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Journal articles 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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1

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

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2

ENGEL, ELISABETH. "Southern Looks? A History of African American Missionary Photography of Africa, 1890s–1930s." Journal of American Studies 52, no. 2 (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 tro

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3

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 awar

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4

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 (2001): 667. http://dx.doi.org/10.2307/2675170.

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5

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 (2003): 187–91. http://dx.doi.org/10.1093/jaar/71.1.187-a.

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6

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 (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 r

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7

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 (2001): 648–50. http://dx.doi.org/10.1086/490954.

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8

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 (1998): 147–74. http://dx.doi.org/10.1017/s0021853797337165.

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9

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 (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 co

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10

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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11

Heatwole, Charles. "A Geography of the African Methodist Episcopal Zion Church." Southeastern Geographer 26, no. 1 (1986): 1–11. http://dx.doi.org/10.1353/sgo.1986.0006.

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12

Martin, S. D. "Review: Social Protest Thought in the African Methodist Episcopal Church, 1862-1939." Journal of the American Academy of Religion 71, no. 1 (2003): 187–91. http://dx.doi.org/10.1093/jaar/71.1.187.

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13

Harris, Paul W. "Dancing with Jim Crow: The Chattanooga Embarrassment of the Methodist Episcopal Church." Journal of the Gilded Age and Progressive Era 18, no. 2 (2019): 155–73. http://dx.doi.org/10.1017/s1537781418000695.

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AbstractAfter the Civil War, northern Methodists undertook a successful mission to recruit a biracial membership in the South. Their Freedmen's Aid Society played a key role in outreach to African Americans, but when the denomination decided to use Society funds in aid of schools for Southern whites, a national controversy erupted over the refusal of Chattanooga University to admit African Americans. Caught between a principled commitment to racial brotherhood and the pressures of expediency to accommodate a growing white supremacist commitment to segregation, Methodists engaged in an agonized

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14

Limbo, Ernest M., and Julius H. Bailey. "Around the Family Altar: Domesticity in the African Methodist Episcopal Church, 1865-1900." Journal of Southern History 72, no. 4 (2006): 963. http://dx.doi.org/10.2307/27649282.

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15

Best, W. D. "Around the Family Altar: Domesticity in the African Methodist Episcopal Church, 1865 -1900." Journal of American History 93, no. 2 (2006): 543. http://dx.doi.org/10.2307/4486304.

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16

Dodson, Jualynne E. "Around the Family Altar: Domesticity in the African Methodist Episcopal Church, 1865-1900 (review)." Catholic Historical Review 93, no. 2 (2007): 452–53. http://dx.doi.org/10.1353/cat.2007.0161.

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17

Butner, Bonita K. "The Methodist Episcopal Church and the Education of African Americans after the Civil War." Christian Higher Education 4, no. 4 (2005): 265–76. http://dx.doi.org/10.1080/15363750500182596.

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18

Ranger, Terence, and James T. Campbell. "Songs of Zion. The African Methodist Episcopal Church in the United States and South Africa." Journal of Religion in Africa 27, no. 4 (1997): 426. http://dx.doi.org/10.2307/1581911.

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19

Watson, R. L., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." International Journal of African Historical Studies 30, no. 1 (1997): 144. http://dx.doi.org/10.2307/221554.

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20

Gregg, Robert, and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Journal of American History 83, no. 2 (1996): 638. http://dx.doi.org/10.2307/2945017.

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21

Kunnie, Julian E., and James T. Campbell. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." African Studies Review 40, no. 2 (1997): 215. http://dx.doi.org/10.2307/525164.

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22

Close, Stacey. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." History: Reviews of New Books 24, no. 3 (1996): 138. http://dx.doi.org/10.1080/03612759.1996.9951344.

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23

Dodson, Jualynne E. "Julius H. Bailey, Around the Family Altar: Domesticity in the African Methodist Episcopal Church 1865-1900." Journal of African American History 91, no. 4 (2006): 476–78. http://dx.doi.org/10.1086/jaahv91n4p476.

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24

Seraile, William, and Annetta Louise Gomez-Jefferson. "In Darkness with God: The Life of Joseph Gomez, a Bishop in the African Methodist Episcopal Church." Journal of American History 87, no. 2 (2000): 743. http://dx.doi.org/10.2307/2568902.

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25

Martin, Sandy Dwayne, and Annetta Louise Gomez-Jefferson. "In Darkness with God: The Life of Joseph Gomez, A Bishop in the African Methodist Episcopal Church." Journal of Southern History 67, no. 2 (2001): 482. http://dx.doi.org/10.2307/3069915.

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26

Harvey, Louis Charles. "Book Review: … Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa." Missiology: An International Review 26, no. 2 (1998): 225–26. http://dx.doi.org/10.1177/009182969802600238.

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27

Ashcraft, William M. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa. James T. Campbell." Journal of Religion 77, no. 3 (1997): 475–76. http://dx.doi.org/10.1086/490039.

