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About Absalom Jones Priest 1818
The Reverend Absalom Jones November 7, 1746 – February 13, 1818 The life and legacy of The Reverend Absalom Jones, first African American priest of The Episcopal Church is a testament to the resilience of the human spirit, his faith, and his commitment to the causes of freedom, justice and self-determination. Jones was born into slavery in Sussex County, Delaware on November 6, 1746. During the 72 years of his life, he grew to become one of the foremost leaders among persons of African descent during the post-revolutionary period. In his younger years in Delaware, Absalom sought help to learn to read. When he was 16, his owner Benjamin Wynkoop brought him to Philadelphia where he served as a clerk and handyman in a retail store. He was able to work for himself in the evenings and keep his earnings. He also briefly attended a school run by the Quakers where he learned mathematics and handwriting. In 1770, he married Mary Thomas and purchased her freedom. It was until 1784 that he obtained his own freedom through manumission. He also owned several properties. During this period, he met Richard Allen, who became a life-long friend. In 1787, they organized the Free African Society as a social, political and humanitarian organization helping widows and orphans and assisting in sick relief and burial expenses. Jones and Allen were also lay preachers at St. George’s Methodist Episcopal Church, Philadelphia, PA where their evangelistic efforts met with great success and their congregation multiplied ten-fold. As a result, racial tensions flared and ultimately they led an historic walk out from St. -
Freeborn Garrettson and African Methodism
Methodist History, 37: 1 (October 1998) BLACK AND WHITE AND GRAY ALL OVER: FREEBORN GARRETTSON AND AFRICAN METHODISM IAN B. STRAKER Historians, in describing the separation of Africans from the Methodist Episcopal Church at the tum of the 19th century, have defined that separation by the possible reasons for its occurrence rather than the context within which it occurred.' Although all historians acknowledge, to some degree, that racial discrimination led to separate houses of worship for congregants of African descent, few have probed the ambivalence of that separation as a source of perspective on both its cause and degree; few have both blamed and credited the stolid ambiguity of Methodist racial interaction for that separation. Instead, some historians have emphasized African nationalism as a rea son for the departure of Africans from the Methodist Episcopal Church, cit ing the human dignity and self-respect Africans saw in the autonomy of sep arate denominations. Indeed, faced with segregated seating policies and with the denial of both conference voting rights and full ordination, Africans struck out on their own to prove that they were as capable as whites of fully con ducting their own religious lives. Other historians have placed the cause for the separation within the more benign realm of misunderstandings by the Africans about denominational polity, especially concerning the rights of local congregations to own and control church property. The accuracy of each point of view notwithstanding, black hnd white racial interaction in early Methodism is the defining context with which those points of view must be reconciled. Surely, a strident nationalism on the part of Africans would have required a renunciation, or even denunciation, of white Methodists and "their" church, which is simply not evident in the sources. -
NOTES and DOCUMENTS the African Methodists of Philadelphia
NOTES AND DOCUMENTS The African Methodists of Philadelphia, 1794-1802 The story of the exodus of the black Methodists from St. George's Church in Philadelphia in the late eighteenth century and the subse- quent founding of Bethel African Methodist Church was first told by Richard Allen in a memoir written late in his life.1 Allen's story, fa- mous as a symbol of black independence in the Revolutionary era, il- lustrates the extent to which interracial dynamics characterized social life and popular religion in post-Revolutionary Philadelphia. The birth of Allen's congregation in the city was not an accident: Philadelphia's free black population had grown rapidly with the migration of ex-slaves attracted by Pennsylvania's anti-slavery laws and jobs afforded by the city's expanding commercial economy. The founding of the church also highlights the malleable character of American religion at this time; the ways religious groups became rallying points for the disenfranchised, the poor, and the upwardly mobile; and the speed and confidence with which Americans created and re-created ecclesiastical structures and enterprises. Despite the significance of this early black church, historians have not known the identities of the many black Philadelphians who became Methodists in the late eighteenth century, either those joining Allen's *I want to thank Richard Dunn, Gary Nash, and Jean Soderlund for their thoughtful comments, and Brian McCloskey, St. George's United Methodist Church, Philadelphia 1 Richard Allen, The Life Experience and Gospel Labours of the Rt. Rev Rtchard Allen (Reprint edition, Nashville, TN, 1960) My description of the black community in late eighteenth-century Philadelphia is based on Gary B Nash, "Forging Freedom The Eman- cipation Experience in the Northern Seaport Cities, 1775-1820" in Ira Berlin and Ronald Hoffman, eds., Slavery and Freedom tn the Age of the American Revolution, Perspectives on the American Revolution (Charlottesville, VA, 1983), 3-48. -
