Relevant bibliographies by topics / Methodist Episcopal Church in North Carolina

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

Academic literature on the topic 'Methodist Episcopal Church in North Carolina'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Methodist Episcopal Church in North Carolina"

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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 (December 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 of public instruction and magistrate in his adopted state, Hood's career represented the broad mainstream of black denominational leaders who came to the South from the North during and after the Civil War. Concurrently, Grand Master Hood superintended the southern jurisdiction of the Prince Hall Masonic Grand Lodge of New York and acted as a moving force behind the creation of the region's black Masonic lodges—often founding these secret male societies in the same places as his fledgling churches. At his death in 1918, the Masonic Quarterly Review hailed Hood as “one of the strong pillars of our foundation.” If Bishop Hood's life was indeed, according to his recent biographer, “a prism through which to understand black denominational leadership in the South during the period 1860–1920,” then what does his leadership of both the Prince Hall Lodge and the AMEZ Church tell us about the nexus of fraternal lodges and African American Christianity at the turn of the twentieth century?
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Shattuck, Gardiner H., Lawrence Foushee London, and Sarah McCulloh Lemmon. "The Episcopal Church in North Carolina, 1701-1959." Journal of Southern History 55, no. 2 (May 1989): 319. http://dx.doi.org/10.2307/2208908.

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3

Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (August 2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.

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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were in both European and Indian forms. This hybrid nature is particularly apparent by the end of the century when the Methodist press published a hymn-book containing ghazals and bhajans in addition to hymns and Sunday school songs. The inclusion of a separate section of ghazals was evidence of the influence of the Muslim culture on the worship of Christians in North India. This mixing of cultures was an essential characteristic of the hymnody produced by the emerging church in the region and was used in both evangelism and worship. Indian and foreign evangelists relied on indigenous music to draw hearers and to communicate the Christian gospel.
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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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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 (April 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 insights into SIM's first trip to Africa. The article begins by giving background information about the Kru and Sasstown and the impact that the Methodist Episcopal Church had on some of the people who lived in Sasstown after it established a mission there in 1889. Coffee's likely connection with the Methodist Church would have helped him understand the goal and strategy of his missionary employers. The article then discusses the journey Coffee and the two SIM missionaries took up into the hinterland. The fortitude that Coffee showed as he travelled into the interior reflects the ethos of his heritage and town of origin. Coffee represents just one of millions of indigenous peoples – the vast number whose stories are now not known – who worked alongside expatriate missionaries to establish Christianity around the world. It is fitting, during SIM's quasquicentennial, to tell this story about this African who helped the three North American missionaries establish SIM.
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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 (December 8, 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 the church. Outcomes and mediators were measured at baseline and follow-up. Data were collected from 2007 to 2011. MacKinnon’s product of coefficients tested for mediation.SettingSixty-eight African Methodist Episcopal churches in South Carolina, USA.SubjectsFive hundred and eighty-two (PA) and 588 (F&V) church members.ResultsDespite the significant increases in PA and F&V consumption, none of the hypothesized mediators were significant mediators of change in PA or F&V consumption. When examining each path of the mediation model, the intervention did not change any of the hypothesized mediators. However, changes in some mediators were associated with changes in outcomes.ConclusionsAlthough there was no significant mediation, the association between changes in mediators and changes in PA and/or F&V consumption suggest that these variables likely play some role in changing these behaviours. Future studies should consider mediation analyses a priori, putting careful thought into the types of measures used and the timing of those measures, while also being cognizant of participant and staff burden. Finding a balance will be fundamental in successfully understanding how interventions exert their effects.
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Goff, Lisa. "“Something prety out of very little”." Journal of the Society of Architectural Historians 78, no. 1 (March 1, 2019): 49–67. http://dx.doi.org/10.1525/jsah.2019.78.1.49.

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In “Something prety out of very little”: Graniteville Mill Village, 1848, Lisa Goff describes how Charleston entrepreneur William Gregg built Graniteville, South Carolina, to prove the viability of southern manufacturing, which he believed could help avert war between South and North, and to quell planters’ fears that industry would mar the beauty of the South. The village's whitewashed Carpenter Gothic cottages, with matching hotel, school, and church designed by Richard Upjohn, were intended to instill virtues of hard work, clean living, and respect for authority in a white workforce drawn from surrounding farms. Gregg exercised a patriarch's control over his industrial utopia, but the nicknames workers gave the place, and what they told visiting missionaries, show that they experienced Gregg's Gothic hamlet on their own terms. An avid gardener and horticulturist active in the Episcopal Church, Gregg would have been aware of the claims to moral superiority associated with the Gothic Revival style. Goff's analysis of letters, published articles, corporate reports, and advertisements in local newspapers reveals that Gregg's strategies of social contol—adapted from his study of Robert Owen and David Dale—had sinister underpinnings: programmed for hard work at low wages by the “ethical” architecture and orderly “natural” landscape, a white, largely female workforce would insulate the Graniteville Mill from the effects of abolition, should it come.
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Dissertations / Theses on the topic "Methodist Episcopal Church in North Carolina"

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Crawford, James Lee. "Pastor, prophet, priest, and evangelist : a study of clergy leadership roles /." Thesis, This resource online, 1991. http://scholar.lib.vt.edu/theses/available/etd-08142009-040301/.

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Hanse-Holloway, Mellinda Gay. "Wiggling through it: a comparative case study on decision making processes of United Methodist Church second-career clergy student₂s route to ministry." 2008. http://www.lib.ncsu.edu/theses/available/etd-03272008-181212/unrestricted/etd.pdf.

