For centuries ringing bells have signaled the welcome of the Christian church to all who would hear its gospel. At certain times and in certain places, however, prejudice has led the church to limit its welcome to its own kind. The Southern white church during the civil rights movement fell victim to racial prejudice and its bells rang a welcome only for those who supported the segregated status quo. Donald E. Collins tells the story of the Alabama-West Florida Methodist Conference and its reactions to the civil rights movement.Part memoir and part historical analysis, Collins reflects on white Methodists' struggle to come to terms with their consciences in the face of racial change and the standards of Christianity's universal gospel. With events in Alabama during the civil rights movement as backdrop, Collins tells the story of the challenge that confronted the Methodist church during those stormy years. From the Montgomery Bus Boycott in 1955-1956 to the Selma march in 1965 and beyond, this narrative describes those struggles for change against the forces of resistance. Based on Collins's own experiences and those of the more than 55 Methodist ministers that he interviewed, this moving story is told with pride, pain, sorrow, and hope.

In a sweeping analysis of religion in the post-Civil War and twentieth-century South, Freedom's Coming puts race and culture at the center, describing southern Protestant cultures as both priestly and prophetic: as southern formal theology sanctified dominant political and social hierarchies, evangelical belief and practice subtly undermined them. The seeds of subversion, Paul Harvey argues, were embedded in the passionate individualism, exuberant expressive forms, and profound faith of believers in the region. Harvey explains how black and white religious folk within and outside of mainstream religious groups formed a southern "evangelical counterculture" of Christian interracialism that challenged the theologically grounded racism pervasive among white southerners and ultimately helped to end Jim Crow in the South. Moving from the folk theology of segregation to the women who organized the Montgomery bus boycott, from the hymn-inspired freedom songs of the 1960s to the influence of black Pentecostal preachers on Elvis Presley, Harvey deploys cultural history in fresh and innovative ways and fills a decades-old need for a comprehensive history of Protestant religion and its relationship to the central question of race in the South for the postbellum and twentieth-century period.

In 1963, the Sunday after four black girls were killed by a bomb in a Birmingham church, George William Floyd, a Church of Christ minister, preached a sermon based on the Golden Rule. He pronounced that Jesus Christ was asking Christians to view the bombing from the perspective of their black neighbors and asserted, "We don't realize it yet, but because Martin Luther King Jr. is preaching nonviolence, which is Jesus's way, someday Martin Luther King Jr. will be seen as the best friend the white man in the South has ever had." During the sermon, members of the congregation yelled, "You devil, you!" and, immediately, Floyd was dismissed. Although not every anti-segregation white minister was as outspoken as Pastor Floyd, many signed petitions, organized interracial groups, or preached gently from a gospel of love and justice. Those who spoke and acted outright on behalf of the civil rights movement were harassed, beaten, and even jailed. Based on interviews and personal memoirs, Southern White Ministers and the Civil Rights Movement traces the efforts of these clergymen who--deeply moved by the struggle of African Americans--looked for ways to reconcile the history of discrimination and slavery with Christian principles and to help their black neighbors. While many understand the role political leaders on national stages played in challenging the status quo of the South, this book reveals the significant contribution of these ministers in breaking down segregation through preaching a message of love.

Of all mankinds' vices, racism is one of the most pervasive and stubborn. Success in overcoming racism has been achieved from time to time, but victories have been limited thus far because mankind has focused on personal economic gain or power grabs ignoring generosity of the soul. This bibliography brings together the literature.

Morgan backed her words with action. As a New Deal Democrat, she worked to abolish the poll tax and establish a federal antilynching law. She rarely hesitated to appear in integrated settings, and years before the 1955 Montgomery Bus Boycott, she was regularly confronting bus drivers over their mistreatment of black riders. Morgan's letters had consequences: she and the newspapers that published them were vilified and threatened. Although the trustees of the Montgomery Public Library, where Morgan worked, resisted pressure to fire her, a cross was burned in her yard, and friends, neighbors, former students, and colleagues shunned her.

