Relevant bibliographies by topics / White Hall United Methodist Church

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  2. Dissertations / Theses
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Academic literature on the topic 'White Hall United Methodist Church'

Author: Grafiati
Published: 29 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "White Hall United Methodist Church"

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May, Roy H. "“I did get along with the Indians:” Joseph Hugo Wenberg, Missionary to the Aymara, Ponca, and Oneida (1901-1950)." Methodist History 61, no. 1 (2023): 22–34. http://dx.doi.org/10.5325/methodisthist.61.1.0022.

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ABSTRACT For the first half of the twentieth century Joseph Hugo Wenberg ministered among the Native Americans. He determinedly defended their rights and well-being. He began his ministry as a colporteur of the American Bible Society in Argentina and elsewhere in South America. Early on he was in Bolivia collaborating with the Methodists. He constantly insisted on “Indian work” and called out the racist nature of mission work that concentrated on the minority white population. Notably, while in charge of the Hacienda Guatajata [Huatajata] near Lake Titicaca, he instituted social justice reform
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Carwardine, Richard. "Methodists, Politics, and the Coming of the American Civil War." Church History 69, no. 3 (2000): 578–609. http://dx.doi.org/10.2307/3169398.

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In 1868 Ulysses S. Grant remarked that there were three great parties in the United States: the Republican, the Democratic, and the Methodist Church. This was an understandable tribute, given the active role of leading Methodists in his presidential campaign, but it was also a realistic judgment, when set in the context of the denomination's growing political authority over the previous half century. As early as 1819, when, with a quarter of a million members, “the Methodists were becoming quite numerous in the country,” the young exhorter Alfred Branson noted that “politicians… from policy fa
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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 (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
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Dickerson, Dennis C. "Humanity Defined, Hypocrisy Defied: Sacralizing the Black Freedom Struggle, 1930–60." Studies in Church History 60 (May 23, 2024): 477–510. http://dx.doi.org/10.1017/stc.2024.23.

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The white ecclesia in the United States either opposed or equivocated on the matter of the humanity of African Americans. The 1939 unification of majority white Methodist bodies, for example, structurally segregated black members into a separate Central Jurisdiction. This action mimicked practices in the broader body politic that crystallized in American society both de jure and de facto systems of second-class citizenship for African Americans. This hypocrisy mobilized adherents of Gandhian non-violence and elicited from them tenets and tactics which energized moral methodologies that defeate
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Dickerson, Dennis C. "Building a Diasporic Family: The Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church, 1874–1920." Wesley and Methodist Studies 15, no. 1 (2023): 27–45. http://dx.doi.org/10.5325/weslmethstud.15.1.0027.

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ABSTRACT This article argues that the missionary language of the Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church was cast in familial and kinship nomenclature that eschewed the evil of racial hierarchy. Although routine missionary vernacular about heathen Africa and its need for Christianization and civilization appeared in the rhetoric of AME women, they more deeply expressed a diasporic consciousness that obligated Black people on both sides of the Atlantic to resist Euro-American hegemony. The capacious embrace of the WPMMS for Black women—whether in the Uni
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Bulthuis, Kyle T. "The Difference Denominations Made: Identifying the Black Church(es) and Black Religious Choices of the Early Republic." Religion and American Culture 29, no. 2 (2019): 255–90. http://dx.doi.org/10.1017/rac.2019.3.

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ABSTRACTScholars of African-American religious history have recently debated the significance of the black church in American history. Those that have, pro and con, have often considered the black church as a singular entity, despite the fact that African Americans affiliated with a number of different religious traditions under the umbrella of the black church. This article posits that it is useful to consider denominational and theological developments within different African-American churches. Doing so acknowledges plural creations and developments of black churches, rather than a singular
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Thompson, JT, JS Rivelli, CA Johnson, et al. "Developing Faith-Based Messaging and Materials for Colorectal Cancer Screening: Application of Boot Camp Translation Within the African Methodist Episcopal Church." Cancer Epidemiology, Biomarkers & Prevention 32, no. 6 (2023): 860. http://dx.doi.org/10.1158/1055-9965.epi-23-0364.

