Lift Every Voice And Sing Ii Pew Edition
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Lift Every Voice And Sing Ii Accompaniment Edition
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Author : Church Publishing
language : en
Publisher: Church Publishing, Inc.
Release Date : 1993-01-21
Lift Every Voice And Sing Ii Accompaniment Edition written by Church Publishing and has been published by Church Publishing, Inc. this book supported file pdf, txt, epub, kindle and other format this book has been release on 1993-01-21 with Music categories.
This popular collection of 280 musical pieces from both the African American and Gospel traditions has been compiled under the supervision of the Office of Black Ministries of the Episcopal Church. It includes service music and several psalm settings in addition to the Negro spirituals, Gospel songs, and hymns.
Lift Every Voice And Sing Ii Pew Edition
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Author : Church Publishing
language : en
Publisher: Church Publishing, Inc.
Release Date : 1993-01-01
Lift Every Voice And Sing Ii Pew Edition written by Church Publishing and has been published by Church Publishing, Inc. this book supported file pdf, txt, epub, kindle and other format this book has been release on 1993-01-01 with Music categories.
This popular collection of 280 musical pieces from both the African American and gospel traditions has been compiled under the supervision of the Office of Black Ministries of the Episcopal Church. It includes service music and several psalm settings in addition to the Negro spirituals, gospel songs, and hymns.
The Living Church
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Author :
language : en
Publisher:
Release Date : 1993-07
The Living Church written by and has been published by this book supported file pdf, txt, epub, kindle and other format this book has been release on 1993-07 with categories.
Do This Remembering Me
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Author : Colette Bachand-Wood
language : en
Publisher: Church Publishing, Inc.
Release Date : 2016-03-10
Do This Remembering Me written by Colette Bachand-Wood and has been published by Church Publishing, Inc. this book supported file pdf, txt, epub, kindle and other format this book has been release on 2016-03-10 with Family & Relationships categories.
Memory loss should not be spiritual loss. “What do I do to help?” Alzheimer’s is the sixth leading cause of death in the United States, almost everyone knows someone with some form of dementia, yet few know how to answer that question, and very little material exists on providing spiritual care to adults with dementia-related diseases. Even seminaries rarely provide training or clinical pastoral education in this field. This book is an answer. It provides a hands-on manual that will give clergy, spiritual care providers, and family members an understanding of the ongoing spiritual needs of individuals with dementia, as well as practical tools such as how to create a religious service in a memory care unit and how one might plan a nursing home visit. Accessibly written, with real life applications and sample services for a variety of settings. More than just useful, the book inspires with shared stories that are tender, sad, funny—and sometimes all three at once, encouraging readers to develop spiritual care ministries for people with memory loss in congregations, homes, nursing facilities, or other communities—a ministry that will only gain in importance in the coming decade, as Baby Boomers age and the number of people with Alzheimer’s and dementia skyrockets.
Together Let Us Sweetly Live
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Author : Jonathan C. David
language : en
Publisher: University of Illinois Press
Release Date : 2007
Together Let Us Sweetly Live written by Jonathan C. David and has been published by University of Illinois Press this book supported file pdf, txt, epub, kindle and other format this book has been release on 2007 with African American Methodists categories.
