Relevant bibliographies by topics / African Methodist Episcopal Church (AME Church)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'African Methodist Episcopal Church (AME Church)'

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Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "African Methodist Episcopal Church (AME Church)"

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Davidson, Christina Cecelia. "Black Protestants in a Catholic Land." New West Indian Guide 89, no. 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.

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The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church and the hardships missionary leaders faced on the island, the article reveals the unequal power relations in the AME Church, demonstrates the significance of the southeast to Dominican AME history, and brings the Dominican Republic into larger discussions of Afro-diasporic exchange in the circum-Caribbean.
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ENGEL, ELISABETH. "Southern Looks? A History of African American Missionary Photography of Africa, 1890s–1930s." Journal of American Studies 52, no. 2 (May 2018): 390–417. http://dx.doi.org/10.1017/s002187581700192x.

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This article traces and analyzes the missionary photography of the African Methodist Episcopal Church (AME), the most important independent black American institution that began to operate in colonial South Africa at the onset of the politics of racial segregation in the 1890s. It argues that AME missionary photography presents a neglected archive, from which a history of black photographic encounters and a subaltern perspective on the dominant visual cultures of European imperialism and Christian missions in Africa can be retrieved. Focussing in particular on how AME missionaries deployed tropes of the culturally refined “New Negro” and the US South in their visual description of South Africa, this article demonstrates that photography was an important tool for black subjects to define their image beyond the representations of black inferiority that established visual traditions constructed.
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Klassen, Pamela E. "The Robes of Womanhood: Dress and Authenticity among African American Methodist Women in the Nineteenth Century." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 39–82. http://dx.doi.org/10.1525/rac.2004.14.1.39.

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AbstractScholars of American religion are increasingly attentive to material culture as a rich source for the analysis of religious identity and practice that is especially revealing of the relationships among doctrine, bodily comportment, social structures, and innovation. In line with this focus, this article analyses the ways nineteenth-century African American Methodist women turned to dress as a tool to communicate religious and political messages. Though other nineteenth-century Protestants also made use of the communicative powers of dress, African American women did so with a keen awareness of the ways race trumped clothing in the semiotic system of nineteenth-century America. Especially for women entering into public fora as preachers and public speakers, dress could act as a passport to legitimacy in an often hostile setting, but it was not always enough to establish oneself as a Christian lady. Considering the related traditions of plain dress and respectability within the African Methodist Episcopal (AME) church, this essay finds that AME women cultivated respectability and plainness within discourses of authenticity that tried—with some ambivalence—to use dress as a marker of the true soul beneath the fabric. Based primarily on the autobiographical and journalistic writings of women such as Jarena Lee, Amanda Berry Smith, Hallie Q. Brown, and Frances Ellen Watkins Harper, as well as accounts from AME publications such as the Christian Recorder and the Church Review, and other church documents, the essay also draws on the work of historians of African American women and historians of dress and material culture. For nineteenth-century AME women, discourses of authenticity could be both a burden and a resource, but either way they were discourses that were often remarkably critical, both of selfmotivation and of cultural markers of class, race, and gender in a world that made a fetish of whiteness.
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Kachun, Mitch, and Lawrence S. Little. "Disciples of Liberty: The African Methodist Episcopal Church in the Age of Imperialism, 1884-1916." Journal of American History 88, no. 2 (September 2001): 667. http://dx.doi.org/10.2307/2675170.

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Martin, S. D. "Review: Disciples of Liberty: The African Methodist Episcopal Church in the Age of Imperialism, 1884-1916." Journal of the American Academy of Religion 71, no. 1 (March 1, 2003): 187–91. http://dx.doi.org/10.1093/jaar/71.1.187-a.

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Hale, Jon N. "Reconstructing the Southern Landscape: The History of Education and the Struggle for Civil Rights in Charleston, South Carolina." History of Education Quarterly 56, no. 1 (February 2016): 163–71. http://dx.doi.org/10.1111/hoeq.12158.

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The city of Charleston, South Carolina, illustrates how educators can use people- and place-based case studies as pedagogical tools to reconstruct a Southern public and historic landscape. Teaching the Foundations of Education course in the city of Charleston makes the history that frames contemporary educational issues such as (re)segregation more visible. In the wake of the recent tragedy at the historic African Methodist Episcopal (AME) church in Charleston that claimed nine lives at the hands of Dylann Roof, place and local history help make a silent history more pronounced. A history of resistance and an ongoing struggle for freedom is inscribed into Charleston's landscape as much as the colonial and antebellum grandeur that captures the imagination, and dollars, of a thriving tourism industry. The public and historic landscape, in short, is in and of itself an educative space that allows educators and students to disrupt popular narratives by making the invisible more visible.
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Pinn, Anthony B. "Disciples of Liberty: The African Methodist Episcopal Church in the Age of Imperialism, 1884-1916. Lawrence S. Little." Journal of Religion 81, no. 4 (October 2001): 648–50. http://dx.doi.org/10.1086/490954.