Beginning in 1760, this comprehensive history charts the growth and development of the Methodist and Evangelical United Brethren church family up and through the year 2000. Extraordinarily well-documented study with elaborate notes that will guide the reader to recent and standard literature on the numerous topics, figures, developments, and events covered. The volume is a companion to and designed to be used with THE METHODIST EXPERIENCE IN AMERICA: A SOURCEBOOK, for which it provides background, context and interpretation. Contents include: Launching the Methodist Movements 1760-1768 Structuring the Immigrant Initiatives 1769-1778 Making Church 1777-1784 Constituting Methodism 1784-1792 Spreaking Scriptural Holiness 1792-1816 Snapshot I- Methodism in 1816: Baltimore 1816 Building for Ministry and Nuture 1816-1850s Dividing by Mission, Ethnicity, Gender, and Vision 1816-1850s Dividing over Slavery, Region, Authority, and Race 1830-1860s Embracing the War Cause(s) 1860-1865 Reconstructing Methodism(s) 1866-1884 Snapshot II- Methodism in 1884: Wilker-Barre, PA 1884 Reshaping the Church for Mission 1884-1939 Taking on the World 1884-1939 Warring for World Order and Against Worldliness Within 1930-1968 Snapshot III- Methodism in 1968: Denver 1968 Merging and Reappraising 1968-1984 Holding Fast/Pressing On 1984-2000 A wide-angled narrative that attends to religious life at the local level, to missions and missionary societies , to justice struggles, to camp and quarterly meetings, to the Sunday school and catechisms, to architecture and worship, to higher education, to hospitals and homes, to temperance, to deaconesses and to Methodist experiences in war and in peace-making A volume that attends critically to Methodism’s dilemmas over and initiatives with regard to race, gender, ethnicity, sexual orientation and relation to culture A documentation and display of the rich diversity of the Methodist experience A retelling of the contests over and evolution of Methodist/EUB organization, authority, ministerial orders and ethical/doctrinal emphases

Compiles information and interpretations on the past 500 years of African American history, containing essays on historical research aids, bibliographies, resources for womens' issues, and an accompanying CD-ROM providing bibliographical entries.

This book examines the Northern Ireland civil rights movement and the Reverend Ian Paisley’s opposition. Although street demonstrations began in the summer of 1968 and lasted a year, activism to advance Ulster’s catholic community originated in the late 1950s. During this period, Paisley crusaded against Protestant apostasy and the liberalization of the Unionist government, and asserted a Calvinist response for protestants. Paisley formed a political and theological association with North Americans who professed militant fundamentalism and fought the integration of American society. Between 1965 and 1968, Paisley made three visits to the United States and Canada. During these extensive speaking tours, he witnessed the consequence to a successful campaign. The relationship, religiosity and first-hand knowledge of current events helped to shape Paisley’s counter-demonstrations in Northern Ireland, and create an atmosphere for sectarian strife and the “Troubles.”

Pop worship music. Falling in love with Jesus. Mission trips. Wearing jeans and T-shirts to church. Spiritual searching and church hopping. Faith-based political activism. Seeker-sensitive outreach. These now-commonplace elements of American church life all began as innovative ways to reach young people, yet they have gradually become accepted as important parts of a spiritual ideal for all ages. What on earth has happened? In The Juvenilization of American Christianity Thomas Bergler traces the way in which, over seventy-five years, youth ministries have breathed new vitality into four major American church traditions -- African American, Evangelical, Mainline Protestant, and Roman Catholic. Bergler shows too how this "juvenilization" of churches has led to widespread spiritual immaturity, consumerism, and self-centeredness, popularizing a feel-good faith with neither intergenerational community nor theological literacy. Bergler s critique further offers constructive suggestions for taming juvenilization. Watch the trailer: