environments for children. Middle to high-income Christian families had a greater ability to provide church schools for their children. This study examined how the Christian church, particularly in the inner-city, could provide schools for children from low-income families who traditionally were not served by church-sponsored schools. Focus was given to examining a congregation that was part of a denomination that traditionally had given little support to church-sponsored schools.

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4

Price, Kathryn Yvonne. "Preparing new members for a life of Christian discipleship in a moderate-sized African American Holiness-Pentecostal church." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2000. http://digitalcommons.auctr.edu/dissertations/AAIDP14684.

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The purpose of this dissertation was to develop a discipleship training program at New Horizons Church of God in Christ. The model sought to develop this program with a view towards incorporating elements of the tradition of the Church of God in Christ along with Bible study and intercessory prayer. The project was composed of eight weekly sessions. The purpose of this project was to determine whether this style of training, in conjunction with traditional forms of spiritual formation already in place, would promote more committed church members. This project was developed out of the writer's personal concern for retaining new and oriented members. At the heart of this dissertation is the theory that spiritual transformation takes place as a result of intentional and, consistent Bible study and prayer in a small group setting in addition to the Holiness-Pentecostal discipleship uniquely appropriated through its traditions, worship style and community. The result of this study exposed an added dimension necessary to the process of transformation already present in the Pentecostal Church; that is the small group, in-depth study of the Word of God that promotes a hunger for scripture and therefore a hunger for God. The ultimate aim of this study was to find a way to develop commitment to one's faith in the context of the Church of God in Christ. This project was developed in response to a perceived lack of commitment and understanding of the nature and definition of what it means to be a disciple of Jesus Christ.

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Frahm-Arp, Kaethe Maria. "Women of valour : professional women in South African Pentecostal churches." Thesis, University of Warwick, 2006. http://wrap.warwick.ac.uk/38294/.

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Rapid social change has become a hallmark of post-apartheid South Africa and part of this process has been the expansion of a middle class amongst previously disadvantaged people. My thesis contributes to our understanding of this upward mobility by investigating the role of two Pentecostal-Charismatic Christian churches in helping young, professional, previously disadvantaged women (re)shape their identities and negotiate the various networks of social, economic and political power they encounter as they strive towards socio-economic advancement. The thesis details His People and Grace Bible church and gives an explanation of Pentecostal-Charismatic Christianity in South Africa. In contrast to Latin American studies it is argued that within both churches there was a masculinization, rather than feminization of Christianity, which was attractive to men and women. Using some of Bourdieu's ideas I have tried to show that a central contribution these churches make in the lives of some of their members is to help them develop various social and cultural capital resources, which they felt they lacked. Through their engagement with these churches women (re)shaped their identities seeing themselves as having a life purpose and the potential to realise it. Their identities as mothers, wives and single women were impacted by the ideal of the nuclear family and wifely submission upheld in both churches and which the women in this study tried to fulfil. By aligning themselves with this ideal women found their faith legitimated distancing themselves from their extended families and the various demands of African cultural practices. Both churches strove to establish a sanitised, modem, African Christianity, which promoted individuality and socio-economic success, and offered an alternative to the hedonistic trends of popular Y culture.

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6

Dalton, Harold. "Things most surely believed among us theological unity in the charismatic movement for the purpose of world evangelization as exemplified by members of the steering committee of the North American Renewal Services Committee /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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7

Osgood, Hugh James. "African neo-Pentecostal churches and British Evangelicalism 1985-2005 : balancing principles and practicalities." Thesis, SOAS, University of London, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439770.

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8

Pillay, Gerald J. "A historico-theological study of Pentecostalism as a phenomenon within a South African community." Thesis, Rhodes University, 1985. http://hdl.handle.net/10962/d1001552.

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Preface: An attempt is made in this thesis to document the history of Pentecostalism among Indians in South Africa and to study and evaluate its religious character and main theological tenets. Obviously the peculiar socio-political situation of the Indians in South Africa has influenced the character of Indian Pentecostalism, which has in turn been able to address itself to the critical, cultural and religious disjunctions within this community. Hence an investigation of the dynamic tensions that obtain between crises in the Indian community and Pentecostalism will not only clarify the course of its history but will also explain its theological emphases. However, several studies on Pentecostalism in other communities have concentrated on the sociological dimension almost exclusively and many have even concluded that Pentecostalism is the spontaneous result of psychosocial; economic or cultural upheavals . This kind of reductionism has been largely the result of the uncritical use of 'functional-type' theories postulated by sociologists of religion. Indian Pentecostalism, while it has to be examined within the complex context of the South African community, cannot as we shall show, be adequately explained by any of the prevailing 'functional-type' theories because these theories reduce religion to a sociological function. Since the functional theory has the effect of limiting the perspective on religion to such an extent that the basis of religion, that is, the relation between the individual and faith, is either belittled or ignored, it has been jettisoned in this thesis for an approach free of any deliberately formulated 'theoretical framework'. However, it is necessary to critically examine some of the more popular 'functional-type' theories and the way they have been applied to the study of the Pentecostal movement here and elsewhere, so that by exposing the shortcomings of their application and the contradictions inherent in their assumptions, the approach adopted in this thesis could be clarified.