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ETHERINGTON, NORMAN. "THE AME IN AMERICA AND SOUTH AFRICA Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa. By James T. Campbell. Oxford: Oxford University Press, 1995. Pp. xv+418. (ISBN 0-19-507892-6)." Journal of African History 39, no. 1 (March 1998): 147–74. http://dx.doi.org/10.1017/s0021853797337165.

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

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In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.
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Spencer, Jon Michael. "The Hymnody of the African Methodist Episcopal Church." American Music 8, no. 3 (1990): 274. http://dx.doi.org/10.2307/3052097.

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Dissertations / Theses on the topic "African Methodist Episcopal Church (AME Church)"

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Booyse, Adonis Carolus. "The sovereignty of the African Districts of the African Methodist Episcopal church: A historical assessment." University of Western Cape, 2002. http://hdl.handle.net/11394/7449.

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Philosophiae Doctor - PhD
The worldwide African Methodist Episcopal Church (AME Church) is divided into 20 regional districts. These include thirteen districts in the United States of America (Episcopal Districts 1-13), six districts on the African continent, namely Episcopal Districts 14, 15 and 17-20 and one that comprises Suriname-Guyana, South America, the Caribbean, Windward Islands, Virgin Islands, Dominican Republic, Haiti Jamaica, London and the Netherlands (Episcopal District 16). Each of these districts is administered by a bishop assigned at the seat of the General Conference which is conducted every four year. The General Conference is the highest decision-making body of the AME Church. This research project focuses on the relationship between the American and the African districts of the African Methodist Episcopal Church during the period from 1896 to 2004. It investigates the factors which led to the tensions emerged in the relationship between the American districts and the African districts. It specifically investigates the reasons for the five secession movements that took place in the 15th and 19th Districts of the AME Church in 1899, 1904, 1908, 1980 and 1998. The research problem investigated in this thesis is therefore one of a historical reconstruction, namely to identify, describe and assess the configurations of factors which contributed to such tensions in relationship between the AME Church in America and Africa. The relationships between the American and the African districts of the AME Church have been characterised by various tensions around the sovereignty of the African districts. Such tensions surfaced, for example, in five protest movements, which eventually led to secessions from the AME Church in South Africa. The people of the African continent merged with the American based AME Church with the expectation that they would be assisted in their quest for self-determination. The quest for self-determination in the AME Church in Africa has a long history. The Ethiopian Movement was established by Mangena Maake Mokone in 1892 as a protest movement against white supremacy and domination in the Wesleyan Methodist Church.
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Bulthuis, Kyle Timothy. "Four steeples over the city streets Trinity Episcopal, St. Philip's Episcopal, John Street Methodist, and African Methodist Episcopal Zion churches in New York City, 1760-1840 /." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1417804641&SrchMode=1&sid=3&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220029856&clientId=10355.

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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.

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Booyse, Adonis Carolus. "The sovereignty of the African districts of the African Methodist Episcopal Church :a historical assessment." Thesis, University of the Western Cape, 2010. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_6342_1298630360.

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This research project focuses on the relationship between the American and the African districts of the African Methodist Episcopal Church during the period from 1896 to 2004. It investigates the factors which led to the tensions emerged in the relationship between the American districts and the African districts. It specifically investigates the reasons for the five secession movements that took place in the 15th and 19th Districts of the AME Church in 1899, 1904, 1908, 1980 and 1998. The research problem investigated in this thesis is therefore one of a historical reconstruction, namely to identify, describe and assess the configurations of factors which contributed to such tensions in relationship between the AME Church in America and Africa. The relationships between the American and the African districts of the AME Church have been characterised by various tensions around the sovereignty of the African districts. Such tensions surfaced, for example, in five protest movements, which eventually led to secessions from the AME Church in South Africa. The people of the African continent merged with the American based AME Church with the expectation that they would be assisted in their quest for self-determination. The quest for self-determination in the AME Church in Africa has a long history. The Ethiopian Movement was established by Mangena Maake Mokone in 1892 as a protest movement against white supremacy and domination in the Wesleyan Methodist Church. However, the lack of infrastructure within the Ethiopian Movement and the constant harassment from the Governments of South Africa in the formation of black indigenous churches compelled Mokone to link with a more established and independent Black Church. The AME Church presented such an opportunity to Mokone. The parallels of subordination in the history of the Ethiopian Movement and the AME Church in America gave Mokone to hope that the quest for self-reliance could be attained within the AME Church...

