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Books on the topic 'Methodist Church in the Old Southwest'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

Ellis, Kathi, and Marji Tuell. A Holy enthusiasm: What could we do without it? : women of the Pacific and Southwest Conference, the United Methodist Church, California-Pacific Desert Southwest. Edited by Grumbein Dorothy and Ray Clara Mae. Place of publication not identified]: [publisher not identified], 1985.

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2

United Methodist Church (U.S.). Desert Southwest Conference. Journal of the Desert Southwest Annual Conference, the United Methodist Church: ... annual session. [Ariz]: The Conference, 1985.

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3

Byrn, Harold. A dream unfolding: A history presentation of the Methodist movement in Arizona, southern Nevada, and southeastern California now known as the Desert Southwest Conference, the United Methodist Church. Phoenix, Ariz: Desert Southwest Conference, Archives and History Commission, 1999.

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4

Willingham, Eleanor Culpepper. History of Allen-Lee Memorial United Methodist Church (formerly Old Prospect Methodist Church) Lone Oak, Georgia, 1844-1985. LaGrange, GA (109 Bull St., LaGrange 30240): Family Tree, 1987.

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5

Church, Old Tupton Methodist. Old Tupton Methodist Church, 1843-1993: The first 150 years of witness at Old Tupton. Old Tupton: Old Tupton Methodist Church, 1993.

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6

Zion United Methodist Church (Monroe, N.C.). Historical Committee. Zion United Methodist Church, 1521 Old Fish Road, Monroe, North Carolina : 1840-1990. [Monroe, N.C.?: s.n., 1990.

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7

Ministers and masters: Methodism, manhood, and honor in the old South. Baton Rouge: Louisiana State University Press, 2011.

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8

The character of our discontent: Old Testament portraits for contemporary times. Gonzalez, FL: Energion Publications, 2010.

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9

Muaddi, Susan Bassam. The Old Town Clock Church: Forward through the ages : a history of the Glassboro Methodists. Glassboro, NJ: Glassboro First United Methodist, 1999.

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10

Godbold, Albea. Table of United Methodist Church annual conferences, 1796-1997. [Place of publication not identified]: Published by the General Commission on Archives and History, the United Methodist Church, 1998.

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11

Bauer-King, Nancy. The word from the wise old woman: Sermons from a feminine perspective. Lima, Ohio: CSS Pub., 1998.

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12

Patterson, Bobbie. The people's history of Asbury-Solomons Island, 1996-2006. [ Md.]: Asbury-Solomons History/Archives Task Force, 2006.

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13

Comfort, Carol Personette. Old Burying Ground: Cemetery of the First Presbyterian Church, Orange, Essex County, New Jersey : at the Southwest corner of Main Street and Scotland Road : inscriptions, interment reports, history of the cemetery, and relevant notes. Westminster, Maryland: Heritage Books, 2012.

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14

Old-time Primitive Methodism in Canada, 1829-1884. Toronto: W. Briggs, 1995.

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15

Grotenhuis, Marshall. Asbury Methodist Village: The United Methodist Church's response to aging. Gaithersburg Historical Association, 1999.

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16

The old priest of Mount Omei ; Chinese superstitions. Toronto: Methodist Church, 1994.

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17

Old or New School Methodism?: The Fragmentation of a Theological Tradition. Oxford University Press, Incorporated, 2019.

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18

The old paths: A letter to a country congregation from a missionary of the church : to the members of the church, Matilda. [Brockville, Ont.?: s.n., 1993.

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19

Iner, Dempsey, and Loughridge John, eds. Gravestone inscriptions at Cullybackey Old Methodist Church (1839): (formerly the United Presbyterian Church, then United Free Church of Scotland). Ballymena): Ballymena Borough Council, 1994.

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20

History of African Methodism in Virginia, or, Four decades in the Old Dominion. Hampton, Va: Hampton Institute Press, 1987.

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21

The history of the rise and progress of Methodism on the Western Bay Circuit, first as part of Carbonear, then Blackhead, and afterwards for 35 years as a separate circuit with a bird's-eye view of Carbonear, Freshwater, Blackhead, Lower Island Cove and Old Perlican Circuits: Compiled and read by the pastor, Rev. Chas. Lench, at the afternoon and evening services, December 10, 1911, on the occasion of the centenary celebration. [St. John's, Nfld.?: s.n., 1997.

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22

ARROWS FROM MY QUIVER: POINTED WITH THE STEEL OF TRUTH AND WINGED BY FAITH AND LOVE. Schmul Publishers, 1999.

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23

McGraw, James R. Prayers from ground zero. New York (475 Riverside Dr., New York, 10115) : General Board of Global Ministries, United Methodist Church, 2001.

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24

Watson, Kevin M. Old or New School Methodism? Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190844516.001.0001.

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This book argues that an initial moment of fragmentation occurred in American Methodism in the 1850s and 1860s. While a commitment to entire sanctification had been a core unifying doctrine within the broad American Methodist family up until the 1850s, the expulsion of Benjamin Titus (B.T.) Roberts from the Methodist Episcopal Church (MEC) and the subsequent formation of the Free Methodist Church (FMC) represent an initial fragmentation of what had been a coherent theological tradition. This detailed account of a crucial moment in American Methodist theology focuses on the ministries and theological emphases of Matthew Simpson, the influential MEC bishop best known for being a confidant of Abraham Lincoln during the Civil War, and B.T. Roberts, a pastor who was expelled from the MEC due to his harsh criticism of “New School Methodism.” Old or New School Methodism? is a detailed study that points to the need for a broader reevaluation of the history of American Methodism as a theological tradition. Previous historiography has often privileged big-tent visions of American Methodism in a way that has not taken with sufficient seriousness the disagreements such historical figures had with each other. By comparing and contrasting a key leader of the MEC with the founder of a holiness denomination, the book contributes to the history of American Methodism, and the broader study of religion in America, by widening the lens from what has often tended toward denominational history to a broader perspective that includes multiple denominations sharing a common heritage.
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25

Capture These Indians for the Lord: Indians, Methodists, and Oklahomans, 1844-1939. University of Arizona Press, 2014.

