This week’s assignment is to answer questions, in essay format, from chapters 3 and 4 of the assigned textbook, “The Black Church in the African American Experience,” by C. Eric Lincoln and Lawrence H. Mamiya, provided the answers. Below are responses to the five questions.
1. What is the name of the first African American founded institution of higher learning in the United States? When was it founded? From reading chapter 3 of the textbook, it has been determined that the name of the first African American founded institution of higher learning in the United States is Wilberforce University in Wilberforce, OH. It was founded in 1856. Bishop Daniel Payne, who was also a schoolmaster from Baltimore, MD was instrumental in founding the university. 2. What is the motto of the A.M.E. church? The motto of the A.M.E. church is also found in chapter 3. To quote the authors of our textbook, the motto is, “The A.M.E. Church functions under the motto, ‘God Our Father, Christ Our Redeemer, Man Our Brother.’” 3. How does the A.M.E. church differ from the A.M.E.Z. church? As stated in chapter 3 of the textbook, members of both groups are guided by the Doctrines and Disciplines, but they each practice “substantial interpretive discretion.” The Bishops in the A.M.E.
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Women are not permitted to be ordained in the COCIC churches. Provisions are made for women to have charge of a local church in exceptional circumstances, but without use of the title pastor or elder. Occasionally, the wife of a deceased pastor does assume such responsibilities in an ex officio capacity. Recently a few women seminary graduates have been specially ordained to serve as chaplains. Women licensed as missionaries who also become evangelists officially are permitted to “speak,” but not to “preach,” although a few local churches now permit women access to the
The Methodists were the first people that brought great tiding to the African American people. Richard was appointed minister of the African church in Philadelphia by a committee in 1793. He did not take up that offer because he was a Methodist minister, who only knew
This work by Booker T. Washington, “The Atlanta Exposition Address”, or also known as “The Atlanta Compromise”, was a speech given in 1895 at the Cotton States and International Exposition in Atlanta that had a lasting impact not only to the crowd listening, but to the nation as a whole. Booker T. Washington was admired and appreciated by many black Americans. Although, everyone in the African American Community admired his overall achievements leading up to his speech in Atlanta, some of his ideas and thoughts became very controversial within the black community and possibly encouraged the Jim Crow era by proposing the ideology of separate but equal. “The Atlanta Exposition Address,” was significant in shaping history because it; sparked a split and debate within the African American community over the ideas Booker T. Washington proposed in the address, and simultaneously affected the nation as a whole with future laws passed off the basis of Washington’s ideology. To understand the context of where Booker T. Washington’s stance is in the address, people must first understand Washington’s background and his audience during the speech.
After reading all the passages contained in “The Black Church” by Marilyn Mellows I quickly decided to write about “Origins and Abolition”. Perhaps, it was the fact that each of the aforementioned passages included historical references to Philadelphia. I am always interested in the role that Philadelphia played in shaping the course of African American history. These passages illuminate the individuals that charted new paths as slaves persevered and fought defiantly as they marched towards freedom. Origins, is a brief but succinct description that outlines the plight of Africans that departed their kingdoms on the coastline of Congo and arrived in Jamestown, Virginia as slaves.
In the “Mis-Education of the Negro” (Woodson, C.G., 1933), Carter G. Woodson, the founder of the black history movement, argues that many of the black spiritual leaders of the church have led the people astray. He suggests that far too many pastors of institution of spiritual uplift are manipulating the people for their own self-centered gains. Moreover, that their interest is only to benefit themselves.
2. Define African American or Black Studies and enumerate its major educational and social objectives. African American or Black Studies is defined as “A field of study that systematically treats the past and present
The end of slavery through the successful military tactics of the Union in the Civil War had the single most important impact as it pertains to education for the creation of educational opportunities for the newly freed African Americans. Prior to this, it was common knowledge that educating a slave was a criminal offense. The Morrill Act of 1862, named for Justin Smith Morrill, was designed to make education more accessible to more people of all socio-economic and social classes. Only, this Act did not take into consideration the education of black people. Due to systematic racism against this minority group, it was not until slavery was abolished that the second Morrill Act was implanted to focus on this long overlooked group.
