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Relevant bibliographies by topics / First United Methodist Church

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Academic literature on the topic 'First United Methodist Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "First United Methodist Church"

1

Kirkegaard, R. Lawrence. "First United Methodist Church Cumming, Cumming, GA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786699.

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Ferguson, John L., and Elliott McDonald McManus. "History of the First United Methodist Church of Newport, Arkansas, 1874-1984." Arkansas Historical Quarterly 45, no. 1 (1986): 66. http://dx.doi.org/10.2307/40025534.

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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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Kangwa, Jonathan. "The Legacy of Peggy Hiscock: European Women’s Contribution to the Growth of Christianity in Zambia." Feminist Theology 28, no. 3 (May 2020): 316–33. http://dx.doi.org/10.1177/0966735020906940.

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The history of Christianity in Africa contains selected information reflecting patriarchal preoccupations. Historians have often downplayed the contributions of significant women, both European and indigenous African. The names of some significant women are given without details of their contribution to the growth of Christianity in Africa. This article considers the contributions of Peggy Hiscock to the growth of Christianity in Zambia. Hiscock was a White missionary who was sent to serve in Zambia by the Methodist Church in Britain. She was the first woman to have been ordained in the United Church of Zambia. Hiscock established the Order of Diaconal Ministry and founded a school for the training of deaconesses in the United Church of Zambia. This article argues that although the nineteenth- and twentieth-century missionary movement in Africa is associated with patriarchy and European imperialism, there were European women missionaries who resisted imperialism and patriarchy both in the Church and society.

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Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (October 20, 2018): 321. http://dx.doi.org/10.3390/rel9100321.

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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.

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Perry, C. Wayne. "First Look: What Brings Clergy Candidates into Ministry and What Happens When They Don't Get it." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 57, no. 1 (March 2003): 15–25. http://dx.doi.org/10.1177/154230500305700103.

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This article reports on a retrospective examination of all candidates for ordained ministry in Alabama-West Florida Annual Conference of The United Methodist Church from September 1995 to 1998. The results showed, contrary to expectations, that clergy in this annual conference are significantly more likely than the general population to become physically ill when placed under stress. One of the major stressors identified in this study was the likelihood that the clergy persons will not receive the high levels of affirmation and reinforcement they look for. The author presents some conclusions and suggestions both for action to change the predictions and for further research.

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Rossinow, Doug. "The Radicalization of the Social Gospel: Harry F. Ward and the Search for a New Social Order, 1898–1936." Religion and American Culture: A Journal of Interpretation 15, no. 1 (2005): 63–106. http://dx.doi.org/10.1525/rac.2005.15.1.63.

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AbstractA vigorous Protestant left existed throughout the first half of the twentieth-century in the United States. That Protestant left was the left wing of the social gospel movement, which many historians restrict to the pre-1920 period and whose radical content is often underestimated. This article examines the career of one representative figure from this Protestant left, the Reverend Harry F. Ward, as a means of describing the evolving nature and limits of social gospel radicalism during the first four decades of the twentieth century. Ward, the main author of the 1908 Social Creed of the Churches, a longtime professor at Union Theological Seminary (UTS) in New York, and a dogged activist on behalf of labor and political prisoners through his leadership of the Methodist Federation for Social Service, sought a new social order from the early years of the century through the Great Depression of the 1930s. This new order would be the Kingdom of God on earth, and, in Ward's view, it would transcend the competitive and exploitative capitalism that dominated American society in his time. Before World War I, Ward worked to bring together labor activists and church people, and, after the war, he shifted his work toward less expressly religious efforts, while continuing to mentor clerical protégés through his teaching. Ward's leftward trajectory and ever-stronger Communist associations would eventually bring about his political downfall, but, in the mid- 1930s, he remained a respected figure, if one more radical than most, among American Protestant clergy. Organic links tied him and his politics to the broader terrain of social gospel reform, despite the politically driven historical amnesia that later would all but erase Ward from historical memory.

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Kirkegaard, R. Lawrence. "Hinsdale United Methodist Church, Hinsdale, IL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786726.

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Foxwell, Adam, David Marsh, Jerrold Stevens, and Melvin Saunders. "Asbury United Methodist Church, Tulsa, OK." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3400. http://dx.doi.org/10.1121/1.4786734.

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Rush, Sally. "Queer Inclusion in the United Methodist Church." Theology & Sexuality 17, no. 2 (May 2011): 207–9. http://dx.doi.org/10.1558/tse.v17i2.207.

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Dissertations / Theses on the topic "First United Methodist Church"

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Wyllys, Deane B. "Introducing the laity of the Gladwin First United Methodist Church to apologetics." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Woodruff, Moses Jr. "Engaging multiculturalism: an ethnographic critique of the Riverdale First United Methodist Church." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2016. http://digitalcommons.auctr.edu/dissertations/3274.

