{"links":{"self":"https://search.arvasarchive.org/catalog.json?f%5Brepository%5D%5B%5D=Virginia+State+University\u0026page=12\u0026view=compact","prev":"https://search.arvasarchive.org/catalog.json?f%5Brepository%5D%5B%5D=Virginia+State+University\u0026page=11\u0026view=compact","next":"https://search.arvasarchive.org/catalog.json?f%5Brepository%5D%5B%5D=Virginia+State+University\u0026page=13\u0026view=compact","last":"https://search.arvasarchive.org/catalog.json?f%5Brepository%5D%5B%5D=Virginia+State+University\u0026page=1412\u0026view=compact"},"meta":{"pages":{"current_page":12,"next_page":13,"prev_page":11,"total_pages":1412,"limit_value":10,"offset_value":110,"total_count":14112,"first_page?":false,"last_page?":false}},"data":[{"id":"vipets_vipets00008_c02_c35","type":"Item","attributes":{"title":"2nd District 30th Annual Conference \n1951","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c35#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c35","ref_ssm":["vipets_vipets00008_c02_c35"],"id":"vipets_vipets00008_c02_c35","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 30th Annual Conference \n1951","title_ssm":["2nd District 30th Annual Conference \n1951"],"title_tesim":["2nd District 30th Annual Conference \n1951"],"normalized_title_ssm":["2nd District 30th Annual Conference \n1951"],"text":["2nd District 30th Annual Conference \n1951","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:55"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":57,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:55"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#34","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c35"}},{"id":"vipets_vipets00008_c02_c36","type":"Item","attributes":{"title":"2nd District 31st Annual Conference \n1952","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c36#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c36","ref_ssm":["vipets_vipets00008_c02_c36"],"id":"vipets_vipets00008_c02_c36","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 31st Annual Conference \n1952","title_ssm":["2nd District 31st Annual Conference \n1952"],"title_tesim":["2nd District 31st Annual Conference \n1952"],"normalized_title_ssm":["2nd District 31st Annual Conference \n1952"],"text":["2nd District 31st Annual Conference \n1952","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:56"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":58,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:56"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#35","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c36"}},{"id":"vipets_vipets00008_c02_c37","type":"Item","attributes":{"title":"2nd District 33rd Annual Conference \n1954","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c37#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c37","ref_ssm":["vipets_vipets00008_c02_c37"],"id":"vipets_vipets00008_c02_c37","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 33rd Annual Conference \n1954","title_ssm":["2nd District 33rd Annual Conference \n1954"],"title_tesim":["2nd District 33rd Annual Conference \n1954"],"normalized_title_ssm":["2nd District 33rd Annual Conference \n1954"],"text":["2nd District 33rd Annual Conference \n1954","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:57"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":59,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:57"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#36","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c37"}},{"id":"vipets_vipets00008_c02_c38","type":"Item","attributes":{"title":"2nd District 41st Annual Conference \n1962","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c38#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c38","ref_ssm":["vipets_vipets00008_c02_c38"],"id":"vipets_vipets00008_c02_c38","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 41st Annual Conference \n1962","title_ssm":["2nd District 41st Annual Conference \n1962"],"title_tesim":["2nd District 41st Annual Conference \n1962"],"normalized_title_ssm":["2nd District 41st Annual Conference \n1962"],"text":["2nd District 41st Annual Conference \n1962","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:58"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":60,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:58"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#37","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c38"}},{"id":"vipets_vipets00008_c02_c39","type":"Item","attributes":{"title":"2nd District 44th Annual Conference \n1965","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c39#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c39","ref_ssm":["vipets_vipets00008_c02_c39"],"id":"vipets_vipets00008_c02_c39","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 44th Annual Conference \n1965","title_ssm":["2nd District 44th Annual Conference \n1965"],"title_tesim":["2nd District 44th Annual Conference \n1965"],"normalized_title_ssm":["2nd District 44th Annual Conference \n1965"],"text":["2nd District 44th Annual Conference \n1965","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:59"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":61,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:59"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#38","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c39"}},{"id":"vipets_vipets00008_c02_c40","type":"Item","attributes":{"title":"2nd