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Relevant bibliographies by topics / St. Mark's United Methodist Church

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Academic literature on the topic 'St. Mark's United Methodist Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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Journal articles on the topic "St. Mark's United Methodist Church"

1

Kennedy, David J. "A Kind of Liturgical ARCIC? The Ecumenical Potential of the four Eucharistic Prayers of Rite A in The Alternative Service Book 1980." Scottish Journal of Theology 44, no. 1 (1991): 57–72. http://dx.doi.org/10.1017/s0036930600025230.

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This essay originated as a contribution to the joint course on eucharistic theology and practice for St Mary's Seminary, Oscott, and The Queen's College in Birmingham. Its purpose was to highlight, in a context in which Roman Catholic, Methodist, United Reformed, and Church of England ordinands were considering divergent approaches to the eucharist, that many of the questions were faced by the Church of England internally because of its doctrinal breadth. The Eucharistic Prayers of The Alternative Service Book 1980, therefore, can almost be regarded as ‘agreed statements’, but in the setting of worship and as a means of worship, and so are worthy to be set alongside purely theological statements such as the Final Report of ARCIC 1 or the WCC document Baptism, Eucharist and Ministry as a liturgical contribution to the continuing ecumenical debate.

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2

Sepanski, Lauren. ""I Am Clear in Who I Am": Cultural Identity, Racialization, and Being Cuban in the Bronx." Undergraduate Journal of Service Learning & Community-Based Research 1 (November 22, 2012): 1–11. http://dx.doi.org/10.56421/ujslcbr.v1i0.81.

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Every Saturday, as I arrived at St. Stephen’s United Methodist Church in the Marble Hill neighborhood of the Bronx to assist with Spanish and English as a Second Language (ESL) classes, I became used to a routine. I would enter through bright red doors that needed a stern yank to open and walk into a large room, sectioned off with a floor-to-ceiling divider from the church’s worship area, that served as a greeting area. There would be a table where several women and sometimes their children would be chatting. I would greet them, sign in, and sit on a long bench nearby, where others who had come for the classes were waiting. Sitting there I could hear the sound of drums coming from the church’s worship area, the sound of voices coming from the people who were conversing in the general area, and the sound of a jazz saxophone and piano playing coming from the balcony upstairs. Eventually, the sound of the piano would stop, and Tina, the ESL and Spanish language instructor, would descend the stairs, arms outstretched and smiling, greeting us in both languages. From there we would try to find a room that was unoccupied and relatively quiet, which was not always easy. There were voice lessons, baby showers, and birthday parties held downstairs, and sometimes the conference room on the first floor was being used for homework help. Occasionally we even held our ESL classes in a broom closet, because that was the only place available. The church was a lively place on Saturdays.

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Dissertations / Theses on the topic "St. Mark's United Methodist Church"

1

Elbert, Lori Elliott. "Writing music for the season of Lent for Saint Paul United Methodist Church, Louisville, Kentucky." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.089-0086.

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Ray, Keith D. "Wade in the water preparing the faithful for ministries of Christian initiation at Saint Paul United Methodist Church, Greenville, South Carolina /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Roe, Jerry Allen. "A biblical development of modern home fellowship leaders with special emphasis on Acts 2:42-47." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p064-0117.

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4

Williams, Gregory Stacey. "Moving forward after death: an adaptation of Kubler-Ross’ five stages of grief with a biblical understanding at ST. Mary United Methodist church Hogansville, Georgia." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/324.

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The issue of death and dying, despite its inevitableness, may be one of the most complex phenomena within the context of ministry. This paper addresses how mourning persons may move beyond grief through an adaptation of Kubler-Ross’ Five Stages of Grief paradigm while examining the construct of death and dying from a biblical and theological perspective. Kubler-Ross’ five stages provide the framework from which a model was designed to help empower grieving members of St. Mary United Methodist Church to overcome the loss of loved ones. The purpose of the model was to develop a mechanism that could be replicated in the church that equips congregants to cope with grief and move on to productive, spiritually whole lives.

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5

Beauchamp, Amy Michelle. "Church interior aesthetics : the effects of interior aesthetics, within a worship environment, on the attendance of an 18 to 25 age population /." Read thesis online, 2008. http://library.uco.edu/UCOthesis/BeauchampAM2008.pdf.

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Hall, Sidney G. "Preaching Paul after Auschwitz a Christian liberation theology of the Jewish people /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com/search.cfm?p100-0086.

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7

"The Gospel according to St. Mark's: Methodist women embodying a liberating theology from the Social Gospel Era to the Civil Rights Era at a deaconess-run settlement house in the French Quarter of New Orleans." Tulane University, 2002.

