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197 NOTES Chapter 1 1 Martin Luther King Jr., “A Knock at Midnight,” 1963, http://mlk-kpp01.stanford.edu/ index.php/kingpapers/article/a_knock_at_midnight/ (accessed July 7, 2010). 2 King Jr., “A Knock at Midnight.” 3 King Jr., “A Knock at Midnight.” 4 King Jr., “A Knock at Midnight.” 5 Shayne Lee, T.D. Jakes: America’s New Preacher (New York: New York University Press, 2005). 6 Jonathan Walton, Watch This! The Ethics and Aesthetics of Black Televangelism (New York: New York University Press, 2009). 7 Cheryl Gilkes, “Plenty Good Room: Adaptation in a Changing Black Church,” Annals of the American Academy of Political and Social Science 558, no. 1 (1998): 101–21; Andrew Billingsley , Mighty Like a River: The Black Church and Social Reform (Oxford: Oxford University Press, 2003); Lawrence Mamiya, “River of Struggle, River of Freedom: Trends among Black Churches and Black Pastoral Leadership” (Durham, N.C.: Duke Divinity School, 2006), http://www.ccts.uab.edu/pages/uploadfiles/Mamiya2006.pdf (accessed July 10, 2010); Michael Leo Owens, God and Government in the Ghetto (Chicago: University of Chicago Press, 2007); Fredrick C. Harris, Something Within: Religion in African American Political Activism (Oxford: Oxford University Press, 1999); Anthony Pinn, The Black Church in the Post–Civil Rights Era (Maryknoll, N.Y.: Orbis Books: 2002); Melissa HarrisLacewell , “From Liberation to Mutual Fund: The Political Consequences of Differing Notions of Christ in the African American Church,” in Wilson, From Pews to Polling 198 NOTES TO PP. 7–10 Places, 131–60; R. Drew Smith and Tamelyn Tucker-Worgs, “Megachurches: AfricanAmerican Churches in Social and Political Context,” in The State of Black America 2000, ed. Lee Daniels, 180–200 (New York: National Urban League, 2000); Tamelyn TuckerWorgs , “‘Get on Board Little Children, There’s Room for Many More’: Documenting the Megachurch Phenomenon,” Journal of the Interdenominational Theological Center: Project 2000 Special Edition 29 (2002): 177–203; Cheryl Hall-Russell, “The African American Megachurch: Giving and Receiving,” New Directions for Philanthropic Fundraising 48 (2005): 21–29. 8 HamilHarris,“GrowinginGlory,”EmergeMagazine,April6,1997,49–53.See,e.g.,Nicole Maria Richardson, Krissah Williams, and Hamil R. Harris, “The Business of Faith: Black Megachurches Are Turning Pastors into CEOs of Multimillion-dollar Enterprises,” Black Enterprise Magazine, May 2006, http://www.blackenterprise.com/2006/05/01/the-business -of-faith/ (accessed June 30, 2010); Ebony Magazine, “The New Black Spirituality,” December 2004, 135–66, http://books.google.com/books?id=HssGvXb2xeMC&lpg=P A1&ots=FazraC8ytl&dq=ebony%20magazine%20megachurch&pg=PA1#v=onepage& q&f=false (accessed June 30, 2010). 9 See, e.g., Andrew Billingsley, “Twelve Gates to the City,” in Billingsley, Mighty Like a River, 144–69; and C. Eric Lincoln and Lawrence Mamiya, The Black Church in the African American Experience (Durham, N.C.: Duke University Press, 1990), 385–88. 10 Gordon Jackson, “No Social Justice, No Spiritual Peace—Black Preachers Take a Stand,” Dallas Examiner, July 13, 2006. 11 Julia Glick (Associated Press), “Black Leaders Blast Megachurches: Sharpton, Other Black Ministers, Say Black Conservative Churches Focus on the ‘Bedroom Morality’ of Gay Marriage and Prosperity Preaching,” Black Voices, June 29, 2006, http://www. blackvoices.com/black_news/canvas_directory_headlines_features/_a/black-leaders -blast-megachurches/20060629094309990001 (accessed October 31, 2010). 12 Hans A. Baer and Merrill Singer, African-American Religion in the Twentieth Century: Varieties of Protest and Accommodation (Knoxville: University of Tennessee Press, 1992), 4. 13 C. Michelle Venable-Ridley, “Paul and the African American Community,” in Embracing the Spirit: Womanist Perspectives on Hope, Salvation and Transformation, ed. Emilie Townes (Maryknoll, N.Y.: Orbis Books, 1997), 212–33. 14 Baer and Singer, African-American Religion, 6. 15 W.E.B. Du Bois, The Souls of Black Folk (Chicago: A.C. McClurg, 1907); Lincoln and Mamiya, Black Church, 199–204. 16 Gayraud Wilmore, Black Religion and Black Radicalism: An Interpretation of the Religious History of Afro-American People, 2nd ed. (Maryknoll, N.Y.: Orbis Books, 1983), 53–73; Lincoln and Mamiya, Black Church, 203; Baer and Singer, African-American Religion, 23. 17 Wilmore, Black Religion, 122–29. 18 Lincoln and Mamiya, Black Church, 51. 19 Lincoln and Mamiya, Black Church, 50–56; Carter G. Woodson, The History of the Negro Church, 2nd ed. (Washington, D.C.: Associated Publishers, 1921), 65. Morris Brown was run out of town for trying to start an AME church in the South, 67. As recently as 1989 the founding of African American Catholic Church by Bishop George Stallings occurred for the same purpose as the earlier “independent black church movement” churches—to protest racism. Rosemary D’Apolito, “The Activist Role of the...