District 45th Annual Conference \n1965","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c40#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c40","ref_ssm":["vipets_vipets00008_c02_c40"],"id":"vipets_vipets00008_c02_c40","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 45th Annual Conference \n1965","title_ssm":["2nd District 45th Annual Conference \n1965"],"title_tesim":["2nd District 45th Annual Conference \n1965"],"normalized_title_ssm":["2nd District 45th Annual Conference \n1965"],"text":["2nd District 45th Annual Conference \n1965","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:60"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":62,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:60"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#39","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c40"}},{"id":"vipets_vipets00008_c02_c41","type":"Item","attributes":{"title":"2nd District 47th Annual Conference \n1968","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c41#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c41","ref_ssm":["vipets_vipets00008_c02_c41"],"id":"vipets_vipets00008_c02_c41","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 47th Annual Conference \n1968","title_ssm":["2nd District 47th Annual Conference \n1968"],"title_tesim":["2nd District 47th Annual Conference \n1968"],"normalized_title_ssm":["2nd District 47th Annual Conference \n1968"],"text":["2nd District 47th Annual Conference \n1968","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:61"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":63,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:61"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#40","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c41"}},{"id":"vipets_vipets00008_c02_c42","type":"Item","attributes":{"title":"2nd District 49th Annual Conference \n1969","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c42#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00008_c02_c42","ref_ssm":["vipets_vipets00008_c02_c42"],"id":"vipets_vipets00008_c02_c42","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008_c02","parent_ssi":"vipets_vipets00008_c02","parent_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_ids_ssim":["vipets_vipets00008","vipets_vipets00008_c02"],"title_filing_ssi":"2nd District 49th Annual Conference \n1969","title_ssm":["2nd District 49th Annual Conference \n1969"],"title_tesim":["2nd District 49th Annual Conference \n1969"],"normalized_title_ssm":["2nd District 49th Annual Conference \n1969"],"text":["2nd District 49th Annual Conference \n1969","Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports","Box-folder 2:62"],"parent_unittitles_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"parent_unittitles_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","Series II: Minutes and\nReports"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[2],"sort_isi":64,"repository_ssim":["Virginia State University"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"containers_ssim":["Box-folder 2:62"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#1/components#41","timestamp":"2026-06-23T07:05:55.361Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00008","ead_ssi":"vipets_vipets00008","_root_":"vipets_vipets00008","_nest_parent_":"vipets_vipets00008","ead_source_url_ssi":"data/vsu/vipets00008.xml","title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"normalized_title_ssm":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"text":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974","1980-36","This collection\ncontains ca. 200 pieces.","There are no restrictions.","In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.","James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.","The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.","There are no restrictions.","The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.","English"],"collection_title_tesim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"collection_ssim":["Reformed Zion Union Apostolic Church Papers, \n\n1876-1974"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1980-36"],"unitid_tesim":["1980-36"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"acqinfo_ssim":["James Oliver Allen gave these papers to the Virginia\nState University Archives/Special Collections Department in\nhopes of a publication of a book on this denomination. They\nare to be preserved, administered, and used by the Virginia\nState University Archives/Special Collections under\ncustomary practices and guidelines of general archival\nadministration. Copyrights were transferred to Virginia\nState University by Deed of Gift in February 1980.\nAccession Number: 1980-36."],"has_online_content_ssim":["false"],"physdesc_tesim":["This collection\ncontains ca. 200 pieces."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eIn series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.\u003c/p\u003e\n      ","\u003cp\u003eThe second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["In series one of the Reformed Zion Union Apostolic papers,\nthere are detailed records of the church's history. In these\nrecords an unfinished publication of the church's history and\na brief history of the denominations formation and James\nRichard Howell. Included are many projects that the church was\nworking on along with financial reports from these projects.