The Charleston Massacre

2020 ◽  
pp. 9-13
Author(s):  
Rodney A. Smolla
Keyword(s):  
South Carolina ◽  
African Americans ◽  
African Methodist Episcopal ◽  
Methodist Episcopal ◽  
White Supremacist ◽  
Second Amendment ◽  
African Methodist Episcopal Church ◽  
Methodist Episcopal Church ◽  
Historical Sites ◽  
The Right

This chapter talks about Dylann Storm Roof, a white supremacist, who brutally murdered nine African Americans at the Emanuel African Methodist Episcopal Church in Charleston, South Carolina on June 17, 2015. It discusses Roof's actions that renewed debates over guns, the Second Amendment, and the right to bear arms. The Charleston massacre changed the dynamics of American debate over symbols of the Confederacy, including the Confederate battle flag and monuments to Confederate leaders such as Jefferson Davis, Stonewall Jackson, and Robert E. Lee. This chapter also looks at events prior to Roof committing the murders, in which he toured South Carolina historical sites with links to the Civil War and slavery, posting photographs and selfies of his visits. Roof's online website, which was infested with attacks on African Americans, Hispanics, and Jews, described the story of his racist radicalization.

“Welcome to the Ransomed”

2021 ◽  
pp. 125-144
Author(s):  
James P. Byrd
Keyword(s):  
African Americans ◽  
District Of Columbia ◽  
African Methodist Episcopal ◽  
Washington Dc ◽  
Methodist Episcopal ◽  
Episcopal Church ◽  
Short Supply ◽  
African Methodist Episcopal Church ◽  
Methodist Episcopal Church

Less than a week after the carnage at Shiloh, Congress voted to free enslaved people and to compensate slaveowners in Washington, DC. Daniel A. Payne, a bishop of the African Methodist Episcopal Church, visited President Lincoln and encouraged him to sign the bill, which he did on April 16, 1862. That same week, Payne preached his most influential sermon, Welcome to the Ransomed, or, Duties of the Colored Inhabitants of the District of Columbia. Lincoln impressed Payne as a man of “real greatness.” High praise for Lincoln would be in short supply, especially from African Americans. Lincoln had wavered on emancipation, many believed, and he needed to pursue a harder war focused on abolishing slavery. The war grew in intensity, and so did debates over slavery’s role in the conflict. Through this phase of the war, Americans turned to scripture to defend an even more brutal war for and against emancipation.

Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis: Farrar v. Finney (1855)

2012 ◽  
Vol 27 (1) ◽  
pp. 83-139 ◽  
Author(s):  
Lucas P. Volkman
Keyword(s):  
At Risk ◽  
Religious Freedom ◽  
African Methodist Episcopal ◽  
Methodist Episcopal ◽  
Episcopal Church ◽  
Methodist Church ◽  
Men And Women ◽  
African Methodist Episcopal Church ◽  
Methodist Episcopal Church ◽  
The Right

In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.

African American Religions in the Nineteenth Century

2018 ◽  
Author(s):  
Emily Suzanne Clark
Keyword(s):  
Nineteenth Century ◽  
African American ◽  
New Orleans ◽  
Black Church ◽  
African Methodist Episcopal ◽  
Abraham Lincoln ◽  
Methodist Episcopal ◽  
African American Religion ◽  
African Methodist Episcopal Church ◽  
Methodist Episcopal Church

The typical story of African American religions narrates the development and power of the Protestant black church, but shifting the focus to the long nineteenth century can reorient the significance of the story. The nineteenth century saw the boom of Christian conversions among African Americans, but it also was a century of religious diversity. All forms of African American religion frequently pushed against the dominance of whiteness. This included the harming and cursing element of Conjure and southern hoodoo, the casting of slaves as Old Israel awaiting their exodus from bondage, the communications between the spirit of Abraham Lincoln and Afro-Creoles in New Orleans, and the push for autonomy and leadership by Richard Allen and the rest of the African Methodist Episcopal Church. While many studies of African American religions in the nineteenth century overwhelmingly focus on Protestantism, this is only part of the story.

Epilogue

2019 ◽  
pp. 111-112
Author(s):  
Travis M. Foster
Keyword(s):  
New York ◽  
New York Times ◽  
African Methodist Episcopal ◽  
Methodist Episcopal ◽  
Episcopal Church ◽  
Normal Life ◽  
African Methodist Episcopal Church ◽  
Methodist Episcopal Church ◽  
Liberal Imagination

On June 27, 2015, ten days after the massacre at the Emmanuel African Methodist Episcopal Church, Claudia Rankine published an essay on black loss in the New York Times’ Sunday magazine: “the white liberal imagination likes to feel temporarily bad about black suffering,” Rankine writes; yet “[w]e live in a country where Americans assimilate corpses in their daily comings and goings. Dead blacks are a part of normal life here.”...

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