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Books on the topic "Methodist Episcopal Church in North Carolina"

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Underwood, Merle L. Records of Front Street Methodist Episcopal Church and Grace United Methodist Church, Wilmington, North Carolina, 1796-1905. Wilmington, N.C: North Carolina Room, New Hanover County Public Library, 1992.

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2

Griffin, Mary H. African Methodist Episcopal Zion Church: West central North Carolina conference : an unabridged history. [United States?: s.n., 2003.

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Phillips, Laura A. W. Legacy of faith: Rural Methodist churches in North Carolina. Charlotte, N.C: Duke Endowment, 2010.

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4

Anderson, J. Jay. One hundred years: First United Methodist Church, North Wilkesboro, North Carolina. North Wilkesboro, N.C. (P.O. Box 1145, North Wilkesboro 28659): The Church, 1992.

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5

James, Frederick C. African Methodism in South Carolina: A bicentennial focus. [South Carolina]: Seventh Episcopal District, African Methodist Episcopal Church, 1987.

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6

Franklinton, United Methodist Church (Franklinton N. C. ). History of the Franklinton United Methodist Church of Franklinton, North Carolina. Franklinton?: Franklinton United Methodist Church, 1994.

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7

Episcopal Church. Diocese of North Carolina. The ordination and consecration of the Reverend Huntington Williams, Junior to be a bishop in the Church of God and Suffragan Bishop of North Carolina: The Duke University Chapel, Durham, North Carolina, Saturday, 28 April, 1990 ... . North Carolina?: s.n., 1990.

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Moore, Lina Burnett. Mt. Pleasant United Methodist Church, Chatham County, North Carolina, 1779-1987. Pittsboro, N.C.?: L.B.Moore?, 1987.

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Episcopal Church. Diocese of North Carolina. The ordination and consecration of the Reverend Frank Harris Vest, Junior to be a Bishop in the Church of God and Suffragan Bishop of North Carolina: The Duke University Chapel, Durham, North Carolina, Sunday, 19 May, 1985 ... . North Carolina: s.n., 1985.

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10

McDowell, Sue. Edenton Street: Edenton Street United Methodist Church, Raleigh, North Carolina, 1811-2011. [Raleigh, N.C.]: Edenton Street United Methodist Church, 2011.

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Book chapters on the topic "Methodist Episcopal Church in North Carolina"

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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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Lindhardt, Martin. "Chilean Pentecostalism." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 338–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0016.

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The first independent Pentecostal denomination in Latin America was founded in early twentieth-century Chile after a schism within the Methodist Episcopal Church. This chapter explores the origins of Chilean Pentecostalism, focusing particular attention on historical and theological connections with Methodism. I argue that although scholars are certainly right in paying careful attention to intrinsic developments, Chilean agency, and processes of indigenization, the history of Chilean Pentecostalism is in fact closely related to the history of global Pentecostalism because of a shared Methodist heritage. The chapter demonstrates that some of the internal, social, and theological tensions that caused the schism within the Methodist Episcopal Church, resulting in the foundation of a new Pentecostal ministry, have deep roots within North American Methodism. What Chilean Pentecostalism inherited from certain branches of Methodism was a strong revivalist urge and a contestatory cultural character that often clashed with a ‘high church’ push towards respectability.
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Smolla, Rodney A. "The Charleston Massacre." In Confessions of a Free Speech Lawyer, 9–13. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749650.003.0002.

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This chapter talks about Dylann Storm Roof, a white supremacist, who brutally murdered nine African Americans at the Emanuel African Methodist Episcopal Church in Charleston, South Carolina on June 17, 2015. It discusses Roof's actions that renewed debates over guns, the Second Amendment, and the right to bear arms. The Charleston massacre changed the dynamics of American debate over symbols of the Confederacy, including the Confederate battle flag and monuments to Confederate leaders such as Jefferson Davis, Stonewall Jackson, and Robert E. Lee. This chapter also looks at events prior to Roof committing the murders, in which he toured South Carolina historical sites with links to the Civil War and slavery, posting photographs and selfies of his visits. Roof's online website, which was infested with attacks on African Americans, Hispanics, and Jews, described the story of his racist radicalization.
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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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Canady, Andrew McNeill. "Conclusion." In Willis Duke Weatherford. University Press of Kentucky, 2016. http://dx.doi.org/10.5810/kentucky/9780813168159.003.0008.

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W. D. Weatherford’s long life came to an end February 21, 1970, in Berea, Kentucky.1 At the time he was living with his son (who by then had become the president of Berea) and his family. A memorial service was held near the college to honor Weatherford, and his funeral took place at the Methodist Church in Black Mountain, North Carolina. Afterward Weatherford was buried in a special plot alongside his wife Julia McRory (who had died in 1957) at the Blue Ridge Assembly. A massive boulder marks their graves, and the following was inscribed for Weatherford:...
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Harper, Matthew. "A Nation Born in a Day." In The End of Days. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469629360.003.0002.

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This chapter describes black southerners’ experience of emancipation and the theological meanings they gave the event. Emancipation was the key moment in black Protestants’ understanding of God’s plan for history. The chapter follows closely one Methodist congregation in Wilmington, North Carolina, as Union troops occupied the city. Black worshippers sought religious independence and flouted rules of racial submission. The chapter argues that antebellum black southerners prophesied the coming of emancipation. Some saw emancipation as the beginning of a millenial age of church growth. They interpreted freedom in different ways, using different biblical narratives. Those differences appeared as political divisions in North Carolina’s 1865 Freedmen’s Convention. Every year thereafter, black southerners commemorated the anniversary of emancipation, ensuring that its theological importance waxed rather than waned over time.
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