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28

Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

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AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mo

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29

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

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30

Geysbeek, Tim. "From Sasstown to Zaria: Tom Coffee and the Kru Origins of the Soudan Interior Mission, 1893–1895." Studies in World Christianity 24, no. 1 (2018): 46–65. http://dx.doi.org/10.3366/swc.2018.0204.

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This article 1 underscores the key role that Tom Coffee, an ethnic Kru migrant from Sasstown, Liberia, played in founding the Soudan Interior Mission (SIM). Coffee journeyed with Walter Gowans and Thomas Kent up into what is now northern Nigeria in 1894 to help establish SIM. Gowans and Kent died before they reached their destination, the walled city of Kano. SIM's other co-founder, Rowland Bingham, did not travel with his friends, and thus lived to tell his version of their story. By using materials written in the 1890s and secondary sources published more recently, this work provides new ins

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31

Baruth, Meghan, and Sara Wilcox. "Psychosocial mediators of physical activity and fruit and vegetable consumption in the Faith, Activity, and Nutrition programme." Public Health Nutrition 18, no. 12 (2014): 2242–50. http://dx.doi.org/10.1017/s1368980014002808.

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AbstractObjectivePerforming and publishing mediator analyses, whether significant or null, provides insight into where research efforts should focus and will assist in developing effective and powerful behaviour change interventions. The present study examined whether self-efficacy, social support and church support mediated changes in leisure-time physical activity (PA) and fruit and vegetable (F&V) consumption in a faith-based intervention.DesignA 15-month PA and F&V intervention, guided by the structural ecological model, targeted the social, cultural and policy influences within th

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32

Davidson, Christina Cecelia. "The African Methodist Episcopal Church: A History. By Dennis C. Dickerson. Studies in Reformation Studies 1. Cambridge: Cambridge University Press, 2020. xii + 602 pp. $34.99 paper." Church History 90, no. 2 (2021): 479–81. http://dx.doi.org/10.1017/s0009640721001967.

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33

Sernett, Milton C. "Songs of Zion: The African Methodist Episcopal Church in the United States and South Africa. By James T. Campbell. New York: Oxford University Press, 1995. xv + 418 pp. $55.00." Church History 66, no. 1 (1997): 159–60. http://dx.doi.org/10.2307/3169688.

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34

Baldwin, L. V. "Social Protest Thought in the African Methodist Episcopal Church. Edited by Stephen W. Angell and Anthony B. Pinn. Knoxville, Tenn.: The University of Tennessee Press, 2000. 357 pp. $22.50." Journal of Church and State 42, no. 3 (2000): 589–90. http://dx.doi.org/10.1093/jcs/42.3.589.

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35

Baldwin, Lewis V. "Around the Family Altar: Domesticity in the African Methodist Episcopal Church, 1865–1900. By Julius H. Bailey. The History of African-American Religions. Gainesville: University Press of Florida, 2005. xii + 153 pp. $59.95 cloth." Church History 75, no. 3 (2006): 684–86. http://dx.doi.org/10.1017/s0009640700098899.

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36

Greene-Hayes, Ahmad. "The African Methodist Episcopal Church. A history. By Dennis C. Dickerson. Pp. xii + 602 incl. 22 ills. Cambridge–New York: Cambridge University Press, 2020. £89. 978 0 521 19152 4." Journal of Ecclesiastical History 72, no. 3 (2021): 684–86. http://dx.doi.org/10.1017/s0022046921000208.

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37

Harvey, Paul. "Social Protest Thought in the African Methodist Episcopal Church, 1862–1939. Edited by Stephen W. Angell and Anthony B. Pinn. Knoxville: University of Tennessee Press, 2000. xxxii + 357 pp. $50.00 cloth; $22.50 paper." Church History 72, no. 1 (2003): 224–25. http://dx.doi.org/10.1017/s0009640700097250.

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38

"Disciples of liberty: the African Methodist Episcopal Church in the age of imperialism, 1884-1916." Choice Reviews Online 38, no. 06 (2001): 38–3281. http://dx.doi.org/10.5860/choice.38-3281.

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39

"Social protest thought in the African Methodist Episcopal Church, 1862-1939." Choice Reviews Online 38, no. 06 (2001): 38–3281. http://dx.doi.org/10.5860/choice.38-3281a.

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40

"Songs of Zion: the African Methodist Episcopal Church in the United States and South Africa." Choice Reviews Online 33, no. 06 (1996): 33–3255. http://dx.doi.org/10.5860/choice.33-3255.

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41

"THE AFRICAN METHODIST EPISCOPAL CHURCH: A HISTORY. By Dennis C.Dickerson. New York: Cambridge University Press, 2020. Pp. xii + 602. Hardback, $120; Paper $34.99." Religious Studies Review 46, no. 4 (2020): 550–51. http://dx.doi.org/10.1111/rsr.14961.

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