\nSome minutes from annual conferences are added in this\nseries.","The second series contains minutes from annual conferences,\nSunday school conventions, Women's home Mission and\nEducational Society, Home Mission and Educational Convention,\nthe Reformed Zion Union Sabbath Schools and Rising Zion Young\nPeople's Society. These minutes are from the first and second\ndistrict. These records date from 1876-1970."],"bioghist_html_tesm":["\u003cp\u003eJames Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\" \u003c/p\u003e\n      ","\u003cp\u003eElder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.\u003c/p\u003e\n      ","\u003cp\u003eThe plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union. \u003c/p\u003e\n      ","\u003cp\u003eDuring October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"\u003c/p\u003e\n      ","\u003cp\u003eThe denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.\u003c/p\u003e\n      ","\u003cp\u003eControversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.\u003c/p\u003e\n      ","\u003cp\u003eBishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.\u003c/p\u003e\n      ","\u003cp\u003eThe merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["History of the Reformed Zion Union Apostolic\nChurch"],"bioghist_tesim":["James Richard Howell established the Reformed Zion Union\nApostolic Church in 1869, although the beginnings of its\nfoundation can be traced back to 1865. James Howell was a\nnative of New York City where he was an elder of the African\nMethodist Episcopal Zion Church. Elder Howell, who was an abolitionist, envisioned a church to evangelize the\nSouthern \"Negro.\"","Elder Howell left his home in New York City and boarded a\ntrain heading south. Several hours later he had arrived in the town of LaCrosse in Mechlenburg, Virginia. This is where he began to form\nthe Reformed Zion Union Apostolic Church. Howell began to talk\nwith individuals concerning the church he envisioned. These\nindividuals appeared to have been interested in his idea. On on April\n1, 1869, a delegation including ministers from various\ndenominations, assembled in Boydton, Virginia to consider\nHowell's plan of union.","The plan of union was accepted by the delegation with\nexception of some matters relating to the episcopate\ngovernment. Elder Howell won suggestion of his new\ndenomination, the Zion Union Apostolic Church. The name came\nfrom many of the scriptures that Howell read. Zion was the stronghold\nof ancient days, therefore, Zion would be the stronghold of\nGod's people in this age. As Christ taught oneness of himself\nand the heavenly father and his oneness with his followers,\nso, too, shall his church dwell as a union.","During October 1869, a second meeting was held at the          Zion Society to complete the work of a Zion Union Society. At\nthis meeting guidelines for the general rules were adopted and\nElder Howell was elected to a four-year term as President of\nthe \"Zion Union Apostolic Church of America.\"","The denomination was divided into three major factions, the\nliberals, who had withdrawn from the Episcopalian communion,\nthe conservatives, who had been in the white Methodist church,\nand the fundamentalists who had come from the Baptist churches\nor were new converts to Christianity. The three factions made\nalmost unceasing war on each other. The liberals were perhaps\na decade ahead of their time in plans and ideas. The\nfundamentalists were determined to fight for local church\nsovereignty and the immunity of the pastors from any authority\nexcept local congregations. The conservatives hued strictly to\nthe Methodist line, in doctrines and in practices. Bishop\nHowell was almost a faction within himself. He used his powers\nof appointment, silencing and expulsion of ministers as a\nsledgehammer to drive the stakes of Zion according to his own\ndesigns.","Controversy became rampant and even bitter. The\nstruggle the between the bishops and the elders became more divisive to the church when\na movement grew to merge the Zion Union Church with the\nEpiscopal Church. Bishop Howell fought with an abrasive\ntenacity and the division was so sharpened that some Elders\nand churches withdrew from Zion.","Bishop James Howell released himself from his duties of\nbishop from 1880-1881. Bishop William Howell was a man\nconsidered agreeable to conservatives, liberals and the \nfundamentalist. Bishop Howell immediately approved ineffective\nwith the opening of the conference of 1880. His first order of\nbusiness was the merger of the Episcopalian government. After\nfour days of meetings on the matter, a motion prevailed that\nthe Common Book of Prayer would be adopted. The conference\nended with the Zion Union Apostolic Church being organized into   thirty-eight Episcopalian churches and missions.