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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.

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Booyse, Adonis Carolus. "The relationship between the congregations of the African Methodist Episcopal Church and the Dutch Reformed Mission Church in Piketberg, 1903-1972." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&amp.

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This thesis investigated the factors contributing to the tense relationship between the congregations of the African Methodist Episcopal Church and the Dutch Reformed Mission Church in Piketberg during 1903-1972. It investigated the reasons why two congregations of colour in a small town as Piketberg were established. The problem that was investigated was a social, historical and religious one of determining which factors contributed to such tension.
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Little, Lawrence S. "A quest for self-determination : the African Methodist Episcopal church during The Age of Imperialism, 1884-1916 /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487846354484218.

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Wilson, Serena Celeste. "Haven for all Hungry Souls: The Influence of the African Methodist Episcopal Church and the Southern Association of Colleges and Schools on Morris Brown College." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/eps_diss/31.

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HAVEN FOR ALL HUNGRY SOULS: THE INFLUENCE OF THE AFRICAN METHODIST EPISCOPAL CHURCH AND THE SOUTHERN ASSOCIATION OF COLLEGES AND SCHOOLS ON MORRIS BROWN COLLEGE By Serena Celeste Wilson Morris Brown College is a small, private historically Black college located near downtown Atlanta, Georgia. The College is the only post-secondary institution in Georgia founded by Blacks for the purpose of educating Blacks. The relationship between Morris Brown College, and the African Methodist Episcopal Church and the Southern Association of Colleges and Schools presents an untapped area of research regarding the how external regulatory and fiscal contributing bodies influence the internal mission, culture and management of an institution of higher education. Morris Brown College presents a unique case because, since its founding, it has maintained a close affiliation with the Church that established it. Yet, in recent years, its financial existence has been dependent upon the receipt and use of public funding—which is intricately tied to accrediting standards and oversight. In 2003 the College lost its accreditation. This study employs an ethnographic case-study qualitative research design to explore how the College’s relationship with these bodies influenced the institution’s organizational structure, fiscal management, and administrative culture and identity. The study’s findings indicate that the College’s relationship with the Southern Association of Colleges and Schools was largely reflective of the values, ideals, and perspectives of who represented the College at any given time. The College’s relationship with its founding body, the African Methodist Episcopal Church, was primarily maintained through the placement of Church members (largely clergy) on the College’s board of trustees, and evidenced in the College’s ideology and mission. Although an autonomous operating body, the College’s relationships with these two bodies are complicated by the institution’s reliance on continued financial support from the Church, and validation (in the form of accreditation) from SACS. While healthy working relationships with both bodies are not mutually exclusive, the internal planning, governance, and evaluation of the College must necessarily consider the values and expectations of these (and other) external entities.
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Scott, Carol. "Common foundations the hymnals of the United Methodist Church and the black Methodist denominations /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Washington, Ralph Vernal. "An evaluative study of African Methodist Episcopal Zion and Christian Methodist Episcopal denominations' plan for church union." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Books on the topic "African Methodist Episcopal Church (AME Church)"

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Dickerson, Dennis C. African Methodism and its Wesleyan heritage: Reflections on AME Church history. Nashville, Tenn: AMEC Sunday School Union, 2009.

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Dickerson, Dennis C. A liberated past: Explorations in AME Church history. Nashville, Tenn: AMEC Sunday School Union, 2003.

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Canter, Brown, ed. Laborers in the vineyard of the Lord: The beginnings of the AME Church in Florida, 1865-1895. Gainesville, FL: University Press of Florida, 2001.

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Newman, Richard S. Freedom's prophet: Bishop Richard Allen, the AME Church, and the black founding fathers. New York and London: New York University Press, 2008.

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Doyle, Ruby Wilkins. A Richard Allen celebration: Religious plays and pageants for all age groups. Winona, MN (107 Lafayette, Winona 55987): Apollo Books, 1985.

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Your church and you. Nashville, Tenn: AMEC Sunday School Union/Legacy Pub., 1989.

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

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African Methodist Episcopal Church. Commission on Worship and Liturgy. The book of worship of the African Methodist Episcopal Church. Nashville, Tenn: Dr. Johnny Barbour, Jr., 2005.

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Church, African Methodist Episcopal. A.M.E. Church liturgy (revised). Nashville, Tenn: A.M.E. Sunday School Union, 2009.