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Purpose of the study: Colorectal cancer (CRC) is the 2nd leading cause of cancer-related death in Black and African American people in the United States. We created culturally appropriate and locally relevant faith-based CRC screening messages and materials for African Methodist Episcopal (AME) church communities in Atlanta, Georgia. Methods: We used boot camp translation (BCT), a validated community based participatory strategy, to elicit input from AME congregants to 1) develop faith-based CRC screening messages that resonate with the AME community and 2) identify the role of the church in b
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Gautom, Priyanka, Jamie H. Thompson, Cheryl A. Johnson, Jennifer S. Rivelli, and Gloria D. Coronado. "Abstract A102: Developing faith-based messaging and materials for colorectal cancer screening: Application of boot camp translation within the African Methodist Episcopal Church." Cancer Epidemiology, Biomarkers & Prevention 32, no. 1_Supplement (2023): A102. http://dx.doi.org/10.1158/1538-7755.disp22-a102.

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Abstract Introductory sentences: We use boot camp translation (BCT), a validated community based participatory strategy, to elicit input from African Methodist Episcopal (AME) congregants, leadership, and healthcare systems in Atlanta, Georgia to create culturally appropriate and locally relevant colorectal cancer (CRC) faith-based screening messages and materials for AME church communities. Brief description of pertinent experimental procedures: In the United States, CRC is the third-leading cause of cancer death and disproportionately impacts African Americans, highlighting the need for time
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Baek, Ok kyoung. "A Study on the Establishment and Operation of KoangHyoeNyoWon (Women's Hospital of Extended Grace) in Pyengyang." Korean Association for the Social History of Medicine 12 (October 31, 2023): 167–202. http://dx.doi.org/10.32365/kashm.2023.12.6.

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KoangHyoeNyoWon (廣惠女院, Women's Hospital of Extended Grace) was opened in Pyengyang in 1898. I looked into the process of the dispensary's establishment, and some of its medical service activities, its personnel and financial operations, and the history of the changes KoangHyoeNyoWon had undergone.
 KoangHyoeNyoWon was established in Pyengyang by the WFMS (Woman’s Foreign Missionary Society) to provide medical services for women as an independent medical enterprise. The first attempt to open a women’s clinic failed in 1894, but in 1898, KoangHyoeNyoWon began operations. It built a system o
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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 th
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Dissertations / Theses on the topic "White Hall United Methodist Church"

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Dunagin, Richard L. (Richard Lee). "Black and White Members and Ministers in the United Methodist Church : A Comparative Analysis." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc279407/.

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Two primary sources of data were utilized: official church records, and a questionnaire survey administered to a random sample of Anglo and African-American United Methodists in the North Texas area. Questions covered socio-demographic and theological matters as well as perceptions of racism in the church. Ministers and lay members were surveyed separately.
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Katembue, Kamuabo Jean Pierre. "Strategies employed by historically white denominations to plant churches among black Americans." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Books on the topic "White Hall United Methodist Church"

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Cox, Billy Joe. Growing up white: Encounters along the road to racial justice. Harmony House Publishers, 2003.

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Swart, Diane Evans. From a little white church: The history of Fairfax United Methodist Church (formerly Duncan Chapel), Fairfax, Virginia. Published for Fairfax United Methodist Church by Gateway Press, 2001.

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T, Clemons James, and Farr Kelly L. 1970-, eds. Crisis of conscience: Arkansas Methodism and the civil rights crisis. Butler Center for Arkansas Studies, 2007.

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4

Deep Denial: The Persistence of White Supremacy in in United States History andLife. Crandall, Dostie & Douglass Books, Inc., 2016.

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5

(Editor), James T. Clemons, and Kelly L. Farr (Editor), eds. Crisis of Conscience: Arkansas Methodists and the Civil Rights Struggle. University of Arkansas Press, 2007.

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Book chapters on the topic "White Hall United Methodist Church"

1

Campbell, James T. "“The Seed You Sow in Africa”." In Songs of Zion. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195078923.003.0008.

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Abstract During the height of the Ethiopian panic in the early twentieth century, white South Africans leveled every variety of charge against the AME Church. The church was blamed for the Bambatha rebellion in Natal, for impertinent farm laborers in the Free State, and for restive domestic servants on the Rand. Nothing so exercised white observers, however, as the spectacle of guileless young Africans being dispatched to the United States for education. A European missionary, writing in 1904, admirably summarized the case, packing a universe of racist assumptions into two short paragraphs: Ea
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2

"Methodist Population Report." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0023.

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This chapter talks about how the American Journal of Ithaca published a table with the Methodist population in the United States, which reported nearly fifty thousand Methodists in New York that were divided between the New York and Genesee conferences. The chapter highlights the difficulty in giving a precise number of the Methodists in New York as the boundaries of the two conferences crossed state lines. It also reviews the table, which suggests that more Methodists lived in New York than in any other state at the time. The chapter highlights how the table lists separately the number of whi
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Foster, Travis M. "Epilogue." In Genre and White Supremacy in the Postemancipation United States. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838098.003.0006.

