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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. -
Black Citizenship, Black Sovereignty: the Haitian Emigration Movement and Black American Politics, 1804-1865
Black Citizenship, Black Sovereignty: The Haitian Emigration Movement and Black American Politics, 1804-1865 Alexander Campbell History Honors Thesis April 19, 2010 Advisor: Françoise Hamlin 2 Table of Contents Timeline 5 Introduction 7 Chapter I: Race, Nation, and Emigration in the Atlantic World 17 Chapter II: The Beginnings of Black Emigration to Haiti 35 Chapter III: Black Nationalism and Black Abolitionism in Antebellum America 55 Chapter IV: The Return to Emigration and the Prospect of Citizenship 75 Epilogue 97 Bibliography 103 3 4 Timeline 1791 Slave rebellion begins Haitian Revolution 1831 Nat Turner rebellion, Virginia 1804 Independent Republic of Haiti declared, Radical abolitionist paper The Liberator with Jean-Jacques Dessalines as President begins publication 1805 First Constitution of Haiti Written 1836 U.S. Congress passes “gag rule,” blocking petitions against slavery 1806 Dessalines Assassinated; Haiti divided into Kingdom of Haiti in the North, Republic of 1838 Haitian recognition brought to U.S. House Haiti in the South. of Representatives, fails 1808 United States Congress abolishes U.S. 1843 Jean-Pierre Boyer deposed in coup, political Atlantic slave trade chaos follows in Haiti 1811 Paul Cuffe makes first voyage to Africa 1846 Liberia, colony of American Colonization Society, granted independence 1816 American Colonization Society founded 1847 General Faustin Soulouque gains power in 1817 Paul Cuffe dies Haiti, provides stability 1818 Prince Saunders tours U.S. with his 1850 Fugitive Slave Act passes U.S. Congress published book about Haiti Jean-Pierre Boyer becomes President of 1854 Martin Delany holds National Emigration Republic of Haiti Convention Mutiny of the Holkar 1855 James T. -
Penns Ylvanla Magazine
THE Penns ylvanla Magazine OF HISTORY AND BIOGRAPHY VOLUME CXXV 'heHistorical Societyof Pennsylnia 1300 LOCUST STREET, PHILADELPHIA, PA 19107 2001 CONTENTS ARTICLES Page William Irvine and the Complexity of Manhood and Fatherhood in the Pennsylvania Backcounry Judith Ridner 5 Liberty, Tyranny, and Ethnicity-The German Reformed "Free Synod" Schism (1819-1823) and the Americanization of an Ethnic Church Steven M. Nolt 35 Rhetoric and Identity in Absalom Jones and Richard Allen's Narrative of the Proceedings of the Black People, During the Late Awful Calamity in Philadelphia Jacqueline Bacon 61 The National Miners Union: Communism and Miners in the PennsylvaniaAnthracite Walter T. Howard 91 Redeeming the Captives: Pennsylvania Captives anong the Ohio Indians, 1755-1765 Matthew C. Ward 161 Drama in the Courroom, Theater in the Streets: Philadelphia'sIrish Riot of 1831 Francis W. Hoeber 191 Unhappily Yoked: Hugh Scott and Richard Nixon Dean J. Koflowski 233 Horace Trumbauer:A Life Frederick Platt 315 The Would-Be Philadelphian:Harold Donaldson Eberlein, Author and Antiquarian Bradley C. Brooks 351 NOTES AND DOCUMENTS A James Peale Puzzle: Captain Allen McLane's Encounter with British Dragoons Edith McLane Edson 376 EDITORIAL Ian M. G. Quimby 313 BOOK REVIEWS 125, 267, 393 INDEX Conrad Woodall THE HISTORICAL SOCIETY OF PENNSYLVANIA OFFICERS Chair COLLIN F. MCNEIL Vice Chairs MICHAEL D. BENJAMIN GEORGE W. CONNELL WELD COXE CHARLES E. MATH ER M Secretary SANDRA L. CADWALADER Treasurer STEPHEN P. MULLIN Councilro JOHN A. BAIRD,JR. LOUISA W. SELLERS DEBORAH D. BISHOP THOMASJ. SUGRUE MARY MAPLES DUNN PAGE TALBOTr SARAH BARRINGER GORDON AUDREY C. TALLEY NELSON G. -
Van Horne Education of African Americans in Franklins Philadelphia 2009
Figure 4.1. Ralph Sandiford, A Brief Examination of the Practice of the Times, by the Foregoing and the Present Dispensation . ([Philadelphia]: Printed [by Benjamin Franklin and Hugh Meredith] for the author, 1729). !e Library Company of Philadelphia. “!e Good Education of Youth”: Worlds of Learning in the Age of Franklin !e antislavery activism that finally brought about abolition had its origins in the 1688 petition of four German Quakers and Mennonites of Germantown, just north of Philadelphia, the first antislavery petition in the New World. From that time until abolition became a reality, Quakers were in the forefront of the movement, although paradoxically Quakers were also among the largest slave owners until the 1770s, when the sect officially took a stand and threatened to disown Quakers who continued to hold slaves. Benjamin Franklin himself lived out the ambivalence felt by many as the eighteenth century advanced. Franklin printed antislavery tracts by the outspoken Quakers Ralph Sandiford and Benjamin Lay, although he did so without affixing his name to the pamphlets (see Figure 4.1).4 Franklin owned slaves from as early as 1735 until 1781, and he never deliberately freed any of them. And his wealth, derived principally from the profits of his printing business, owed much to the numerous advertisements for slave sales and runaways that he published and to the actual sales that he facilitated. However, by the end of his life Franklin had taken a very public stand against slavery. As president of the Pennsylvania Society for Promoting the Abolition of Slavery, and the Relief of Free Negroes Unlawfully Held in Bondage (usually known as the Pennsylvania Abolition Society), Franklin is credited with writing the 1789 petition to Congress urging the abolition of slavery. -