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. -
THE INFLUENCE of the AFRICAN METHODIST EPISCOPAL CHURCH and the SOUTHERN ASSOCIATION of COLLEGES and SCHOOLS on MORRIS BROWN COLLEGE by Serena Celeste Wilson
Georgia State University ScholarWorks @ Georgia State University Educational Policy Studies Dissertations Department of Educational Policy Studies 7-3-2009 Haven for all Hungry Souls: The nflueI nce of the African Methodist Episcopal Church and the Southern Association of Colleges and Schools on Morris Brown College Serena Celeste Wilson Follow this and additional works at: https://scholarworks.gsu.edu/eps_diss Recommended Citation Wilson, Serena Celeste, "Haven for all Hungry Souls: The nflueI nce of the African Methodist Episcopal Church and the Southern Association of Colleges and Schools on Morris Brown College." Dissertation, Georgia State University, 2009. https://scholarworks.gsu.edu/eps_diss/31 This Dissertation is brought to you for free and open access by the Department of Educational Policy Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Educational Policy Studies Dissertations by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. ACCEPTANCE This dissertation, HAVEN FOR ALL HUNGRY SOULS: THE INFLUENCE OF THE AFRICAN METHODIST EPISOCOPLA CHURCH AND THE SOUTHERN ASSOCIATION OF COLLEGE AND SCHOOLS ON MORRIS BROWN COLLEGE, by SERENA C. WILSON, was prepared under the direction of the candidate’s Dissertation Advisory Committee. It is accepted by the committee members in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the College of Education, Georgia State University. The Dissertation Advisory Committee and the student’s Department Chair, as representatives of the faculty, certify that this dissertation has met all standards of excellence and scholarship as determined by the faculty. The Dean of the College of Education concurs. -
God's Progressive Church Retooling for 21St Century Ministries
Volume 1 Number 7 November 2014 "Money Matters" ANNOUNCEMENTS! Pastor Worthen will spend the entire month of November preaching on "Money Matters" during the 11:00 a.m. worship service along with two Bible studies led by a *Senior Bible Study is certified financial planner. held every Tuesday @ …“The church does a wonderful job 12 Noon. of teaching & preaching tithes & offerings, yet there are still *Weekly Prayer Call is held every countless people who are struggling financially. I submit that people are Wednesday at 8:00 struggling because they are either AM. Dial: 513--386- A.) inadequately informed & 0000 Access Code: 771716# equipped with how to handle their finances, or B.) they refuse to apply *Bible Study is held biblical principles and precepts every Wednesday at with regards to handling money.” 6:30 PM. ---Pastor Carlton Worthen, *WMS General Board Mtg. will be held on Monday, Nov. 3rd @ 5:15 PM. *Steward Board Mtg. will be held on Tuesday, Nov. 4th @ 6:00 PM. *Trustee Board Mtg. 2. "Fall Harvest Revival" will be held on Thursday, Nov. 6th @ Concept: 6:00 PM. This is a two-night revival where the community can come together for an energetic & soulful Thanksgiving worship experience. Thanksgiving baskets with all of the trimmings will be given out to members and guests whose names are selected. Persons must be present to receive a basket. Proposal: Nov. 24th Rev. Elijah Shafah, St. Paul Church, Troy, Al Nov. 25th Rev. Dr. Isaac Hudson, Nichols Chapel Church, Phenix Citu, Al Time: God’s Progressive Church Retooling for 21st Century Ministries Worship begins each night at 6:30 p.m. -
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. -
Old Testament & Social Justice
Study Guide for Tawawa 2017 ages 13-18 Bible Bowl-AME Challenge Game boards will be populated by questions drawn from this content. Each game board will include 25 questions ranging in difficulty from 100 point to 500 point levels. Bible passages are from the New Revised Standard Version (NRSV) unless otherwise noted. Categories for Study Old Testament & Social Justice New Testament & Social Justice AME Church History & Social Justice AME Church Now & Social Justice Our World Today & Social Justice Old Testament & Social Justice Leviticus 19:15 - 15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. Isaiah 1:17 learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow. Zechariah 7:9-10 - 9 Thus says the Lord of hosts: Render true judgments, show kindness and mercy to one another; 10 do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another. Psalms 82:3 - Give justice to the weak and the orphan; maintain the right of the lowly and the destitute. Proverbs 31:9 - Speak out, judge righteously, defend the rights of the poor and needy. Jeremiah 22:3 - Thus says the Lord: Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place. Micah 6:8 - He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? 1 Amos 5:11-15 - Therefore because you Isaiah 58: 6-12 - Isaiah 58:6-12New trample on the poor Revised Standard Version (NRSV) and take from them levies of grain, 6 you have built houses of hewn stone, Is not this the fast that I choose: but you shall not live in them; to loose the bonds of injustice, you have planted pleasant vineyards, to undo the thongs of the yoke, but you shall not drink their wine. -