Together Let Us Sweetly Live THE SINGING AND PRAYING BANDS By Jonathan C. David UNIVERSITY OF ILLINOIS PRESS Copyright © 2007 the Board of Trustees of the University of Illinois All right reserved. ISBN: 978-0-252-07419-6 List of Hymn Notations...............................................................................ix Preface..............................................................................................xi Map..................................................................................................xxi Introduction.........................................................................................1 1. Alfred Green (1908-2003)..........................................................................43 2. Mary Allen (b. 1925)..............................................................................59 3. Samuel Jerry Colbert (b. 1950)....................................................................75 4. Gertrude Stanley (b. 1926)........................................................................100 5. Rev. Edward Johnson (1905-91).....................................................................128 6. Cordonsal Walters (b. 1913).......................................................................149 7. Susanna Watkins (1905-99).........................................................................164 8. Benjamin Harrison Beckett (1927-2005) and George Washington Beckett (b. 1929).....................176 9. Gus Bivens (1913-96)..............................................................................197 Sources..............................................................................................209 A Note on the Recording..............................................................................215 Index................................................................................................221 Introduction IN THE EARLY YEARS of the twentieth century, according to the older people of today, many African American residents of tidewater Maryland and Delaware would, in late summer, set aside their tools, leave their cornfields just when the tassels on each stalk turned golden and the tips of each blade changed from green to brown, abandon their tomatoes when a soft blush of red appeared on the hard green fruit, allow, for a time, their beans and sweet potatoes and melons to mature on their own, and make their way by horse and wagon, by car, or by bus to a Methodist camp meeting to attend to their sacred work. Those who had moved to the nearby cities of Baltimore, Wilmington, or Philadelphia in search of the higher wages and the excitement that urban life seemed to offer returned home by land or by water, traveling perhaps on one of the ferries that plied the Chesapeake or Delaware bays from city to town, from shore to shore, and back again. If the camp meeting was nearby, some individuals, families, or groups of unrelated church members might attend nightly services and return home to sleep, to work the next day perhaps, but then steadfastly to make their way right back to that same camp meeting for the next night's service, and the next, until that camp meeting's final, cathartic day. During several of the old-time country camp meetings, however, many would unhitch their horses, arrange all the separate wagons into a circle around a wooden-roofed tabernacle, arch a sheet of canvas over each wagon, and stay right there on the church ground for the duration of the meeting. Women would bring baskets and cheese boxes filled to the brim with fried chicken, home-smoked ham, biscuits, cabbage, and green beans. Men and boys would dig up old pine stumps and pile them high on the campgrounds, to be placed on fire stands and set ablaze to give light to each evening's spectacle. In the heat of the summer, when the ground might be parched and dust might billow-when you couldn't even walk across the ground barefoot, it was so hot-everyone lived in the shade, and "everyone had a good time," as one person recounted later. For two weeks, an intense but relaxed, joyful, communal "laboring in the Spirit" manifested itself in a day-after-day pattern of an exuberant testimony service, followed by a rousing preaching service, followed at last by a climactic, regionally distinct Singing and Praying Band service. During this latter service, in a maneuver that scholars might refer to as a "ring shout," participants formed a circle with a leader in the center; singing and clapping their hands, stamping their feet, and swaying their bodies all the while, they slowly "raised" several hymns and spirituals to a raucous, rejoicing, shouting crescendo, concluding the meeting with an ebullient march around the entire encampment. Although these bands shocked some outsiders and reminded other observers of Africa, committed participants considered them to be the foundation of the church. Camp meetings were not unique to this area or to that time at the dawn of the twentieth century. Drawn by the heady combination of religious salvation and spiritual democracy advocated in these festivals, Americans of various backgrounds had been making such yearly treks to camp meetings for over a hundred years. Those early meetings gave form to a religious movement attuned to the ethos of the new nation. In the frontier areas of Tennessee and Kentucky where they began, camp meetings sponsored by various Protestant denominations became temporary sacred cities, places of equality of souls and social solidarity that tempered the struggle to survive in the wilderness. In the states of the upper South and in Pennsylvania, these meetings also thrived. Here, where the camp meetings were predominantly organized by Methodists, both free and enslaved African Americans participated in large numbers along with English- and German-speaking European Americans. Perhaps because of Methodism's original antislavery witness, in Maryland, for example, this denomination received most of the black converts, while in 1800, approximately one-fifth of the Methodists in Virginia were black. At the beginning of the nineteenth century, white and black people alike frequently attended the same religious services, though often in segregated and unequal seating arrangements. Yet that century witnessed a complex and powerful movement to establish separate religious institutions for black Methodists. First came the effort to set up separate churches for Africans. Eventually the Methodist Episcopal Church organized a separate conference for all black churches within its denomination. A related movement led to the founding of independent, African Methodist denominations. Finally, beginning before Emancipation but accelerating after freedom, a similar but less-remarked effort saw African American Methodists starting camp meetings of their own. In the mid-Atlantic region in particular, these large, outdoor, African American religious events were the meetings that the grandparents and great-grandparents of today's participants built and today's older people witnessed when