The Commission on Chaplains General Board Report – June 2017
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7 PRIMARY ELECTI (Political Advertisement) !*S Î 2 *
SCENES FROM THE FUNERAL RITES OF LATE DR. JOSEPH E. WALKER Dr. Wolker's widow, a nurse and other members of the family Dr. J. E. Walker's Remains Dr. and Mrs. Julian Kelso Mr. and Mrs. A. Maceo Walker and their son, Maceo/Jr. I. READ THE Dr. Walker Paid NEWS WHILE IT IS NEWS . FIRST Glowing Tribute IN YOUR ! A Mg I Ç A*S ¿~T~ANDATO MEMPHIS, Tenn. — Leaders from Johnetta W. Kelso, a son, A. Maceo MEMPHIS WORLD-. -r a score of states came here Friday Walker Sr.. 2 granddaughters, a and paid tribute to the late Dr. ■ grandson,’ nieces, nephews' and—J Joseph E. Walker at Mississippi cousins. VOLUME 28, NUMBER 13 MEMPHIS, TENNESSEE, WEDNESDAY, AUGUST 6, 1958 PRICE SIX CENTS Boulevard Christian Church. ______¡>_... ______ :... Both the main auditorium of the Representatives From church, and the adjoining education building were filled to capaci^ JjBLCit i es Attend MAN DOES NOT when final rites began at.l p.m. Candidates Make Last Bid To Among those present, were Charles Dr. Walket'? Funeral REPRESENT Green, of the Atlanta Life Insurance Among the out-of-town persons Company, and A. G. Gaston,- Bir MEMPHIS WORLD ana organizations representatives Muster Votes In Election mingham, Ala., business man. attending Dr. J. E. Walkers fun An unidentified man is soliciting Included in s’atements on behalf eral last Friday weie: dona 'Ims in the name of (he ; Candidates for the senatorial, lor and Clifford Allen was “a of Dr. Walker were three resolutions From Atlanta, Ga.: Charles E. .Memphis World, according to a i gubernatorial and other nato.rial wasted vote” in that “neither of drawn by firms and religious orders Greene, public relations director report to this paper by president | races ' will be making their last the two van win.” On the segre They were: of Atlanta Life Insurance Co. -
Beginnings of a Black Theology and Its Social Impact Black Theology Was the Stream of African Theology That First Developed in America As a Layman Philosophy
Beginnings of a Black Theology and its Social Impact Black Theology was the stream of African Theology that first developed in America as a layman philosophy. For African Americans, the Bible at that time was the main source of information on Africa. The Psalm 68:31 served as the basis for the construction of an entire ideology of “Ethiopia” with which they meant, Africa. Out of it, Absalom Jones and Richard Allen composed: "May he who hath arisen to plead our cause, and engaged you as volunteers in the service, add to your numbers until the princes shall come from Egypt and Ethiopia stretch out her hand unto God.”1 This entire complex of beliefs and attitudes towards Africa, missions and the Back-to Africa impetus was very much incarnated in the person and work of Bishop Henry McNeal Turner (1834- 1915). In 1851, he joined the Methodist Church where he was later assigned deacon and elder and even, bishop. When Turner heard a speech of Crummell, this marked a turning point in his young life. But he first started a military and political career in the States until appointed chaplain by President Abraham Lincoln and later elected twice into the House of Representatives in Georgia. Here, he and other Blacks were prohibited from taking their seats.2 The ideas of African American missionary work in Africa and the return to this continent as the only way for Blacks to find justice; became Turner’s motivating force. He called for reparations for the years of slavery in order to finance the repatriation. -
Henry Mcneal Turner
Henry McNeal Turner Nationalist, Repatriationist, PanAfricanist, Minister, Author SECTION ONE SOURCE: https://blackpast.org/aah/turner-henry-mcneal-1834-1915 Black Nationalist, repatriationist, and minister, Henry M. Turner was 31 years old at the time of the Emancipation. Turner was born in 1834 in Newberry Courthouse, South Carolina to free black parents Sarah Greer and Hardy Turner. The self-taught Turner by the age of fifteen worked as a janitor at a law firm in Abbeville, South Carolina. The firm’s lawyers noted his abilities and helped with his education. However, Turner was attracted to the church and after being converted during a Methodist religious revival, decided to become a minister. He joined the African Methodist Episcopal (AME) Church and became a licensed minister in 1853 at the age of 19. Turner soon became an itinerant evangelist traveling as far as New Orleans, Louisiana. By 1856 he married Eliza Peacher, the daughter of a wealthy African American house builder in Columbia, South Carolina. The couple had fourteen children but only four of them survived into adulthood. In 1858 Turner entered Trinity College in Baltimore, Maryland where he studied Latin, Greek, Hebrew and theology. Two years later he became the pastor of the Union Bethel Church in Washington, D.C. Turner cultivated friendships with important Republican Congressional figures including Ohio Congressman Benjamin Wade, Pennsylvania Congressman Thaddeus Stevens, and Massachusetts Senator Charles Sumner. Turner had already become a national figure when in 1863 at the age of 29 he was appointed by President Lincoln to the position of Chaplain in the Union Army. -
