Both the North and the South viewed the Civil War in Christian terms. Each side believed that its fight was just, that God favored its cause. Rebuilding Zion is the first study to explore simultaneously the reaction of southern white evangelicals, northern white evangelicals, and Christian freedpeople to Confederate defeat. As white southerners struggled to assure themselves that the collapse of the Confederacy was not an indication of God's stern judgment, white northerners and freedpeople were certain that it was. Author Daniel W. Stowell tells the story of the religious reconstruction of the South following the war, a bitter contest between southern and northern evangelicals, at the heart of which was the fate of the freedpeople's souls and the southern effort to maintain a sense of sectional identity. Central to the southern churches' vision of the Civil War was the idea that God had not abandoned the South; defeat was a Father's stern chastisement. Secession and slavery had not been sinful; rather, it was the radicalism of the northern denominations that threatened the purity of the Gospel. Northern evangelicals, armed with a vastly different vision of the meaning of the war and their call to Christian duty, entered the post-war South intending to save white southerner and ex-slave alike. The freedpeople, however, drew their own providential meaning from the war and its outcome. The goal for blacks in the postwar period was to establish churches for themselves separate from the control of their former masters. Stowell plots the conflicts that resulted from these competing visions of the religious reconstruction of the South. By demonstrating how the southern vision eventually came to predominate over, but not eradicate, the northern and freedpeople's visions for the religious life of the South, he shows how the southern churches became one of the principal bulwarks of the New South, a region marked by intense piety and intense racism throughout the twentieth century.

Preceded by three introductory essays and a chronology of major events in black religious history from 1618 to 1991, this A-Z encyclopedia includes three types of entries: * Biographical sketches of 773 African American religious leaders * 341 entries on African American denominations and religious organizations (including white churches with significant black memberships and educational institutions) * Topical articles on important aspects of African American religious life (e.g., African American Christians during the Colonial Era, Music in the African American Church)

The spiritual realm has been the resort of countless Blacks during their sojourn in America. Black Missionary Baptists history blossomed in Reconstruction and matured in Jim Crow Southern society. However, research on Black Baptists at the regional and local levels has been largely neglected. In obscurity are pioneers who blazed a trail of faith in God and set in motion what Carter G. Woodson and others have called the Negro Church. What began many years ago as their religious experience lives on today, but the stories of their time have not been told. Because religion has been a significant influence on Black people it is important to reconstruct and preserve local and regional religious history. Knowledge of the past is vital to understanding the present. William Montgomery, Under Their Own Vine And Fig Tree: The African American Church in the South, 1865-1900, asserted that this time frame deserved more scholarly attention. Southwest Georgia is fertile ground for Black religious history. Not since W. E. B. Du Bois The Black Church, has there been a focus on Blacks and religion in the region. This book resurrects from invisibilitys custody Blacks embrace of Christianity in local and regional settings. Its contents explore denomination identity formation and religion as a means of uplift and advancement in the microcosm of Southwest Georgia. Through it all, Black Baptist ministers were pivotal actors in the religious drama. Although myths and stereotypes about Black ministers of the past abound, they, nevertheless, led the way down freedom road. This book tells of Black preachers of the past, their efforts to uplift and advance the race, and reveals the depth of their creativity, that was repeatedly demonstrated in the founding of local churches and associations that are vibrant today.

John Hope (1868-1936), the first African American president of Morehouse College and Atlanta University, was one of the most distinguished in the pantheon of early-twentieth-century black educators. Born of a mixed-race union in Augusta, Georgia, shortly after the Civil War, Hope had a lifelong commitment to black public and private education, adequate housing and health care, job opportunities, and civil rights that never wavered. Hope became to black college education what Booker T. Washington was to black industrial education. Leroy Davis examines the conflict inherent in Hope's attempt to balance his joint roles as college president and national leader. Along with his good friend W. E. B. Du Bois, Hope was at the forefront of the radical faction of black leaders in the early twentieth century, but he found himself taking more moderate stances in order to obtain philanthropic funds for black higher education. The story of Hope's life illuminates many complexities that vexed African American leaders in a free but segregated society.