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26

Smith, Tash. Capture These Indians for the Lord: Indians, Methodists, and Oklahomans, 1844-1939. University of Arizona Press, 2016.

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27

Colored paths: Historic community research for the accurate identification and documentation of historically significant information pertaining to African slaves and their descendants : burial places of African slaves and their descendants including traditional recollections, census reports, photos : documented in the County of Warren, 1989 and 1991 at Wesley-Smith United Methodist Church, old and new cemetery grounds, 201 Highway J, Wright City, Missouri 63390. Wright City, Mo. (201 Hgwy. J, Wright City 63390): The Church, 1992.

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28

Clark, Emily Suzanne. African American Religions in the Nineteenth Century. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.23.

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The typical story of African American religions narrates the development and power of the Protestant black church, but shifting the focus to the long nineteenth century can reorient the significance of the story. The nineteenth century saw the boom of Christian conversions among African Americans, but it also was a century of religious diversity. All forms of African American religion frequently pushed against the dominance of whiteness. This included the harming and cursing element of Conjure and southern hoodoo, the casting of slaves as Old Israel awaiting their exodus from bondage, the communications between the spirit of Abraham Lincoln and Afro-Creoles in New Orleans, and the push for autonomy and leadership by Richard Allen and the rest of the African Methodist Episcopal Church. While many studies of African American religions in the nineteenth century overwhelmingly focus on Protestantism, this is only part of the story.
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29

Franzen, Trisha. The Road to Independence (1871–1880). University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038150.003.0003.

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This chapter describes events in the life of Anna Howard Shaw from 1871 to 1880. Shaw had a vision that God had called her to a larger life. However, with no independent means of wealth, her choices appeared to be limited to marrying or resigning herself to struggle along as an impoverished schoolteacher, living in her parents' home. To gain access to any formal education for herself, she would have to leave that home. At this point Anna turned to the only resource she did have beyond her own dreams, ingenuity, and determination—her sister Mary, who had married a successful entrepreneur. So it was that Anna made the difficult and seemingly selfish decision to leave her parents' home and move in with her sister to seek her options in the small town of Big Rapids, Michigan. On August 26, 1873, the Big Rapids District Conference of the Methodist Episcopal Church enthusiastically licensed twenty-six-year-old “Annie Howard Shaw” as a local preacher. In June 1878 Shaw sailed for Europe. By then she had earned her education and possessed her first investments. This thirty-one-year-old daughter of impoverished immigrants returned to tour the great sights of the continent.
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30

Shoemaker, Stephen P. Unitarians, Shakers, and Quakers in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0011.

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The American Revolution inspired new movements with a longing to restore what they believed was a primitive and pure form of the church, uncorrupted by the accretions of the centuries. Unlike most Canadians, Americans were driven by the rhetoric of human equality, in which individual believers could dispense with creeds or deference to learned ministers. This chapter argues that one manifestation of this was the Restorationist impulse: the desire to recover beliefs and practices believed lost or obscured. While that impulse could be found in many Protestant bodies, the groups classified as ‘Restorationist’ in North America emerged from what is today labelled the Stone-Campbell movement. They were not known explicitly as Restorationists as they identified themselves as ‘Christian Churches’ or ‘Disciples of Christ’ in a bid to find names that did not separate them from other Christians. The roots of this movement lay in the Republican Methodist Church or ‘Christian Church’ founded by James O’Kelly on the principle of representative governance in church and state. As its ‘Christian’ title implied, the new movement was supposed to effect Christian unity. It was carried forward in New England by Abner Jones and Elias Smith who came from Separate Baptist congregations. Smith was a radical Jeffersonian republican who rejected predestination, the Trinity, the divinity of Christ, and original sin as human inventions and would be rejected from his own movement when he embraced universalism. The Presbyterian minister Barton W. Stone was the most important advocate of the Christian movement in Kentucky and Tennessee. Stone was a New Light Presbyterian who fell out with his church in 1803 because he championed revivals to the displeasure of Old Light Presbyterians. With other ministers he founded the Springfield Presbytery and published an Apology which rejected ‘human creeds and confessions’ only to redub their churches as Christian Churches or Churches of Christ. Stone’s movement coalesced with the movement founded by Alexander Campbell, the son of an Ulster Scot who emigrated to the United States after failing to effect reunion between Burgher and Anti-Burghers and founded an undenominational Christian Association. Alexander embraced baptism by immersion under Baptist influence, so that the father and son’s followers were initially known as Reformed (or Reforming) Baptists. The increasing suspicion with which Baptists regarded his movement pushed Alexander into alliance with Stone, although Campbell was uneasy about formal terms of alliance. For his part, Stone faced charges from Joseph Badger and Joseph Marsh that he had capitulated to Campbell. The Stone-Campbell movement was nonetheless successful, counting 192,000 members by the Civil War and over a million in the United States by 1900. Successful but bifurcated, for there were numerous Christian Churches which held out from joining the Stone-Campbell movement, which also suffered a north–south split in the Civil War era over political and liturgical questions. The most buoyant fraction of the movement were the Disciples of Christ or Christian Churches of the mid-west, which shared in the nationalistic and missionary fervour of the post-war era, even though it too in time would undergo splits.
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