“The Black Man's Burden”: African Americans, Imperialism, And
International Review of Social History 44 (1999), Supplement, pp. 77-99 © 1999 Internationaal Instituut voor Sociale Geschiedenis "The Black Man's Burden": African Americans, Imperialism, and Notions of Racial Manhood 1890-1910" MICHELE MITCHELL Take up the White Man's Burden - Send forth the best ye breed - Go bind your sons to exile To serve your captives' need [...] Comes now, to search your manhood Through all the thankless years, Cold-edged with dear-brought wisdom, The judgment of your peers! Rudyard Kipling, i8pp* Take up the Black Man's burden - "Send forth the best ye breed", To judge with righteous judgment The Black Man's work and need [...] Let the glory of your people Be the making of great men, The lifting of the lowly To noble thought and aim [...] /. Dallas Bowser, In 1899, about fifteen years after the Conference of Berlin accelerated Europe's partitioning of Africa, African-American preacher Henry Blanton Parks fervently believed the fate of Africa would be determined during the twentieth century. Parks struggled long and hard as a young man to secure an education in Georgia and rise in the ranks of the African Methodist Episcopal (AME) Church; he earned a reputation for having an expansive outlook in the process. By the time he became Secretary of Home and Foreign Missions, Reverend Parks not only located Christian redemption of Africa within the promise of a new century, he authored a book to convince other African Americans that it was their duty to conquer the continent for God, for Africans, for themselves. In Africa: The Problem of the New Century, Parks contended that if the AME Church failed to secure a righteous "destiny [...] [for] the junior races of the world [...] [and] historic * The author would like to thank Nancy MacLean, Tessie Liu, Nancy Hunt, and Eileen Boris for their comments on earlier versions of this article. -
Celebrates 25 Years. 25Th Anniversary Collector’S Edition Dear Students, Educators,And Friends
South Carolina African American History Calendar Celebrates 25 Years. 25th Anniversary Collector’s Edition Dear Students, Educators,and Friends, One of the highlights of my year is the unveiling of the new African American History Calendar, for it is always a wonderful time of renewing friendships, connecting with new acquaintances, and honoring a remarkable group of South Carolinians. This year is even more exciting, for the 2014 calendar is our 25th Anniversary Edition! For a quarter of a century, the Calendar project has celebrated the lives, leadership, and experiences of gifted people who have shaped who we are as a State and as South Carolinians. Initially developed as a resource for teachers as they include African American history in their classroom curriculum, the Calendar has become a virtual Hall of Fame, combining recognition with education and drawing online visitors from around the globe. Thus far, 297 African Americans with South Carolina roots have been featured on the Calendar’s pages. They represent a wide array of endeavors, including government and military service, education, performing and fine arts, business, community activism, and athletics. They hail from every corner of the state, from rural communities to our largest cities. And each has made a difference for people and for their communities. The Calendar, with its supporting educational materials, has always been designed to help students understand that history is about people and their actions, not simply dates or places. While previous editions have focused on individuals, the 25th Anniversary Edition spotlights 12 milestone events in South Carolina’s African American History. Driven by men and women of courage and conviction, these events helped lay the foundation for who we are today as a State and who we can become. -
The African-American Emigration Movement in Georgia During Reconstruction
Georgia State University ScholarWorks @ Georgia State University History Dissertations Department of History Summer 6-20-2011 The African-American Emigration Movement in Georgia during Reconstruction Falechiondro Karcheik Sims-Alvarado Georgia State University Follow this and additional works at: https://scholarworks.gsu.edu/history_diss Part of the History Commons Recommended Citation Sims-Alvarado, Falechiondro Karcheik, "The African-American Emigration Movement in Georgia during Reconstruction." Dissertation, Georgia State University, 2011. https://scholarworks.gsu.edu/history_diss/29 This Dissertation is brought to you for free and open access by the Department of History at ScholarWorks @ Georgia State University. It has been accepted for inclusion in History Dissertations by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. THE AFRICAN-AMERICAN