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1

Cook, Philip L. Zion City, Illinois: Twentieth-century utopia. Syracuse, N.Y: Syracuse University Press, 1996.

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2

Nindi, John. Chirimba Christian Apostolic Church in Zion: Its establishment, organization, and beliefs. Zomba, Malawi: Kachere Series, 2006.

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3

The call of Zion. Springville, Utah: Cedar Fort, Inc., 2009.

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4

A trumpet in Zion: The voice of restoration and change. Shippensburg, PA: Treasure House, 1994.

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5

Zion: A light in the darkness. Salt Lake City, Utah: Deseret Book Co., 1997.

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6

African pilgrimage: Ritual travel in South Africa's Christianity of Zion. Farnham, Surrey, England: Ashgate, 2011.

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7

Crombie, Kelvin. For the love of Zion: Christian witness andthe restoration of Israel. Sevenoaks: Hodder & Stoughton, 1991.

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8

Come Sunday: The liturgy of Zion. Nashville: Abingdon Press, 1990.

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9

Come Sunday: The liturgy of Zion. Nashville: Abingdon Press, 1990.

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10

Brigham Young University. Religious Studies Center. and Brigham Young University. Joseph Fielding Smith Institute for Church History., eds. T. Edgar Lyon: A teacher in Zion. Provo, Utah: Brigham Young University Press, 2002.

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11

Lucas, James W. Working toward Zion: Principles of the United Order for the modern world. Salt Lake City: Aspen Books, 1996.

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12

Gay, Kathlyn. Communes and cults. New York: Twenty-First Century Books, 1997.

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13

Pearson, Carol Lynn. The Christmas thief. Carson City , NV: Gold Leaf Press, 1995.

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14

A Christmas thief: A novel. Chicago: Loyola Press, 2003.

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15

For God and race: The religious and political leadership of AMEZ Bishop James Walker Hood. Columbia, S.C: University of South Carolina Press, 1999.

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16

Goorbergh, Edith van den. Franciscus van Assisi: Over zijn evangelische bezieling en de betekenis ervan voor onze tijd. Nijmegen: Valkhof Pers, 2003.

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17

Regnerus, Steensma, ed. Religieuze ruimte: Kerkbouw, kerkinrichting en religieuze kunst : feestbundel voor Regnerus Steensma bij zijn vijfenzestigste verjaardag. Zoetermeer: Boekencentrum, 2002.

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18

Martine, Pieteraerens, and Kerchove Dirk van, eds. De Sint-Catharinakerk van Geraardsbergen: Een monument en zijn kunstschatten. Gent: Provincie Oost-Vlaanderen, 2003.

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19

Post, J. E. Gereformeerd zijn en blijven, een wankel evenwicht?!: Een historisch-sociologisch onderzoek naar de ontwikkelingen van de Gereformeerde Kerken in Nederland, de Gereformeerde Bond in de Nederlandse Hervormde Kerk en de Christelijke Gereformeerde Kerken in de twintigste eeuw. Heerenveen: J.J. Groen, 1998.

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20

Stoddard, Solomon. A guide to Christ, or, The way of directing souls that are under the work of conversion: Compiled for the help of young ministers, and may be serviceable to private Christians who are inquiring the way to Zion. Ligonier, PA (213 W. Vincent Street, Ligonier, 15658-1139): Soli Deo Gloria Publications, 1993.

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21

Society, Zion Historical, ed. Zion. Charleston, S.C: Arcadia Pub., 2007.

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22

Crombie, Kelvin. For the Love of Zion. Hodder & Stoughton Religious, 1991.

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23

Morrison, Alexander B. Zion: A Light in the Darkness. Deseret Book Co, 1997.

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24

Book of Mormons: Latter-Day Saints on a Modern-Day Zion. White Cloud Press, 2015.

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25

Holmes, Reed M. Dreamers of Zion: Joseph Smith and George J.Conviction, Leadership, and Israel's Renewal. Sussex Academic Press, 2004.

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26

1856, Crompton Thomas fl, ed. The herald of Zion: Being a series of essays, addresses, &c., relating to the Christian ministry. [Toronto?: s.n.], 1987.

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27

1968-, Daybell Chad G., ed. The youth of Zion: Guidance from modern prophets on dozens of timely topics facing today's families. Springville, Utah: CFI Books, 2002.

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28

Kling, David W. Presbyterians and Congregationalists in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0008.

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John Wesley founded Methodism as an evangelical renewal movement within the Church of England. That structure encouraged both establishment impulses and Dissenting movements within Methodism in the North American context. In Canada, British missionaries planted a moderate, respectable form of Methodism, comfortable with the establishment. In Ontario, however, Methodism drew from a more democratized, enthusiastic revivalism that set itself apart from the establishment. After a couple of generations, however, these poorer outsiders had moved into the middle class, and Canadian Methodism grew into the largest denomination, with a sense of duty to nurture the social order. Methodism in the United States, however, embodied a paradox representative of a nation founded in a self-conscious act of Dissent against an existing British system. Methodism came to embrace the American cultural centre while simultaneously generating Dissenting movements. After the American Revolution, ordinary Americans challenged deference, hierarchy, patronage, patriarchy, and religious establishments. Methodism adopted this stance in the religious sphere, growing as an enthusiastic, anti-elitist evangelistic campaign that validated the spiritual experiences of ordinary people. Eventually, Methodists began moving towards middle-class respectability and the cultural establishment, particularly in the largest Methodist denomination, the Methodist Episcopal Church (MEC). However, democratized impulses of Dissent kept re-emerging to animate new movements and denominations. Republican Methodists and the Methodist Protestant Church formed in the early republic to protest the hierarchical structures of the MEC. African Americans created the African Methodist Episcopal Church and African Methodist Episcopal Zion Church in response to racism in the MEC. The Wesleyan Methodist Church and the Free Methodists emerged in protest against both slavery and hierarchy. The issue of slavery divided the MEC into northern and southern denominations. The split reflected a battle over which religious vision of slavery would be adopted by the cultural establishment. The denominations remained divided after the Civil War, but neither could gain support among newly freed blacks in the South. Freed from a racialized religious establishment embedded in slavery, former slaves flocked to independent black Methodist and Baptist churches. In the late nineteenth century, Methodism spawned another major evangelical Dissenting movement, the Holiness movement. Although they began with an effort to strengthen Wesleyan practices of sanctification within Methodism, Holiness advocates soon became convinced that most Methodists would not abandon what they viewed as complacency, ostentation, and worldliness. Eventually, Holiness critiques led to conflicts with Methodist officials, and ‘come-outer’ groups forged a score of new Holiness denominations, including the Church of God (Anderson), the Christian Missionary Alliance, and the Church of the Nazarene. Holiness zeal for evangelism and sanctification also spread through the missionary movement, forming networks that would give birth to another powerful, fragmented, democratized movement of world Christianity, Pentecostalism.
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