Richard Allen: from the Free African Society to Bethel AME Church Society to Bethel AME Church
Mother Bethel AME Church, Philadelphia, in its current Mother Bethel AME Church, Philadelphia, in its current building, erected in the 1880s on the same property where the building, erected in the 1880s on the same property where the first building, a blacksmith’s shop, was brought and refitted to first building, a blacksmith’s shop, was brought and refitted to serve as a house of worship in the 1790s. serve as a house of worship in the 1790s. Richard Allen: from the Free African Richard Allen: from the Free African Society to Bethel AME Church Society to Bethel AME Church by Rev. Jean Williams (2010) by Rev. Jean Williams (2010) Editor’s Note: Rev. Jean B. Williams is an ordained minister (retired) with Editor’s Note: Rev. Jean B. Williams is an ordained minister (retired) with the African Methodist Episcopal (AME) Church. A long-time resident of Eastern the African Methodist Episcopal (AME) Church. A long-time resident of Eastern Pennsylvania, currently residing in Lancaster County, she speaks and writes Pennsylvania, currently residing in Lancaster County, she speaks and writes frequently about the history of the AME Church. frequently about the history of the AME Church. I am certain that I will be accused of institutional treason by my I am certain that I will be accused of institutional treason by my friends and colleagues in the African Methodist Episcopal Church, but I friends and colleagues in the African Methodist Episcopal Church, but I have read enough original documents and copies of documents to have read enough original -
The Yellow Fever Epidemic of 1793 and the Christiana Riot of 1851: a Juxtaposition of Two Illuminating Events on Race Relations in Pennsylvania
The Yellow Fever Epidemic of 1793 and the Christiana Riot of 1851: A Juxtaposition of Two Illuminating Events on Race Relations in Pennsylvania William “Wes” Skidmore II Mars Hill College, 2010 Mr. Skidmore plans to attend the University of Delaware this fall for graduate studies in Early American History (Early Republic through the Antebellum Period) where he hopes to one day earn his PhD. Personal fascination with historical studies grew substantially after taking his first history course at Mars Hill College with Dr. Kathy Newfont (Environmental History), in which his “true passion for history” was discovered. Soon after this course, Mr. Skidmore began studying the Early Republic and Antebellum periods in American history, periods for which his interest grew dramatically following experiences with the SHEAR/Mellon Undergraduate Fellowship. The SHEAR/Mellon Undergraduate Fellowship Program, founded in 2005, is dedicated to providing talented, motivated undergraduate scholars the opportunity to pursue original primary source research in some of the finest archival collections relevant to early American history. This fellowship coupled with the Mars Hill History Department, cultivated a true passion for Early American History. In September 1793, a solicitation appeared in the local Philadelphian newspapers calling on African Americans to come forward and assist the “distressed, perishing, and neglected” whites suffering from the yellow fever outbreak in Philadelphia in 1793. Richard Allen and Absalom Jones, two black abolitionists, led the first wave of black “benevolent” workers into the streets of Philadelphia, providing services wherever needed. Allen recalled in his autobiography, “The Lord was pleased to strengthen us, and remove all fear from us, and disposed our hearts to be as useful as possible.1 In offering their services to sick whites, African Americans like Allen and Jones were motivated partially by their belief that they would be seen as “respectable” and accepted as equals in society. -
Among Groups That Faced Possible Racial Or Ethnoreligious
Religion and the Construction of Community in Mathew Carey‘s Philadelphia1 John Davies SUNY Plattsburgh A Paper Submitted to ―Ireland, America, and the Worlds of Mathew Carey‖ Co-Sponsored by: The McNeil Center for Early American Studies The Program in Early American Economy and Society The Library Company of Philadelphia, The University of Pennsylvania Libraries Philadelphia, PA October 27-29, 2011 *Please do not cite without permission of the author 1 My thanks to Tricia Wolfe Davies, Dennis Downey, Katina Manko, Alan Meyer, Richard Schaefer, Christine Sears, and Katie Leonard Turner for their comments on earlier drafts of this paper, and for insights that have helped develop the arguments found within. 