young. These camp meetings continue even in the twenty-first century. The camp meetings that the old soldiers of today recall were not unique; they were merely one echo of the religious festivals that became a new secular democracy's first religious mass movement. Yet the old-timers of today recall, above all other things, those aspects of their camps that were unique. That is, they speak mostly about the Singing and Praying Bands, for whom the camp meetings in this area became the primary regional showcases; these bands made these meetings special. They tell of the prayer meetings from which the camp meetings originated. They speak also of the march around Jericho, in which the Singing and Praying Bands led those at the camp meeting in a grand march around the entire campground on the final day of the meeting. * * * The Singing and Praying Bands of this area were special not just for the generations of participants in the African American camp meetings of the Atlantic coast states of the upper South. The antecedents of the twentieth-century bands seem to have played a clandestine but significant role in the development of African American culture in general. Therefore, the bands can stake a claim as important forces in the cultural and social history of America as a whole. Here is how it happened. At the end of the eighteenth century, when enslaved Africans in this area began to take to Methodism in a big way, the process of culture building by which Africans of various ethnic backgrounds began to transform themselves into one people was well underway. Yet that process was still incomplete. The new African American identity became consolidated throughout the South only during the first half of the nineteenth century, when hundreds of thousands of enslaved Africans were traumatically sold from the states of the upper South to cotton-growing areas of the Deep South. In the eighteenth century, prior to this mass transfer of human property, there had been two primary centers of slavery on the Atlantic coast of North America: coastal South Carolina and the Chesapeake Bay area. The ethnic mix of Africans imported into the two areas differed somewhat, leading to the possibility that the emerging African American cultures of these areas might also have differed. Of these two centers, the Chesapeake area had the larger number of slaves. In 1790, of all thirteen states, Virginia had the largest population of Africans, with 305,493 people. Maryland was second, with 111,079. Virginia also had the largest number of enslaved Africans-292,627-while Maryland's enslaved population of 103,036 was third largest. These two states also had the largest population of non-slave Africans at the time. In 1790, nearly 53 percent of the African population and 58 percent of the enslaved Africans in the country were in the upper South, in the states of Virginia, Maryland, and Delaware. The nearby black populations of southeastern Pennsylvania and southwestern New Jersey had extensive cultural ties to their brethren in the upper South. This area where the upper South meets the mid-Atlantic states seems to have been one of several areas central to the formation of African American culture in the late eighteenth and early nineteenth centuries. Among the Africans in America of that time, for example, those who lived in the mid-Atlantic region and upper South were pioneers in building specifically black institutions. In 1787, Richard Allen, Absalom Jones, and others founded a mutual aid organization in Philadelphia called the Free African Society, initiating, in the words of W. E. B. DuBois, "the first wavering step of a people toward organized social life." Numerous other grassroots benevolent and mutual aid organizations sprouted up at this time, aiming to provide members financial assistance in case of sickness or death in the family. Under the leadership of Richard Allen in Philadelphia, a group of black Methodists established the Bethel African Church in that city in 1794. In 1816, Bethel joined ranks with other independent black Methodist churches in Pennsylvania, New Jersey, and Baltimore to form the African Methodist Episcopal (A.M.E.) denomination. In Wilmington, the denomination called the Union Church of Africans was established just prior to the founding of the A.M.E. Church. Along with new institutions, a distinctly African American expressive culture was emerging in the upper South and mid-Atlantic region at the dawn of the nineteenth century. In 1819, for example, a white minister named John Fanning Watson, who lambasted many Methodists for what he saw as excesses in their worship, gave us one of the earliest reports of a specifically black religious song tradition, writing that "the coloured people get together, and sing for hours together, short scraps of disjointed affirmations, pledges, or prayers, lengthened out with long repetition choruses." In the same paragraph, Watson's description of these sacred performances by black worshippers is strikingly evocative of outdoor singing circles that the Singing and Praying Bands continue to this day. This account predates by over twenty-five years the earliest known description of a ring shout from the Atlantic coast area of the Deep South. Another writer, a Quaker schoolboy from Westtown School outside Philadelphia, described black worshippers at an outdoor camp meeting in 1817 marching around an outdoor tabernacle, singing a spiritual chorus and blowing a trumpet, in a reenactment of the march around Jericho by Joshua and the Israelites that is similar to the march that the Singing and Praying Bands continue to do today. If we look at these historical references with minds informed by the bands of today, we can project the current tradition to have been already thriving two hundred years ago, in the early years of the nineteenth century. This nascent African American expressive culture articulated new belief systems that were forming among Africans in this area, also to a certain extent in the context of Protestant evangelism. Africans in America developed a variant of this branch of Protestantism that expressed protonationalist African American identity. According to this theology of resistance, African American Christians began to associate their experience in America with that of the Israelites in Egypt, and the person of Jesus took on some of the qualities of Moses, who would not fail to liberate the enslaved. It was to some extent in the religious meetings of the upper South and in the language of this distinctive African American perspective that Gabriel Prosser and Nat Turner situated their rebellions in Virginia. (Continues...) Excerpted from Together Let Us Sweetly Live by Jonathan C. David Copyright © 2007 by the Board of Trustees of the University of Illinois. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher. Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
The Episcopal Handbook
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Author : Church Publishing
language : en
Publisher: Church Publishing, Inc.