EMIGRATION MOVEMENT IN GEORGIA DURING RECONSTRUCTION by FALECHIONDRO KARCHEIK SIMS-ALVARADO Under the Direction of Hugh Hudson ABSTRACT This dissertation is a narrative history about nearly 800 newly freed black Georgians who sought freedom beyond the borders of the Unites States by emigrating to Liberia during the years of 1866 and 1868. This work fulfills three overarching goals. First, I demonstrate that during the wake of Reconstruction, newly freed persons’ interest in returning to Africa did not die with the Civil War. Second, I identify and analyze the motivations of blacks seeking autonomy in Africa. Third, I tell the stories and challenges of those black Georgians who chose emigration as the means to civil and political freedom in the face of white opposition. In understanding the motives of black Georgians who emigrated to Liberia, I analyze correspondence from black and white Georgians and the white leaders of the American Colonization Society and letters from Liberia settlers to black friends and families in the Unites States. -
Information to Users
INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough,margins, substandard and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand corner and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI University Microfilms International A Bell & Howell Information Company 300 Nortti Zeeb Road. Ann Arbor, Ml 48106-1346 USA 313,'761-4700 800/521-0600 Order Number 9401306 A quest for self-determination: The African Methodist Episcopal church during the age of imperialism, 1884-1916 Little, Lawrence S., Ph.D. -
Trailblazer: the Legacy of Bishop Henry M. Turner During the Civil War, Reconstruction, and Jim Crowism
Bound Away: The Liberty Journal of History Volume 1 Issue 1 Article 5 August 2015 Trailblazer: The Legacy of Bishop Henry M. Turner During the Civil War, Reconstruction, and Jim Crowism Jordan O. Alexander Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ljh Part of the United States History Commons Recommended Citation Alexander, Jordan O. (2015) "Trailblazer: The Legacy of Bishop Henry M. Turner During the Civil War, Reconstruction, and Jim Crowism," Bound Away: The Liberty Journal of History: Vol. 1 : Iss. 1 , Article 5. Available at: https://digitalcommons.liberty.edu/ljh/vol1/iss1/5 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in Bound Away: The Liberty Journal of History by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. Trailblazer: The Legacy of Bishop Henry M. Turner During the Civil War, Reconstruction, and Jim Crowism Abstract When the Civil War began in 1861, the conflict ve oked feelings of pride, patriotism, and hatred in both blacks and whites. As the war raged on, Reverend Henry McNeal Turner ministered to his brethren serving in the United States Colored Troops (USCT), segregated units of the Union Army. Although slavery ended in 1865 with the passage of the Thirteenth Amendment, Lincoln’s plans for Reconstruction died with his assassination. The Ku Klux Klan and ex–Confederates not only regained control of the South but also resisted the federal government’s early attempts at civil rights legislation by intimidating, murdering, and disenfranchising ex–slaves. -
Preface 1 the People(-Ing) Of
Notes Preface 1. The word heathen has a complex etymological history. Heathen has most frequently denoted “irreligious,” “uncultured,” and “uncivilized”; its mean- ings have not necessarily assumed a religious context. My use of the word reflects its deployment in the context of European colonization and, in light of the primary sources examined in this study, chiefly reflects its meaning “non- Christian.” It is true that even during colonization (including the nineteenth century), heathen connoted primitivism or cultural backwardness. Its primary referent, however, was the figure of the non-Christian. 1 The People(-ing) of God 1. I use the term Israelitic to indicate contemporary appropriations of “Israelite”—being people of God—as represented in the Israelite narrative of election. Only the bygone, ancient society is appropriately termed “Israelite.” But contemporary peoples, through participating in an idea of identity, may be “Israelitic.” 2. Homi Bhabha’s description of narrative knowledge has become very important for understanding how popular narratives constitute “knowledge” and organ- ize meanings. See his “Introduction,” in Nation and Narration, ed. Homi Bhabha (London/New York: Routledge, 1990), 3. See also Regina M. Schwartz, The Curse of Cain: The Violent Legacy of Monotheism (Chicago: University of Chicago Press, 1997). 3. See Conrad Cherry, ed., God’s New Israel: Religious Interpretations of American Destiny, rev. ed. (Chapel Hill: University of North Carolina Press, 1998). 4. Schwartz, The Curse of Cain; Martin Marty, Modern American Religion, 3 vols. (Chicago: University of Chicago Press, 1986–96); Schwartz, Righteous Empire: The Protestant Experience in America (New York: Dial Press, 1970); Gayraud S. Wilmore, Black Religion and Black Radicalism: An Interpretation of the Religious History of African Americans, 3d ed. -