2 In early national Philadelphia, groups that faced racial or ethnoreligious discrimination employed a range of strategies in defining community. The leaders and spokesmen of some groups—such as Irish Catholic and African-American ―elites,‖ of whom men like Mathew Carey, Absalom Jones, and Richard Allen are prominent examples—emphasized social, political, and economic connections with white, Protestant Philadelphians even while maintaining cultural distinctions. Carey‘s, Jones‘s, and Allen‘s views and actions have been closely analyzed, but contemporary and current emphasis on the use of the public sphere by these men obscures the place that black refugees from the Haitian Revolution—men, women, and children—held in the shaping of community. In contrast to African Americans and Irish Catholics, migrants of African descent from the French Caribbean colony of Saint-Domingue sought to retain ties of language (French) and religion (Roman Catholic) with one another. As a result of their choices and responses, these migrants were largely alienated from African Americans in the city, most of whom, like Jones and Allen, were members of Protestant denominations. -
The Rise of the African American Church in Philadelphia, 1787-1949
The Preservation Alliance for Greater Philadelphia is the sole owner of the following written and graphic material which cannot be disseminated or reproduced without the prior written approval of the Preservation Alliance. Contact: 215-546-1146 x 2. FROM REFUGE TO STRENGTH: THE RISE OF THE AFRICAN AMERICAN CHURCH IN PHILADELPHIA, 1787-1949 Matthew S. Hopper Preservation Alliance for Greater Philadelphia INTRODUCTION: Philadelphia has been a center of African American religious activity for more than two centuries, and much of its history and tradition has been preserved in Philadelphia’s historic African American religious buildings. Today there are nearly 100 church buildings of vital historic significance within Philadelphia’s city limits, several of which have been occupied by more than one historic African American congregation. Some of these church buildings were built by blacK congregations in times of intense racial prejudice or economic insecurity and stand today as monuments to the growing strength and solidarity of Philadelphia’s African American church. Other church buildings were purchased from previous owners, most often formerly wealthy white congregations. These buildings demonstrate the Church’s increasing economic power as well as Philadelphia’s evolving ethnic and religious demography. Both types of buildings help tell the story of the developing African American community in Philadelphia and, on a larger scale, the wider African American religious experience from colonial times to the present. The story told by Philadelphia’s historic African American church buildings is a story of the changing role of the blacK church in the city. Philadelphia’s first black churches emerged in the late 18th century as products of genuine Christian sentiment among several of the city’s blacK leaders, coupled with frustration with the hypocrisy of racism that blacK congregants experienced from predominantly white congregations and a need for community networKs with which to survive in an aggressive, racially-divided city. -
Stony Brook University
SSStttooonnnyyy BBBrrrooooookkk UUUnnniiivvveeerrrsssiiitttyyy The official electronic file of this thesis or dissertation is maintained by the University Libraries on behalf of The Graduate School at Stony Brook University. ©©© AAAllllll RRRiiiggghhhtttsss RRReeessseeerrrvvveeeddd bbbyyy AAAuuuttthhhooorrr... Mobilization Lessons from Marcus Garvey and the Universal Negro Improvement Association A Dissertation Presented by Kenneth A. Pierce to The Graduate School in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Sociology Stony Brook University August 2015 Copyright by Kenneth A. Pierce 2015 Stony Brook University The Graduate School Kenneth A. Pierce We, the dissertation committee for the above candidate for the Doctor of Philosophy degree, hereby recommend acceptance of this dissertation. Michael Schwartz – Dissertation Advisor Distinguished Teaching Professor, Emeritus – Department of Sociology Norman Goodman – Chairperson of Defense Distinguished Teaching Professor and Distinguished Service Professor – Department of Sociology Naomi Rosenthal Visiting Professor – Department of Sociology Aldon Morris Leon Forrest Professor of Sociology Northwestern University This dissertation is accepted by the Graduate School Charles Taber Dean of the Graduate School ii Abstract of the Dissertation Mobilization Lessons from Marcus Garvey and the Universal Negro Improvement Association by Kenneth A. Pierce Doctor of Philosophy in Sociology Stony Brook University 2015 This study of the Universal Negro Improvement -
Miami1250397808.Pdf (591.17