On Absalom and Freedom February 17, 2019: the Sixth Sunday After the Epiphany the Rev. Emily Williams Guffey, Christ Church Detroit Luke 6:17-26
On Absalom and Freedom February 17, 2019: The Sixth Sunday after the Epiphany The Rev. Emily Williams Guffey, Christ Church Detroit Luke 6:17-26 Yesterday I was at the Cathedral along with several of you for the Feast of Blessed Absalom Jones, who was the first black person to be ordained as an Episcopal priest. Absalom Jones had been born into slavery; he was separated from his family at a very young age, when his master sold his mother and all of his siblings, and took only Absalom along with him to a new city--to Philadelphia--where Absalom worked in the master’s store as a slave. The master did allow Absalom to go to a night school there in Philadelphia for enslaved people, and there Absalom learned to read; he learned math; he learned how to save what he could along the way. He married a woman named Mary and, saving his resources, was able to purchase her freedom. He soon saved enough to purchase his own freedom as well, although his master did not permit it. It would be years until his master finally allowed Absalom to purchase his own freedom. And when he did, Absalom continued to work in the master’s store, receiving daily wages. It was also during this time that Absalom came to attend St. George’s Methodist Episcopal Church in Philadelphia. Since Methodism had grown as a form of Anglicanism back in England, this was a time before the Methodist Church had come into its own denomination distinct from the Episcopal Church. -
OBJ (Application/Pdf)
THE SECOND CENTURY OF ACADEMIC EXCELLENCE March 1988 New Pedestrian Bridge Morris Brown College anno grees in more than 30 fields of unced that construction will be study. The college is affiliated gin on a new pedestrian bridge with the Atlanta University Cen over Martin Luther King, Jr. ter, the world’s largest consor Drive. tium of black higher education. “The bridge represents years Morris Brown iscelebrating its of tradition at Morris Brown Col 106th year with improved scho lege,’’ said Calvert H. Smith, Pres lastic performance by its stu ident of the College. “Through dents, a successful $5-million the years, graduating Seniors capital fund campaign and in have crossed the bridge to begin crease in enrollment of more futures full of hope and prom than 83 percent with a current ise,’’ Dr. Smith said. total of 1,650 students. The new bridge, constructed More black certified public of concrete, will replace the pre accountants have graduated sent wooden pedestrian bridge. from Morris Brown than any oth The project is expected to be er private black college in the completed by late Spring. United States. Last year, Morris Groundbreaking ceremonies for new pedestrian bridge were attended by (l-r) Marvin Arrington, Morris Brown College, found Brown graduated its first class of Atlanta City Council President; Michael Lomax, Fulton County Commission Chairman; Architect ed in 1881, is a privately operated nurses with 100 percent passage Tarlee Brown, Mill Key and Brown Associates; Dr. Calvert H. Smith, President of MBC; Gary M. four-year institution offering de of licensure on state boards. -
Bishop Richard Allen and His Spirit
287.80924 A2546 GITUDINALEN OAK ST . HDSF UNIVERSITY OF ILLINOIS LIBRARY AT URBANA - CHAMPAIGN BOOKSTACKS The person charging this material is re sponsible for its return to the library from which it was withdrawn on or before the Latest Date stamped below . Theft , mutilation , and underlining of books are reasons for disciplinary action and may result in dismissal from the University . To renew call Telephone Center , 333-8400 UNIVERSITY OF ILLINOIS LIBRARY AT URBANA - CHAMPAIGN NOV 3 1994 DEC 02 1905 NOV 1 71909 DEC 1 8 1998 FERO 9 2000 SEP 1 2 2000 skal DEC 1. 4. 2001 L161-0-1096 Baxter Rex . I. M. Bishop Richard Allen and His Spirit Ву REV . DANIEL MINORT BAXTER , D. 0 . Author of " Christian Tradition and Heathen Mythology , " " Has the United States Gov ernment in it the Elements of Per manency ? " " The Pastor and His Officers . " Etc. Introduction by Rev. J. M. Henderson , M.D. , Pastor of St. John's A. M. E. Church , 1 Philadelphia , Pa . PRINTED BY Uhr A. M. E. Book Concern D. 4. Baxter , Brarral Business Manager 631 PINE STREET PHILA . , PA . Copyright , 1923 BY DANIEL M. BAXTER All rights reserved DEDICATORY To Bishop Richard Allen , his wife Sarah , and the sons and daughters of African Meth odism the world over , the cause for which the fathers so valiantly struggled to establish her principles , and to the memory of Dr. Benjamin Rush and Mr. Robert Ralston , this volume is affectionately dedicated . + 1 . ! 1 - . 28750924 Al 54b INTRODUCTION “ Philosophers tell us that one dominant idea was the basal influence in the develop ment in each of the ancient kingdoms of Egypt , Greece and Rome .