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Kalonji, Stéphane M. "Umoja youth ministry an educational youth program for African American churches /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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10

Gales, Melinda Dawn. "African-American Baptist Churches in Hanover County, Virginia, 1865-1900." VCU Scholars Compass, 1999. http://scholarscompass.vcu.edu/etd/1518.

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The purpose of this thesis is to examine rural African-American vernacular Baptist churches built in the years following the Civil War. The case study is centered in Hanover County, Virginia, because of the county's strategic location inrelation to the capital of the Confederacy in Richmond. Due to the overwhelming number of slaves, Anglo-Americans attempted to suppress African identity by forcing slaves to attend Anglo-American churches. A number of African-American congregations were secretly organized during the time of slavery. Until the fall of Richmond in spring 1865, African-Americans were not allowed to assemble publicly without Anglo-American supervision. In the years following Emancipation, African-Americans began separating from the Anglo-American congregations to formindependent churches. Upon separation, worship services were held in brush arbors and/or old shanties and were occasionally held in Anglo-American churches. Eventually, African-American church members acquired land to erect churches of their own. Using Chestnut Grove Baptist Church (circa 1870), Shiloh Baptist Church(circa 1877), Union Baptist Church (circa 1885) and Second Union Baptist Church (circa 1885) in Hanover County as a case study, this thesis asks precisely who built these churches, how they were constructed and why they were built the way theywere built.

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11

Reiss, Stephanie Rosel. "Religion and Resistance: African Baptist Churches in Virginia." W&M ScholarWorks, 1997. https://scholarworks.wm.edu/etd/1539626089.

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12

George, Monis. "Examining the impact of integrated Christian activities for improving inter-generational relationships in Indian Pentecostal Churches." Thesis, Drew University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3700258.

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The Indian churches in the United States consist of mostly two groups of people, namely, those who migrated directly from India known as the first generation, and those who are born and brought up in the United States, otherwise known as the second generation. The first generation keeps many traditions, practices, and ideologies they brought from their country of origin. They assume that these are superior to most of the other cultures, and hence need to be preserved by future generations. The second generation does not think much about the first generation's cultural and ethnic norms and are not willing to give such prominence to their prerogatives. Since they were born into a different cultural scenario and raised in a postmodern society, these traditions and ideologies of their parents' generation do not seem to have contemporary relevance in their day-to-day lives. Therefore, the silent encounters, otherwise called inter-generational conflicts, occurring between these two groups culminate in the exodus of the younger generation from "their home churches and possibly from the Christian faith" itself.

The thesis examines how participation in integrated Christian activities affects inter-generational relationships in the first and second generation of the Indian Pentecostal Churches. The project also identifies the dynamics of inter-generational relationships in order to build healthy families, because such families will be the basic units for the existence of healthy churches and societies.

In reference to the aforementioned thesis, the project provided an incredible opportunity for both groups to interact together and bring forth better solutions for healthier inter-generational relationships. It is evident that even though all churches are very much concerned about this phenomenon, many have not been able to do much in addressing the problem with plans for corrective actions. Therefore, the evaluation and research opened the way for greater discussion between both generations. Moreover, the researcher is confident that positively touch the generations to come.

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13

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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Johnson, Birgitta Joelisa. ""Oh, for a thousand tongues to sing" music and worship in African American megachurches of Los Angeles, California /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1579171881&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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15

Wilcots, Anthony W. "Who is responsible? an exploration of the black church's charge to bring wholeness to the suffering African American family /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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16

Wesley, Howard-John. "Prescriptive preaching preaching to the next generation of Black churchgoers /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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17

Maclin, Vickey L. "Barriers to the utilization of mental health services in African American church communities a qualitative and descriptive study of pastors' perceptions /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p088-0158.

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18

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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19

Alexander, Perry. "Developing an evangelistic strategy for an African-American church Olney Street Baptist Church /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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20

Cooper, Luther Charles. "A manual for pastoral counseling in the black context of pastoral ministry at the Mt. Zion Baptist Church, Akron, Ohio." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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21

Glover, David Edward. "Developing a model for changing the traditional pattern of evangelism in the black church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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22

McLendon, Eric Blake. "Slave missions and membership in North Alabama." Auburn, Ala., 2006. http://repo.lib.auburn.edu/2006%20Fall/Theses/MCLENDON_ERIC_1.pdf.