Religion and spirituality have been key elements of African-American life since the earliest days of the slave trade

More than two decades since his death, Martin Luther King, Jr.'s ideas—his call for racial equality, his faith in the ultimate triumph of justice, and his insistence on the power of nonviolent struggle to bring about a major transformation of American society—are as vital and timely as ever. The wealth of his writings, both published and unpublished, that constitute his intellectual legacy are now preserved in this authoritative, chronologically arranged, multi-volume edition. Faithfully reproducing the texts of his letters, speeches, sermons, student papers, and articles, this edition has no equal. Volume One contains many previously unpublished documents beginning with the letters King wrote to his mother and father during his childhood. We read firsthand his surprise and delight in his first encounter (during a trip to Connecticut) with the less segregated conditions in the North. Through his student essays and exams, we discover King's doubts about the religion of his father and we can trace his theological development. We learn of his longing for the emotional conversion experience that he witnessed others undergoing, and we follow his search to know God through study at theological seminaries. Throughout the first volume, we are treated to tantalizing hints of his mature rhetorical abilities, as in his 1945 letter to the Atlanta Constitution that spoke out against white racism. Each volume in this series contains an introductory essay that traces the biographical details of Dr. King's life during the period covered. Ample annotations accompany the documents. Each volume also contains a chronology of key events in his life and a "Calendar of Documents" that lists all important, extant documents authored by King or by others, including those that are not trnascribed in the document itself. The preparation of this edition is sponsored by the Martin Luther King, Jr. Center for Nonviolent Social Change in Atlanta with Stanford University and Emory University.

In the early 1900s, thirty-five individuals left their current church to venture on a journey of starting a new church. This journey would change not only the community, but the lives of many. In Making a Difference in Our Father’s House, authors Bernice H. Eaton and Reverend Dr. Gregory E. Moore chronicle the history of the creation of Trinity Baptist Church in Fort Valley, Georgia. Eaton and Moore pieced the history together from written and oral resources including financial records, the first warranty deed, programs, conference minutes, minute books, newspaper articles, correspondence, written and oral histories, books, manuscripts, and census records. It presents a look at everything from the church founders to its pastors and leadership, and its programs and outreach. Making a Difference in Our Father’s House shows that throughout its history, the members demonstrated their faith, their hope, and their courage as they went about doing God’s will. They worked to make a better community for the people of Fort Valley and Peach County becoming known as the People’s Church.

Ten Who Changed the World is seminary president Daniel Akin’s powerful tribute to the transformational work done by some truly inspiring Christian missionaries. With each profile, he journeys into the heart of that gospel servant’s mission-minded story and makes a compelling connection to a similar account from the Bible. David Brainerd (1718-1747; missionary to Native Americans) reminds Akin of Paul’s missionary life in 2 Timothy. The faithful ministry of George Leile (1750-1820; missionary to Jamaica) is aligned with Galatians 6. William Carey (1761-1834; missionary to India) lives out the Great Commission of Matthew 28. There are parallels between Adoniram Judson (1788-1850; missionary to Burma) and Romans 8. Lottie Moon (1840-1912; missionary to China) displays the power of a consecrated life described in Romans 12. The work of James Fraser (1886-1938; missionary to China) illustrates Revelation 5. Eric Liddell (1902-1945; missionary to China), his life documented in the film Chariots of Fire, illuminates Hebrews 12. Together, John (1907-1934) and Betty Stam (1906-1934; missionaries to China) embodied Psalm 67. William Wallace (1908-1951; missionary to China) was a shining example of Philippians 1. Jim Elliot (1927-1956; missionary to Ecuador) is a bold reminder of Psalm 96.

These essays look at southern social customs within a single city in the nineteenth and early twentieth centuries. In particular, the volume focuses on paternalism between masters and slaves, husbands and wives, elites and the masses, and industrialists and workers. How Augusta's millworkers, homemakers, and others resisted, exploited, or endured the constraints of paternalism reveals the complex interplay between race, class, and gender. One essay looks at the subordinating effects of paternalism on women in the Old South--slave, free black, and white--and the coping strategies available to each group. Another focuses on the Knights of Labor union in Augusta. With their trappings of chivalry, the Knights are viewed as a response by Augusta's white male millworkers to the emasculating "maternalism" to which they were subjected by their own wives and daughters and those of mill owners and managers. Millworkers are also the topic of a study of mission work in their communities, a study that gauges the extent to which religious outreach by elites was a means of social control rather than an outpouring of genuine concern for worker welfare. Other essays discuss Augusta's "aristocracy of color," who had to endure the same effronteries of segregation as the city's poorest blacks; the role of interracial cooperation in the founding of the Colored Methodist Episcopal Church as a denomination, and of Augusta's historic Trinity CME Church; and William Jefferson White, an African American minister, newspaper editor, and founder of Morehouse College. The varied and creative responses to paternalism discussed here open new ways to view relationships based on power and negotiated between men and women, blacks and whites, and the prosperous and the poor.