Release Date : 2015-03
The Episcopal Handbook written by Church Publishing and has been published by Church Publishing, Inc. this book supported file pdf, txt, epub, kindle and other format this book has been release on 2015-03 with Religion categories.
"The original Episcopal Handbook, published in 2008, was an instant classic and has been a bestseller ever since. Still providing helpful and insightful information about the Episcopal ethos with a ertain amount of whimsy and complete accessibility, this revision maintains the best features of the original work, but adds an update and an expansion on the church today. In addition to updating out-of-date references, the revision highlights Episcopal diversity--including more women and people of color in the biographical material--as well as focusing more on Episcopalians rather than Anglicans. Some new illustrations are included as well. Some material originally presented in tabular form has been adapted into a more accessible narrative format. This includes new sections on church governance, the origins of religious belief, and a capsule summary of church history. The glossary has also been expanded. The goal is to provide a book suitable for a wide range of uses and settings: for Sunday schools, confirmations, inquirer classes--and for everyone from visitors to vestries. The revision brokers an incredible compendium of information in an informal, user-friendly, and accessible format. For lifelong Episcopalians, newcomers, and those wishing to sample and explore the beliefs and organization of the denomination."
Wonder Love And Praise
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Author : Church Publishing
language : en
Publisher: Church Publishing, Inc.
Release Date : 1997
Wonder Love And Praise written by Church Publishing and has been published by Church Publishing, Inc. this book supported file pdf, txt, epub, kindle and other format this book has been release on 1997 with Music categories.
This second supplement to The Hymnal 1982 is an eclectic collection of two hundred hymns and spiritual songs, including a large selection of service music and devotional pieces. It is a valuable resource for worship, parish functions, and home use. The sturdy paperback pew edition contains all necessary accompaniments. There are additional hymns for Advent, Holy Week, Baptism, Ordinations, and Funerals as well as for healing, mission, unity, and peace. There are a dozen bilingual hymns and another dozen from Lift Every Voice and Sing II. The service music section contains twenty-nine new canticle settings including six Glorias, two Te Deums, A Song of Wisdom and A Song of Pilgrimage from Supplemental Liturgical Materials. There are two sets of Gospel Acclamations based on hymn tunes for the seasons of Easter and Epiphany. In addition there are twenty-nine selections of other liturgical and devotional music that includes table graces, rounds, acclamations, and selections of Music from Taize.
Hymns Psalms Spiritual Songs Pew Edition
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Author : Westminster John Knox Press
language : en
Publisher: Westminster John Knox Press
Release Date : 1990
Hymns Psalms Spiritual Songs Pew Edition written by Westminster John Knox Press and has been published by Westminster John Knox Press this book supported file pdf, txt, epub, kindle and other format this book has been release on 1990 with Music categories.
This superb hymnal features more than six hundred hymns. It is designed for use by a variety of denominations and ecumenical settings.
Songs My Grandma Sang
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Author : Michael B. Curry
language : en
Publisher: Church Publishing, Inc.
Release Date : 2015-06
Songs My Grandma Sang written by Michael B. Curry and has been published by Church Publishing, Inc. this book supported file pdf, txt, epub, kindle and other format this book has been release on 2015-06 with Biography & Autobiography categories.
In a conversation about his teaching and preaching style, Michael Curry notes with a laugh that hymns and songs of faith were always a part of the mix. “I learned what I believed in the songs I heard my family—especially my grandmother—sing. We sang our faith every day.” Out of that strong foundation, Bishop Curry shares the music of his childhood—the songs that have grown with him to shape an adult and vibrant faith.
If We Must Die
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Author : Aimé J. Ellis
language : en
Publisher: Wayne State University Press
Release Date : 2011-06-15
If We Must Die written by Aimé J. Ellis and has been published by Wayne State University Press this book supported file pdf, txt, epub, kindle and other format this book has been release on 2011-06-15 with Literary Criticism categories.
African Amerian studies scholars and those interested in race in contemporary American culture will appreciate this thought-provoking volume.