Turner Seminary 4 II
TABLE OF CONTENTS I. History of Turner Seminary 4 II. Letter from The President of ITC 6 III. President – Dean’s Quadrennial Report 8 IV. Inauguration of 10th President at the ITC and Degree Programs 28 V. Auditor’s Letter 32 VI. 2012-2016 Quadrennial Fiscal Report 33-34 Turner Theological Seminary History Turner Theological Seminary began as a department of Morris Brown College in 1894. For the first nine years, Steward, D.D., a former United States Army chaplain, served as the Dean of Theology. In the interim, the Rev. E. L. Chew was also elected, but the Rev. E. W. Lee, a former principal who was subsequently elected president of Morris Brown College, was appointed to serve officially as the first Dean of Theology. Twelve persons made up the first student body. The name Turner Theological Seminary was selected and approved for the new school in 1900 in honor of Bishop Henry McNeal Turner, the resident bishop of the African Methodist Episcopal Church and senior bishop of the denomination at that time. The Seminary remained on the campus of Morris Brown College until 1957 when a building was acquired at 557 Mitchell Street. The Trustee Board of Morris Brown College, under the leadership of Bishop William Reid Wilkes, Sr. authorized Turner Theological Seminary to become a founding constituent of the Interdenominational Theological Center in 1958. Dr. George A. Sewell was appointed Director/Dean. A charter was obtained in 1975 and a separate Board of Trustees was appointed under the leadership of Bishop Richard Allen Hildebrand. The seminary received its own charter in 1975 and its first independent Board of Trustees was elected. -
1 Celebrating 150 Years of African Methodism Midyear Conference
Celebrating 150 Years of African Methodism Midyear Conference 2018 13th Episcopal District African Methodist Episcopal Church Sloan Convention Center Bowling Green, Kentucky March 16, 2018 9:00 am John Hardin, Ph.D. On June 17, 2015, the nation’s attention focused on Emanuel AME Church in Charleston, South Carolina when white supremacist Dylann Roof attended a bible study in the church and while there, then calmly murdered the pastor and eight of his members. For a brief moment, the nation experienced another ‘incident’ of mass murder except it was in an historic religious location. Committed to God and community service, Historic Mother Emanuel was not unlike the entire AME Church. The African Methodist Episcopal Church traces its roots to 1787 when a group of free blacks in Philadelphia, Pennsylvania organized a self-help organization entitled the Free African Society. The Society set about helping each other and attending local churches such as St. George Methodist Church. [NEXT SLIDE] At the time, Methodists usually did not support slavery and thus many local blacks saw them as more friendly. In 1791, some of the black Methodists in Philadelphia starting planning to build their own worship site but continued to worship at St. George’s and contribute to the church financially and spiritually. 1 However, in 1792 (there are debates about the actual date), an incident occurred in which the Free African Society black members of St. George Methodist Church were told to stop praying at a spot in the church reserved for whites and to return to a racially segregated section of the church. -
Preface to the Second Edition IX Introduction 1 1 OLAUDAH
lli'-r CONTENTS ~ Preface to the Second Edition IX Introduction 1 I. FROM AFRICA THROUGH EARLY AMERICA 1 OLAUDAH EQUIANO, Traditional Ibo Religion and Culture 13 2 BRYAN EDWARDS, African Religions in Colonial Jamaica 20 3 FRANCIS LE JAU, Slave Conversion on the Carolina Frontier 25 4 JUPITER HAMMON, ''Address to the Negroes in the State of New York" 34 5 GEORGE LIELE AND ANDREW BRYAN, Letters from Pioneer Black Baptists 44 6 LEMUEL HAYNES, A Black Puritan's Farewell 52 II. SLAVE RELIGION IN THE ANTEBELLUM SOUTH 7 PETER RANDOLPH, Plantation Churches: Visible and Invisible 63 8 SISTER KELLY, "Proud of that 'Ole Time' Religion" 69 9 HENRY BIBB, Conjuration and Witchcraft 76 lO JAMES W. C. PENNINGTON, "Great Moral Dilemma" 81 11 NAT TURNER, Religion and Slave Insurrection 89 12 FREDERICK DOUGLASS, Slaveholding Religion and the Christianity of Christ lO2 13 THOMAS WENTWORTH HIGGINSON, Slave Songs and Spirituals 112 III. BLACK CHURCHES NORTH OF SLAVERY AND THE FREEDOM STRUGGLE 14 RICHARD ALLEN, "Life Experience and Gospel Labors" 139 15 CHRISTOPHER RUSH, Rise of the African Methodist Episcopal Zion Church 155 16 JARENA LEE, A Female Preacher among the African Methodists 164 17 NATHANIEL PAUL, African Baptists Celebrate Emancipation in New York State 185 Contents 18 DAVID WALKER, "Our Wretchedness in Consequence of the Preachers of Religion" 193 19 MARIA STEWART, "Mrs. Stewart's Farewell Address to Her Friends in the City of Boston" 202 20 PETER WILLIAMS, "To the Citizens of New York" 211 21 CHARLES B. RAY, Black Churches in New York City, 1840 218 22 JEREMIAH ASHER, Protesting the "Negro Pew" 224 23 JERMAIN W.