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This study focuses on St. Mark's Community Center and St. Mark's United Methodist Church, which share a building in New Orleans, Louisiana. In 1895, Methodist women, motivated by Social Gospel studies, adopted a struggling mission, and in 1909, expanded the work to the French Quarter, where Methodist deaconesses established a settlement serving white immigrants Women's work at Methodist settlement houses has been undervalued, discounted by the church as too secular, and by non-sectarian settlement workers and historians as too religiously motivated. I argue that examining the work of southern Methodist women who embodied the Social Gospel reveals gender differentiation in the movement's praxis, alters understandings of its duration, and demonstrates the unproductiveness of characterizing female reformers as social and theological conservatives. Far more nuanced understandings of their motives and experiences are required Despite attempts in the early 1990s by Ralph Luker and Ronald White to combat assertions that the Social Gospel was racist, in 2001, scholar Darryl Trimiew still insisted it was by definition a racist movement. The perception is common that female Social Gospel/Progressive reformers pursued conservative, if not racist and classist, agendas. However, several white deaconesses who served St. Mark's joined the National Association for the Advancement of Colored People in the 1930s, held radical views about social and economic equality, and operated as racially open a facility as possible within Deep South mainline Protestantism Denied ordination because of their sex, deaconesses nevertheless exerted profound theological influence on two young New Orleans clergymen (including a deaconess's son) who agitated prophetically for school desegregation in the mid-1950s. In 1960, the pastor of the St. Mark's congregation broke the white boycott of William Frantz Elementary School by keeping his daughter in school with the first black student. Deaconesses were leaders in the congregation, and many members had joined because of their relationships with the women of the Community Center; thus, deaconesses played decisive roles in determining the congregation's response during the school desegregation crisis. Studying six decades of deaconess work at St. Mark's reveals strong links between female Social Gospel practitioners and the Civil Rights Movement in New Orleans<br>acase@tulane.edu

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8

Skipper, Jodi. ""In the neighborhood" : city planning, archaeology, and cultural heritage politics at St. Paul United Methodist Church, Dallas, Texas." Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-08-1884.

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What happens to a historically African American church when its local African American community no longer exists? Can attempts to emphasize its historic heritage help it to survive? In this dissertation, I consider the racial politics of urban gentrification and the ways in which one historic Black church community utilizes cultural heritage politics as a survival strategy and resistance to city planning in the city of Dallas, Texas. This case study is part of a much broader phenomenon dating to the post-WWII era whereby U.S. local, state, and federal government officials “redeveloped” urban neighborhoods as part of urban renewal plans. Some of these government actions resulted in drastic changes to neighborhood landscapes, displacing entire “minority” communities. Affected by similar circumstances, the St. Paul Church community chose to remain in its original neighborhood and restore its historic building, rather than bend to the will of Dallas city planners. In particular, I examine two church heritage projects; a public archaeology project in which a shotgun house site was excavated on the church property and a public history project which resulted in an interpretive history exhibition on the church. I examine how this church community became involved in these two projects and whether these approaches are practical to the historic preservation of this church community. Basic contributions of this work include: 1) filling gaps in public archaeology research by examining a public archaeology project, beyond the excavation, and critiquing its viability in jeopardized urban contexts, 2) analyzing strategies of political mobilization around heritage politics; 3) determining which Black communities are more likely to engage in and benefit from this type of political mobilization; and 4) problematizing what constitutes giving the power to a community to negotiate its past in the present. This dissertation project finds that although African-American and other minority groups are often politically and economically disadvantaged when challenging eminent domain abuse, these communities are not powerless. The St. Paul community’s utilization of heritage politics as a means to avert eminent domain abuse is one case in point.<br>text

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Books on the topic "St. Mark's United Methodist Church"

1

St. Mark's and the social gospel: Methodist women and civil rights in New Orleans, 1895-1965. University of Tennessee Press, 2011.

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2

Moers, Raymond. Twelve adventurous decades: 1875-1990. St. Mark's United Methodist Church, 1991.

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3

Lang-Runtz, Heather. Grace-St. Andrew's United Church: 1840-1990. Grace-St. Andrew's United Church, 1991.

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4

Brown, Wib. Faith, fellowship, food and fun. Guardian Books, 2010.

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5

Kingston, George Allen. The romance of Sherbourne Methodist Church. s.n., 1989.

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6

Hevenor, Marion. Stories from St. Pauls: A history of St. Pauls United Church and its organizations. [s.n.], 1992.

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7

Schwalm, Glenn P. St. Andrew's United Methodist Church =: Formerly Evangelical United Brethren Church of Valley View, Hegins Township, Schuylkill County, Pennsylvania. Closson Press, 1991.

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8

Harrison, Robert E. The authorized history of St. Paul's United Methodist Church, Monroe, Louisiana, 1952-1997. Providence House Publishers, 1998.

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9

Miller, Robert Paul. Records of deceased members of St. Francis Street United Methodist Church, 1840-1992. R.P. Miller, 1993.

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10

Thompson, Eloise Bailey. The circle is unbroken: 200 years of ministry : St. Marys United Methodist Church, 1799-1999. Saint Marys United Methodist Church, 1999.

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Book chapters on the topic "St. Mark's United Methodist Church"

1

McCreless, Patrick. "Richard Allen and the Sacred Music of Black Americans, 1740–1850." In Theology, Music, and Modernity. 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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