By Albert J. Raboteau
All through African-American historical past, faith has been indelibly intertwined with the struggle opposed to intolerance and racial prejudice. Martin Luther King, Jr.-America's best-known champion of civil liberties-was a Baptist minister. Father Divine, a fiery preacher who tested a wide following within the Nineteen Twenties and Nineteen Thirties, confident his disciples that he may well therapy not just illness and illness, but in addition poverty and racism.An in-depth exam of African-American background and faith, this complete and energetic ebook presents panoramic insurance of the black non secular and social adventure in the US. popular historian Albert J. Raboteau lines the delicate mixing of African tribal customs with the robust Christian institution, the migration to towns, the expansion of Islam, and the 200-year struggle for freedom and identification which was once so frequently established round African-American church buildings. From the African Methodist Episcopal Church to the country of Islam and from the 1st African slaves to Louis Farrakhan, this far-reaching booklet chronicles the evolution of a big and influential portion of our spiritual and old historical past. African American faith combines meticulously researched ancient proof with a fast paced, enticing narrative that may entice readers of any age. faith in American existence explores the evolution, personality, and dynamics of prepared faith in the USA from 1500 to the current day. Written through distinctive spiritual historians, those books weave jointly the various tales that compose the non secular cloth of the USA, from Puritanism to replacement non secular practices. basic resource fabric coupled with good-looking illustrations and lucid textual content make those books crucial in any exploration of America's diversified nature. every one booklet features a chronology, feedback for additional analyzing, and index.
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Extra info for African-American Religion (Religion in American Life)
The convention met annually for six years and then continued irregularly until 1893. In 1843 the convention, meeting in Buffalo, New York, listened to an unusually powerful attack on slavery composed by one of the delegates, Henry Highland Garnet. Addressing the slaves themselves, Garnet declared: “To such degradation it is sinful in the extreme for you 37 • Image Not Available Henry Highland Garnet— clergyman, abolitionist, and newspaper editor— gave a fiery address at the National Negro Convention in Buffalo, New York, in 1843, urging slaves to overthrow slavery through active resistance.
Jackson returned to Philadelphia in 1851 to found a primarily black and mainly female Shaker community that she led until her death in 1871. In 1848 the Daughters of Zion, an AME women’s auxiliary society, petitioned the General Conference to grant official recognition to female preachers. Their petition was denied. A second petition in 1852 44 The Independent African Church Movement • was also denied. The first black denomination to ordain a black woman was the African Methodist Episcopal Zion Church, which ordained Julia Foote in 1895.
In the United States, on the other hand, Christian conversion and the ringshout occurred in the same prayer meetings as the slaves joined Protestant revivalism and African ritual dance into a single religious ceremony. Why the difference? The Catholics of the French colony of St. Domingue (Haiti) and the Spanish colony of Cuba focused a great deal of their religious devotion on 57 • African-American Religion the Virgin Mary and the saints. The slaves defined the Catholic saints as European equivalents of African spirits and adapted their images to represent (and, if necessary, to mask) their service to the gods of Africa.