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23

Watkins, Mary Thompson. "Restructuring Christian education in an African-American church." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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24

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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25

Wubbenhorst, Jeffrey Kendall. "Brothers in heaven, strangers on earth reconciling the black and evangelical churches /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0631.

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26

Smalridge, Scott. "Early American Pentecostalism and the issues of race, gender, war, and poverty : a history of the belief system and social witness of early twentieth century Pentecostalism and its nineteenth century holiness roots." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21265.

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Early American Pentecostalism had an ambiguous social witness, which contained both radical and conservative elements. The millennarian-restorationist core of the Pentecostal belief system was prophetic and counter-cultural in that it inspired adherents to denounce the injustices of the status quo and announce the justice of the soon-coming Kingdom of God. Consequently, in the earliest years of the American movement, many Pentecostals, professed and practiced (1) racial equality, (2) gender equality, (3) pacifism, and (4) anti-capitalism. However, this prophetic social witness co-existed, from the very beginning, with a strong conservative ethos, which defended the norms, beliefs, and values of nineteenth-century 'Evangelical America' against the apparent religious and cultural 'anarchy' of modern society. As Pentecostal groups (especially white Pentecostal groups such as the Assemblies of God) organised, institutionalised, and rose in socioeconomic status, the prophetic voices of early Pentecostalism were increasingly ignored, and the conservative ethos grew to dominate Pentecostal social concerns.

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27

McLendon, Howard A. "Postmodern homiletics and authority in the African American preaching tradition." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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28

Addo, Giuseppina. "Worshipping on Zoom: A Digital Ethnographic Study of African Pentecostals Churches and their Liturgical Practices during Covid-19." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-23360.

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Drawing on theoretical concepts of affordance and affect, and by conducting a digital ethnographic research on African Pentecostal communities in Northern Italy, the research analyses how offline liturgical practice are translated in online platforms such as Zoom and Free Conference Call during the Covid-19 global pandemic. It is argued that online affordances such as the chat box and emojis are used by believers to communicate affective moments during worship services, while the mute button is used as a tool by leaders to wield their power to restore order and surveillance. Thus, some of the traditional power dynamics between worshippers, as well as performative aspects of Christianity are brought into the digital space. We also find that digital platforms can in fact, constraint religious practices, however believers use creative ways to circumvent some of the obstacles by re-appropriating the digital tools available to express spirituality and to intimately connect with fellow worshippers.

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29

Bellamy, Brian Odem. "An examination of prevalent twenty-first century models of community engagement by the black churches." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/24285.

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This thesis examines three prevalent models of community engagement in the black churches in the United States of America since the year 2000. It will contribute to existing scholarship by identifying theological motivations for community engagement by the black churches, and assessing the extent to which the black churches address and fulfill criteria for advancing liberation delineated from three generations of scholarship in Black Theology. This shall provide theological insight into the continued social relevance of the black churches. Existing scholarship has shown that the black churches historically have engaged the oppressed communities they have served by addressing their secular and social needs in addition to their spiritual ones, with a sense of mission to affirm human dignity and advance social justice. This praxis of liberation through community engagement was necessitated by the oppressive contexts in which the black churches were founded, and has continued in varied ways in tandem with shifts in social location of black people in America. Black church community initiatives have also been marked among three generations of scholars in Black Theology, who have delineated imperatives for which the black churches might engage their communities to fully continue the praxis of liberation in the present. The interrelated aims of this thesis are to discover the theological motivations of black church community engagement agents, and, to consider the extent to which the community engagement initiatives of the black churches of the twenty-first century address critical theological criteria from Black Theology for advancing liberation; each of which will help to illuminate theological implications for the continued social relevance of the black churches. This project requires an examination of contemporary models of black church community engagement in their own social reality. The models of community engagement that are researched are grass-roots movements where black churchpersons use non-violent direct action to advance particular social justice causes, community development corporations where churches filter grant money from the government to create economic opportunities for their local communities, and megachurch initiatives where congregations use the revenue of their large memberships to effect positive change in their communities. Local examples of each model are examined from a grounded theory approach through interviews with clergy and community workers, observations of worship and program activities, and textual analysis of bulletins, websites, and brochures.

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Sneed, Petronella. "Redemption's sweet song /." Read thesis online, 2010. http://library.uco.edu/UCOthesis/SneedP2010.pdf.