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Cummings, Frank C. The First Episcopal District's historical review of 200 years of African Methodism. Philadelphia, Pa: First Episcopal District, African Methodist Episcopal Church, 1987.

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Book chapters on the topic "African Methodist Episcopal Church (AME Church)"

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

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

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

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

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

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Gonzalez, Aston. "Religion, Rights, and the Promises of Reconstruction." In Visualizing Equality, 197–232. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469659961.003.0008.

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This chapter investigates how African American activist-artists adopted new strategies to realize the promises of Reconstruction and partnered often with leaders of the African Methodist Episcopal (AME) Church leadership to accomplish these. Black image producers used their reputations and successes to encourage opportunities for, and exercise newly granted rights to, black people after the Civil War. They funded black education, supported black Reconstruction politicians, and celebrated constitutional amendments; one even attained political office. They crafted images that revealed their investment in the visual culture of John Brown, black Union veterans, and the future of Cuba. Just as these black activist artists backed the AME Church, so the AME Church leadership repeatedly encouraged its readers to collect, reflect upon, and draw inspiration from their images and the messages that they communicated.
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McCreless, Patrick. "Richard Allen and the Sacred Music of Black Americans, 1740–1850." In Theology, Music, and Modernity, 201–16. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198846550.003.0010.

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This chapter’s central claim is that the notion of freedom, in the context of theology, music, and modernity (1740–1850), is incomplete if it does not address the sacred music of the enslaved people of North America during this period—a population for whom theology, music, and freedom were of enormous personal and social consequence. The central figure in this regard is Richard Allen (1760–1831), who in 1816 founded the African Methodist Episcopal (AME) Church, the first independent black religious denomination in the United States. Allen was born enslaved, in Philadelphia or Delaware, but was able to purchase his freedom in 1783. He had already had a conversion experience in 1777, and once he gained his freedom, he became an itinerant preacher, ultimately settling in Philadelphia, where he preached at St George’s Methodist Church and a variety of venues in the city. In 1794 he led a walkout of black members at St George’s, in protest of racism; and over the course of a number of years he founded Mother Bethel, which would become the original church of the AME. This chapter situates Allen in the development of black sacred music in the US: first, as the publisher of hymnals for his church (two in 1801, and another in 1818); and second, as an important arbitrator between the traditions and performance styles of Protestant hymnody as inherited in the British colonies, and an evolving oral tradition and performance style of black sacred music.
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Freeman, Tyrone McKinley. "Making Madam C. J. Walker." In Madam C. J. Walker's Gospel of Giving, 25–54. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043451.003.0002.

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Chapter 1 presents the early life experiences of Sarah Breedlove and their influences in shaping Madam C. J. Walker’s identity, sense of responsibility to others, and philanthropic giving. Her philanthropy began to form when she was a poor, widowed migrant moving around the South dependent upon a robust philanthropic network of black civil society institutions and black women who cared for her during the most difficult period of her life. The chapter shows how she was socialized into respectability, racial uplift ideology, generosity, and philanthropic giving by a group of St. Louis black churchwomen and clubwomen, whose support and mentoring enabled her to change her life course. In outlining her early membership and involvement with key networks of women, including washerwomen, the African Methodist Episcopal (AME) Church’s Mite Missionary Society, and the Court of Calanthe fraternal order, the chapter demonstrates the formation of Madam Walker’s moral imagination as the foundation for her philanthropic life. It situates Walker within the culture of the AME Church, which immersed her in faith, black history, self-help and racial uplift ideologies, education, activism, and internationalism. In the process, the chapter reveals Walker’s formation of a moral imagination that integrated business and philanthropy, embraced particular causes, and forged diverse means of giving.
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Gershenhorn, Jerry. "No Man Is Your Captain." In Louis Austin and the Carolina Times. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469638768.003.0002.

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Born in 1898, Louis Austin came of age in rural Halifax County in eastern North Carolina, during an era of increasing oppression of African Americans. Raised in the African Methodist Episcopal church, Austin was greatly influenced by his father, a barbershop owner, who taught his children that all people were equal before God. Austin moved to Durham in 1921 to attend the National Training School, now North Carolina Central University. In Durham, Austin encountered a black community with a thriving black middle class and many successful black businesses, notably North Carolina Mutual Life Insurance Company and the Mechanics and Farmers Bank, two of the largest black-owned financial institutions in the nation.
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"The Colored Methodist Episcopal Church." In African American Religious History, 251–55. Duke University Press, 2000. http://dx.doi.org/10.1215/9780822396031-027.

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