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Riverdale First United Methodist Church, a multicultural congregation in the southern crescent of metropolitan Atlanta, Georgia, is a congregation composed of twenty-three ethnic groups that has limited fellowship between those same groups. On a recent home visit, one long-standing African American member complained to the researcher "we have twenty-three different ethnic groups at church, and yet I do not know these people!" This calls for advancing an ethic of recognition. The first step toward creating an environment for recognition will be accomplished by critically analyzing the spiritual formation practices of the various ethnic groups of Riverdale First United Methodist Church (RFUMC). Listening is a key ingredient, at every stage, this being a narrative process. The intention is to discern who are the stakeholders of this community; why they choose RFUMC; what is holding them to the church; and where spiritual formation occurs in each of the ethnic groups. The project provides an ethnographic critique of this United Methodist congregation in order then to design a "Narrative Model of Spiritual Formation for Riverdale First United Methodist Church, A Multicultural Congregation". This will be a new model of spiritual formation for this church, one that fosters multiculturalism. The goal of this new model is for the church to take ownership of this ever-increasing multiculturalism; and to identify its strengths and weaknesses in order to enhance relations. A mixed method research approach ending with action research was utilized in the research methodology. Using a framework of critical ethnography, 1 this researcher completed the following: compiled the primary record through the collection of monological data; did preliminary reconstructive analysis; undertook dialogical data collection; and explored the congregation's system relations. Thus a narrative model of spiritual formation for a multicultural congregation was developed using a critical analysis of the ethnographic findings. The project consists of at least two months of field notes from participant observations, focus group discussions, demographic data from the city and surrounding communities, informal individual ethnographic interviews, and finally the formation of a workshop that taught the congregation a narrative model of spiritual formation in a multicultural congregation. The data was collected at various locales: the church, homes, and restaurants. At the heart of bettering relations lies the creation of an atmosphere of recognition. Listening to the narratives of different ethnic groups and utilizing them within the worship service accomplished recognition. This project drew upon the scholarship of Charles Taylor, Robert Kegan, and Ann Wimberly, which not only recognizes the politics of recognition but also describes the evolving ego or self in society, and thus the church. The enhancement of an atmosphere of recognition, involves being authentic and respecting the other while not assimilating into the other's culture. Demographic and census data indicate that Riverdale, Clayton County, Georgia and the nation is becoming more diverse. As we become more diverse, nurture and education are vital components in maintaining vitality with such a diversity of cultures and ethnic groups. This has implications beyond the local church to community and governmental organizations, as well as for how we relate to those who are culturally and ethnically different. The model that came out of this study-- "A Narrative of Spiritual Formation in a Multicultural Congregation"-- attends to identity in a multicultural setting. This attention to identity fosters better relations among diverse groups. Besides helping this particular church, this model of spiritual formation can also assist other congregations to worship together and do ministry together, as opposed to having different ethnic groups worship and do ministry in separate settings on one and the same church campus. This model and research process is about nurturing equal recognition and authenticity for all.

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Mabiala, Andrew N. "Zairian methods and principles of church growth applied at Crestline First United Methodist Church in connection with Vision 2000." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Spear, Katherine G. "Selecting and evaluating an existing premarital mentoring curriculum for first time marriages at First United Methodist Church, Lancaster, PA." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Dadisman, Jeffrey Mark. "Results of the implementation of turnaround strategies for the Maquoketa United Methodist Church based on Natural Church Development." Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=3&sid=7&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1626351421&scaling=FULL&ts=1263918316&vtype=PQD&rqt=309&TS=1263918326&clientId=10355.

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Scheets, L. Joseph. "Prayers, presence, gifts and service the development of active membership in a United Methodist Church /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Wade, John R. "The mission of God in the rural church eucharist strategy in the First United Methodist churches of Knox City and Benjamin, Texas /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0147.

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Dobbs, William D. "Tugboats and battleships affecting core value change in the leadership of First United Methodist Church of Holland /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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DiCecco, Elizabeth. "Evoking the emotions through the experience of space : integration of an outreach community center and the First United Methodist Church of Hightstown /." Online version, 2007. http://digitalcommons.rwu.edu/archthese/2/.

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Moore, Lynn D. "Stimulating the socialization task of families within the local church reuniting the secular and the spiritual /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Books on the topic "First United Methodist Church"

1

McShane, Linda. First United Methodist Church, Littleton, N.H., part II. Littleton, N.H: L. McShane, 1997.

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Morgan, Handsel Grady. The Buford First United Methodist Church: A history. Buford, Ga: The Church, 1996.

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First, United Methodist Church (Wadesboro N. C. ). First United Methodist Church, Wadesboro, N.C., 1790-1990. Wadesboro, N.C: First United Methodist Church, 1990.

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Ockerman, Foster. First United Methodist Church, Lexington, Kentucky: Bicentennial history. Lexington, Ky: F. Ockerman, 1988.

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Rice, Phillip A. Records of First Methodist Episcopal Church, now, First United Methodist Church of Pottsville, Schuylkill County, Pennsylvania. Apollo, Pa: Closson Press, 2004.