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31

Mwani, Joshua Tepillah. "Jesus and Legion: A socio-political perspective on demon possession and exorcism in Mark 5:1-20 and in African Pentecostal Churches." Diss., University of Pretoria, 2001. http://hdl.handle.net/2263/78485.

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32

Anderson-Cole, Jairite. "Evaluation of a Domestic Violence Awareness Campaign for Black Churches and Their Response." Thesis, Nyack College, Alliance Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10284872.

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This project was developed to help black clergy and churches become effective in developing a place that supports families dealing with issues of Domestic Violence; since historically the black church has been a place of refuge and support for the black community and more specifically black women and children.

Chapter 1 defines Domestic Violence and states the Hypothesis, details the problem regarding the lack of an effective response by black clergy and predominately black churches regarding addressing issues related to domestic violence. Theological foundation supporting a call to action for clergy to understand that scripture speaks against violence and should not be misconstrued to justify violence in families struggling with these issues.

Chapter 2 the Literature review will focus on the problems and reasons why Black clergy and predominantly Black churches do not have a better awareness and response regarding domestic violence. The literature review will also address the significance of focusing on domestic violence in Black Churches.

Chapter 3 will explain the Methodology used to approach the subject of domestic violence with black clergy. Chapter three will further examine the project tool and the significance of having a pre-and post-survey following a Domestic violence awareness video; to achieve positive results for black clergy to bring about a difference for black churches to respond to parishioner’s issues related to domestic violence.

Chapter 4 will affirm the hypotheses and analyze the qualitative research data collected regarding black clergy response pre-and post-survey. Chapter four will also summarize the research project and its findings.

Chapter 5 will conclude with researcher’s final thoughts and suggestions for black clergy and churches moving forward in remaining actively involved with issues related to domestic violence.

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McGravey, Kevin. "Democracy and the divine re-examining the role of religion in the American public /." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1328.

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Roach, Anthony. "A biblical program for building new self-love in African American males and fathers." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Woodard, Melvin J. "Attempting to manage change in a black Baptist church." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Woodson, Terrance S. "Church planting dynamics in the black middle class community." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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37

McLemore, James H. "Strengthening the Black family through the development of church home fellowship groups at St. Paul A.M.E. Church." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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38

Thomas, Gregory E. "Historical and cultural significance of ordination as power and control within dually aligned African American Baptist churches in Massachusetts." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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39

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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40

Bell, Tenolian Rodney. "Factors that influence African-American church goers to seek help from their churches as opposed to traditional social service agencies /." The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu14879457445735.

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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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42

Reedus, Marion Donel. "Leadership and management in the black church." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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43

Walker, Carolyn C. "An evaluation of the effects of the "Nurture for Baptists churches program" as a pedagogical ministry for the Black, educated, young adult woman." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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44

Peterson, Willie O. "A post-graduate core urban curriculum to fill the gap between seminary training and urban American ministry." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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45

Hardaway, Gregory S. "Effectively pastoring a small inner city congregation." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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46

Wickham, Anna. "That Old Time Religion: The Influence of West and Central African Religious Culture on the Music of the Azusa Street Revival." Thesis, The University of Arizona, 2014. http://hdl.handle.net/10150/323242.

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The Azusa Street Revival was a movement started in 1906 by a small group of black individuals at a prayer meeting in Los Angeles, California. The revival is largely considered the beginning of the Pentecostal movement. This paper investigates the relationship between the worship practices of the Azusa Street Revival and the musical and religious traditions of the West and Central African peoples who were the ancestors of some of the most prominent and influential participants in the movement. These practices, which include spirit possession, physical movement and rhythm, musical collaboration, and indeterminate times of worship, seemingly made their way from Africa into the daily lives of African American slaves, where they were adopted by participants at the American camp meetings of the early nineteenth century. From there, these West and Central African musical traditions became instituted in the holiness movement, the precursor to the Azusa Street Revival.

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47

Crichton, Iain William. "Ghostwriting a tool for getting oral-urban church leaders in print /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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48

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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49

Caudle, Steve. "A strategy for evangelizing African American men at the Harmony Missionary Baptist Church, Lakeland, Flordia [sic]." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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50

Dunbar, Paul Lawrence. "Prince Hall Freemasonry: The other invisible institution of the black community." Thesis, University of North Texas, 2006. https://digital.library.unt.edu/ark:/67531/metadc5325/.

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The black church and Prince Hall Freemasonry both played important roles in the black experience in America. Freemasonry and the black church; one secular, the other spiritual, played equally important, interrelated roles in the way the black community addressed social, political, and economic problems in the eighteenth and nineteenth centuries.

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Dissertations / Theses on the topic 'African American Pentecostal churches'

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