MIAMI UNIVERSITY The Graduate School Certificate for Approving the Dissertation We hereby approve the Dissertation of David Jason Childs Candidate for the Degree: Doctor of Philosophy ______________________________________ Director (Dr. Kate Rousmaniere) ______________________________________ Reader (Dr. Mark Giles) ______________________________________ Reader (Dr. Kathleen Knight-Abowitz) ______________________________________ ______________________________________ ______________________________________ Graduate School Representative (Dr. Carla Pestana) ABSTRACT The Black Church and African American Education: The African Methodist Episcopal Church Educating for Liberation, 1816-1893 By David J. Childs Many Americans in the nineteenth century argued for limited education for blacks –or no education at all for African Americans in the south. As a result, black churches took up the role and pushed for education as a means to liberate African Americans.1 The African Methodist Episcopal (AME) Church stands as a good exemplar for a black denomination that explicitly expressed in their policies that they understood the connection of education to African American liberation. This study is a historical analysis of the AME Church’s advocacy of African American empowerment through education from 1816 to 1893. In the AME Church’s nineteenth century doctrinal statements and publications the leaders explicitly stated that education was a necessary component for black liberation. In this dissertation I argue that, although there were other organizations that pushed for African American education in the nineteenth century, the African Methodist Episcopal Church stood at the fore in advocating for education and connecting it to African American liberation. My primary question is: How did the AME Church connect their advocacy for black education to liberation for African Americans in the nineteenth century? The dissertation will explore two aspects of liberation in the nineteenth century. -
BLACK FOUNDERS the Free Black Community in the Early Republic
BLACK FOUNDERS The Free Black Community in the Early Republic Essay by Richard S. Newman Phillip S. Lapsansky, Exhibition Curator The Library Company of Philadelphia Philadelphia This publication accompanies an exhibition of the same title on view at the Library Company from March to October 2008. The exhibition, this publication, and related public programs have been generously funded by: The Albert M. Greenfield Foundation The Dolfinger-McMahon Foundation The Louise Lux-Sions Exhibition Endowment Fund The Quaker Chemical Foundation The Rittenhouse Foundation Copyright 2008. All Rights Reserved. The Library Company of Philadelphia 1314 Locust Street, Philadelphia, PA 19107 ISBN 978-0-914076-48-3 Black Founders: The Free Black The Library Company’s exhibition “Black Founders: The Free Black Community in the Early Re- Community in the Early Republic public” illuminates this remarkable, though often over- By Richard S. Newman looked, generation of Americans. Conceived against the backdrop of two antislavery bicentennials in 2008 – the In October 1859, as sectional battles over slavery 200th anniversary of slave trade abolition in the Unit- intensified, a new magazine sought to inspire African ed States and the first liberation year of Pennsylvania’s American reformers by recounting the historic struggles gradual abolition act – “Black Founders” focuses on of black activists during the early Republic. The names the struggles and accomplishments of African Ameri- that rolled off the page of the New YorkAnglo-African can reformers between -
Liberalism, Republicanism, and Philadelphia's Black Elite in the Early Republic: the Social Thought of Absalom Jones and Richard Allen
Liberalism, Republicanism, and Philadelphia's Black Elite in the Early Republic: The Social Thought of Absalom Jones and Richard Allen Thomas E. Will University of Georgia The 1793 yellow fever epidemic spread panic as well as death through the streets of Philadelphia. Between late August and early November, nearly 5,000 of Philadelphia's estimated 50,000 residents died of the fever while another 17,000 fled the city in fear.' The wide- spread abandonment of property and persons occasioned by death and dislocation generated "frightful scenes" which, in the eyes of one white observer, "seemed to indicate a total dissolution of the bonds of society in the nearest and dearest connexions." 2 The leaders of Philadelphia's black community found the suffering before them equally frightful, but from their perspective the dissolution of the bonds of society afforded an opportunity to forge new social bonds between members of their race and the larger community. As they had during the Revolution, and as they did during many subsequent crises in American history, African Americans stepped forward in this period of turmoil to demonstrate their capacity for bearing the responsibilities of citizenship. For neither the first time nor the last, white responses to their efforts disappointed their aspirations, if not their expectations. 1. Thomas Horrocks and John Van Horne, "Foreword," in J. Worth Estes and Billy Smith, eds., A Melancholy Scene of Devastation: The Public Response to the 1793 PhiladelpbiaYellow Fever Epidemic (Philadelphia: College of Physicians of Philadelphia, 1997), vii. Exact numbers are not known. The burial lists appended to Mathew Carey's book note 4,040 deaths but fail to account for burials out- side the city.