Subsequent to development the Northwest Ordinance owning and selling slaves became illegal and therefore free slaves gained the ability to control their own labor and property(Doc B ). They are consequently free to work, produce, consume, and invest in any way that they pleases as long as it’s within the perimeter of the law(Doc B ). The ability of blacks to obtain paid jobs, even though it wasn’t probable for them to obtain well paid jobs due to racism, indicates that they were then able to build upon their wealth, just like any free white man in the North(Doc B ). African Americans and their descendants were also permitted to gather freely without the presence of a white overseer who would restrict their ability to speak freely(Doc D ). Within a church of their own, blacks were able to congregate to not only pray but also to fight for their social rights, receive an education, shelter fugitive slaves, get married, and be buried(Doc D ).
HBCUs were founded to educate black intellectuals and to transform Aamerican society into understanding and envisioning what it meant to be black after the Civil War. HBCUs can be described as “the vehicles
“The most oppressive feature of black secondary education was that southern local and state governments, through maintaining and expanding the benefits of public secondary education for white children, refused to provide public high school facilities for black children.” In sum, Anderson uses this chapter to build a broader argument about the “separate, but equal doctrine” under Plessy v. Ferguson that mandated segregation. More specifically, he situates this argument through case studies in Lynchburg, VA and Little Rock, AR. In the culminating chapter, James Anderson discusses the emergence of historically black universities and black land-grant colleges.
6 African Americans in the Upper South had to endure hardships when earning a living. They built their own institutions for employment to be able to provide for their family. They created black churches to house schools and meeting for multiple organizations. Antislavery groups usually met within the churches to discuss ways they could stop slavery, they also used the churches as to harboring fugitive slaves. They created schools and
The first three chapters of the reading, The Struggle for Black Equality, Harvard Sitkoff runs through the civil rights movement in the 20th century; outlining the adversities facing black people, the resistance to black equality, hindrances to the already progress and the achievements made in the journey for civil rights. John Hope Franklin, in the foreword, dwells on the impact of the time between 1954 and 1992 and the impact it had on American Society, how fight for equality is far from easy and patience is required in the fight to "eliminate the road blocks that prevent the realization of the ideal of equality". In the preface, Sitkoff is clear that that history does not speak for themselves and attempt to detail any particular will be influenced by the author 's personal beliefs. Sitkoff, who associated and identified with the movement, believed "that the struggle was confronting the United States with an issue that had undermined the nation 's democratic institutions". Sitkoff elected
This connected free blacks and the churches from the north, which also helped develop and promote black churches. “An African American ordained minister of the Presbyterian Church, visits your town in order to obtain pecuniary aid to enable him to purchase the freedom of his wife and children…” (Doc C). The second great awakening also helped whites to stop thinking about themselves but about others and what there country stands for. Garrison published the “Declaration of Sentiments of the American Anti-Slavery Society” (with a point of view of an abolitionist) to influence the growing opposition to slavery.
This week’s assignment is to answer questions, in essay format, on “The Religious Dimension and Black Baptists.” In order to explore the topic and try to answer the assigned questions, reading chapters one and two of the textbook, “The Black Church in the African American Experience,” by C. Eric Lincoln and Lawrence H. Mamiya, provided answers. Below are responses to the five questions. 1. What is the "Black Sacred Cosmos" (Chapter 1)?
African-American historian W.E.B Dubois illustrated how the Civil War brought the problems of African-American experiences into the spotlight. As a socialist, he argued against the traditional Dunning interpretations and voiced opinions about the failures and benefits of the Civil War era, which he branded as a ‘splendid failure’. The impacts of Civil War era enabled African-Americans to “form their own fraternal organizations, worship in their own churches and embrace the notion of an activist government that promoted and safeguarded the welfare of its citizens.”
It offered refuge to runaway slaves on their way north. This included Harriet Tubman, a famous African-American abolitionist and Underground Railroad conductor, from 1849 to 1853. Before this, at the original Methodist Episcopal Church both White and African-American abolitionists worshipped at this church and were active members of the anti-slavery movement. But eventually white slaveowners joined the church and the African-American members of the church didn’t feel accepted, so in response to this the African-American community founded their own church that was more accepting to blacks, called the African Methodist Episcopal Church. This church helped a great number of slaves escape their masters during this