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On June 27, 2015, ten days after the massacre at the Emmanuel African Methodist Episcopal Church, Claudia Rankine published an essay on black loss in the New York Times’ Sunday magazine: “the white liberal imagination likes to feel temporarily bad about black suffering,” Rankine writes; yet “[w]e live in a country where Americans assimilate corpses in their daily comings and goings. Dead blacks are a part of normal life here.”...
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4

Harris, Fredrick C. "Introduction." In Something With in Religion In African-American Political Activism. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195120332.003.0001.

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Abstract On a warm saturday morning in August 1992, on Chicago’s South Side, several hundred people gathered in the basement of the Carter Temple CME Church. Carter Temple, which borders Wabash and Michigan avenues along the Seventy-ninth Street corridor, is a part of the Christian Methodist Episcopal (CME) Church, a majority black denomination historically connected to the United Methodist Church South. This formerly all-white denomination broke with northern United Methodists over the issue of slavery on the eve of the Civil War. On this particular morning, before the regular Sunday service,
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Newman, Mark. "Southern Catholics and Desegregation in Denominational Perspective, 1945–1971." In Desegregating Dixie. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0009.

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The chapter compares the response of the Catholic Church in the South to desegregation with that of the region’s larger white denominations: the Southern Baptist Convention, the Methodist Church, the Presbyterian Church in the United States, the Protestant Episcopal Church, and the Presbyterian Church in the United States of America. It also makes comparisons with Catholics outside the South and with southern Jews, a minority, like Catholics, subject to suspicion and even hostility from the Protestant majority, and with the Northern (later American) Baptist Convention and the Disciples of Chri
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Jemison, Elizabeth L. "Reconstruction." In Christian Citizens. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469659695.003.0003.

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When Reconstruction brought legal recognition of black citizenship and civil and political rights, causing stronger reactions from white southerners, Black and white Christians articulated divergent concepts of Christian citizenship. Black citizens argued that Christian citizenship united their religious and political identity behind their claims to equal civil and political rights. Their independent churches supported Republican politicians, and Black clergy argued that religious and civic duty demanded political engagement. At the same time, white southerners reimagined Christian citizenship
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Allured, Janet. "Theressa Hoover." In Activism in the Name of God. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496845672.003.0008.

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This chapter highlights the work of native Arkansan Theressa Hoover, a leading Black laywoman who challenged racial and gender barriers in both church and society. As chief executive of the financially independent 1.2-million-member United Methodist Women (1968-1990), Hoover provided direction, voice, and vision to one of the largest Christian women's organizations in the world. This role was both a locus for a career and a platform for articulating resistance to white patriarchy. An outspoken proponent of women's full participation in church policy-making bodies, and in her positions on the n
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Magnarella, Paul J. "Black Panther Party–Community Relations." In Black Panther in Exile. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9780813066394.003.0004.

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Pete O’Neal describes the Black Panther Party’s various community support programs in Kansas City, Missouri. They include a pre-school breakfast program for inner-city children, as well as clothing, food, medical support, and job and family counseling for people in need. O’Neal explains how these programs were supported by local churches and businesses. O’Neal describes ways the Panthers joined forces with other civil rights organizations such as Soul Inc., the Black Youth of America, and Students for a Democratic Society to protest city policies they deemed to be unfair to inner-city resident
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Gravely, Will B. "African Methodisms and the Rise of Black Denominationalism." In Reimagining Denominationalism. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195087789.003.0014.

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Abstract At least since 1921, when Carter G. Woodson published his classic survey, History of the Negro Church, it has been commonplace to refer to religious separatism in the free black communities of the post-Revolutionary generation as “the independent church movement.”1 A quarter century earlier, Bishop James W Hood of the African Methodist Episcopal, Zion Church used a similar idiom to describe the origins of northern black congregations. Discounting denominational differences among antebellum black Protestants, Hood argued that a common racial bond made for “a general, grand, united and
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Mehta, Samira K. "Family Planning Is a Christian Duty." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0009.

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Throughout the 1960s, the Protestant mainline developed a theology of “responsible parenthood,” grounded in scripture and Christian thought that turned the use of contraception within marriage into a site of Christian moral agency. Responsible parenthood language offered religious responses to scientific advances and scientifically articulated social problems like population explosion. Protestant clergy, nationally and locally, deployed it to encourage birth control among married couples. These leaders were often members of what is called “mainline” Protestantism, encompassing such moderate, n
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