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Cook, Malcolm L. First Church: A people called Methodist. Cheyenne, Wyo: First United Methodist Church, 1993.

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Owen, Ellis. A condensed history of Dalton First United Methodist Church. Roswell, Ga: W.H. Wolfe Associates, 1986.

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Gunn, Lois Sanders. First United Methodist Church: Sherman, Texas, 1859-1984 : a history. Sherman, Tex: First United Methodist Church, 1993.

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First United Methodist Church (Dallas, Tex.). Church at the crossroads: A history of First United Methodist Church Dallas. Dallas, Tex: Published by UMR Communications, 1997.

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Shelton, Keith. Open hearts: The first 150 years of First United Methodist Church of Denton, Texas. Denton, Tex: First United Methodist Church, 2007.

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Book chapters on the topic "First United Methodist Church"

1

Christoffersen, Lisbet. "Transnational religious law – Exemplified by the United Methodist Church." In Transnationalisation and Legal Actors, 201–15. Abingdon, Oxon; New York, NY: Routledge, 2019. | Series: Globalization law and policy.: Routledge, 2019. http://dx.doi.org/10.4324/9780429437151-15.

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Cline, Michael E. "Comparison of Potential Demographic Influences on Church Membership of Two United Methodist Congregations in San Antonio, Texas." In Applied Demography in the 21st Century, 237–49. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-8329-7_14.

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Fernández, Johanna. "The Church Offensive." In The Young Lords, 155–92. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469653440.003.0007.

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In winter 1969, the Young Lords recited scripture, channeled the revolutionary Jesus, and occupied the First Spanish United Methodist Church for its indifference to social violence, which combined with its promises of happiness in the hereafter, they argued, cloaked a project of social control. Rechristened, The People’s Church, the Lords’ prefigurative politics and project included a free medical clinic and redress of community grievances and needs, from housing evictions to English translation at parent-teacher meetings. Their hot morning meals to poor school-aged children became what is now the federal school breakfast program. As antidote to the erasure of culture and history that accompanied colonization and slavery in the Americas, they sponsored alternatives to public school curricula on the Puerto Rican independence movement, black American history, and current events. In the evening, they curated spurned elements of Afro-Puerto Rican culture and music performed by underground Nuyorican Poets and new genres of cultural expression, among them the spoken word poetry jam, a precursor to hip hop. They served revolutionary analysis with Mutual Aid. Their daily press conferences created a counternarrative to representations of Puerto Ricans as junkies, knife-wielding thugs, and welfare dependents that replaced traditional stereotypes with powerful images of eloquent, strategic, and candid Puerto Rican resistance.

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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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"Seven Jones United Methodist Church." In Willie Brown, 61–72. University of California Press, 1996. http://dx.doi.org/10.1525/9780520327269-008.

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Glenn Tyndall, L. "Higher Education in the United Methodist Church." In Religious Higher Education in the United States, 453–94. Routledge, 2018. http://dx.doi.org/10.4324/9780429442940-20.

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Lechtreck, Elaine Allen. "Church Visitations." In Southern White Ministers and the Civil Rights Movement, 89–107. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817525.003.0004.

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During the Civil Rights Movement, many white churches in the South issued closed-door policies that prevented black people from entering their sanctuaries. Many white ministers who attempted to admit African Americans lost their churches. This chapter relates crisis incidents in three Alabama churches, First Presbyterian, Tuscaloosa, First Presbyterian, Tuskegee, and First Baptist, Birmingham; two Baptist churches in Georgia, Tattnell Square in Macon, and Plains Baptist in Plains, three churches in Jackson, Mississippi, Galloway Memorial Methodist, First Christian, and Capitol Street Church of Christ The chapter also includes an account of the sustained campaign in Jackson by black students from Tougaloo University who suffered pain and rejection. William Cunningham, one of the ministers forced to leave Galloway Memorial Methodist Church, commented, “There was agony for the churches outside and agony within…. The church could not change the culture; but the culture changed and carried the church along with it.”

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"Analytic Perspectives: Culture Wars." In Queer Inclusion in the United Methodist Church, 102–16. Routledge, 2012. http://dx.doi.org/10.4324/9780203894637-11.

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"Research Methodology." In Queer Inclusion in the United Methodist Church, 56–71. Routledge, 2012. http://dx.doi.org/10.4324/9780203894637-9.

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"History and Participants." In Queer Inclusion in the United Methodist Church, 28–55. Routledge, 2012. http://dx.doi.org/10.4324/9780203894637-8.

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Reports on the topic "First United Methodist Church"

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Health hazard evaluation report: HETA-92-0348-2361, First United Methodist Church, Manchester, Tennessee. U.S. Department of Health and Human Services, Public Health Service, Centers for Disease Control and Prevention, National Institute for Occupational Safety and Health, October 1993. http://dx.doi.org/10.26616/nioshheta9203482361.

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