\nand purposes.","The merger, however, was as a yet one-sided affair. James\nR. Howell came out of the Conference more determined than ever\nto save his beloved Zion. When the Annual Conference of 1881\nwas called to order, Howell had done little on the merger\nexcept the rather astringent efforts of opposition. Once\nreturned to office of Bishop, James R. Howell used his powers\nto batter his opponents. The shock of his fury tore the church\nasunder. The Conservatives found it necessary to go to the\nBishop and once again point out the grave situation. Howell\nacceded. He set to work to hear the breach in Zion. He\nsuccessfully arranged a Conference in 1882 to put Zion Union\non one accord. The Conservative leadership took over once the\nConference was called to order and set in motion plans, which\nwould free Zion Union of discord. The Conference ended with\ndifferences worked out, a return to presidential government\nand complete rejection of the merger. From this conference,\nthe church was known as the Reformed Zion Union Apostolic\nChurch. However in the Conference of 1884, the Episcopacy\ngovernment was restored with the ruling that is shall never be\neliminated."],"prefercite_html_tesm":["\u003cp\u003eReformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Reformed Zion Union Apostolic Church Papers, 1876-1974,\nAccession # 1980-36, Special Collections and Archives,\nJohnston Memorial Library, Virginia State University,\nPetersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eThe Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.\u003c/p\u003e\n      ","\u003cp\u003eHowell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.\u003c/p\u003e\n      ","\u003cp\u003eThese papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.\u003c/p\u003e\n      ","\u003cp\u003eThese papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.\u003c/p\u003e\n      ","\u003cp\u003eThe papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["The Reformed Zion Union Church papers (1876-1974) are vital\npapers about the formation of a denomination after the Civil\nWar. These papers give a detailed account about the beginnings\nof this denomination and its founder James Richard Howell.","Howell, a former member of the African Methodist Episcopal\nZion Church, envisioned a church where all could go to worship\nregardless of race, creed, or color. Howell determined to see\nhis vision come true, set out to find a place for this church.\nHe boarded a train and found himself in LaCrosse, Virginia and\nthis is where the Reformed Zion Union Apostolic Church\ndenomination began.","These papers document the origins, purposes and functions\nof a uniquely African American Christian church. They\nrepresent a church that was not in existence until 1869. These\npapers have a distinct worth because it gives you an\nunderstanding of how a church was established after the Civil\nWar.","These papers include minutes from Annual Conferences,\nSunday School Conventions, Home Missions and Educational\nConvention, Women's Home Mission and Educational Society, the\nReformed Zion Union Sabbath Schools, and Rising Zion Young\nPeoples Society.","The papers are useful not only to members of this\ndenomination but anybody who is interested in how black\nchurches were formed after the Civil War. These materials also\nhelp to inform us of the structure of the African American\ncommunity after the Civil War. These materials document some\nof the activities in Virginia's black belt. Also, these papers\nmay also be useful for genealogical work because quite a few\nnames are used."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed.\u003c/abstract\u003e\n    "],"abstract_tesim":["The Reformed Zion Union Apostolic\nChurch papers contain minutes, reports and the church's\nhistory projects during almost a hundred year span from the\nchurch's organization. Included in these papers is an\nunfinished history of the church's existence, minutes from a\nconference dating back to 1876, and minutes from the Sabbath\nschools that were formed."],"language_ssim":["English"],"total_component_count_is":90,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:05:55.361Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00008_c02_c42"}},{"id":"vipets_vipets00038_c04_c02_c64_c08","type":"Item","attributes":{"title":"2nd Liberty School","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00038_c04_c02_c64_c08#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00038_c04_c02_c64_c08","ref_ssm":["vipets_vipets00038_c04_c02_c64_c08"],"id":"vipets_vipets00038_c04_c02_c64_c08","ead_ssi":"vipets_vipets00038","_root_":"vipets_vipets00038","_nest_parent_":"vipets_vipets00038_c04_c02_c64","parent_ssi":"vipets_vipets00038_c04_c02_c64","parent_ssim":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976","Series IV: Photographs and\n               Negatives","Sub-Series B: African American\n                  Schools in Virginia","New Kent County \n                     \n                     1927-1935"],"parent_ids_ssim":["vipets_vipets00038","vipets_vipets00038_c04","vipets_vipets00038_c04_c02","vipets_vipets00038_c04_c02_c64"],"title_filing_ssi":"2nd Liberty School","title_ssm":["2nd Liberty School"],"title_tesim":["2nd Liberty School"],"normalized_title_ssm":["2nd Liberty School"],"text":["2nd Liberty School","A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976","Series IV: Photographs and\n               Negatives","Sub-Series B: African American\n                  Schools in Virginia","New Kent County \n                     \n                     1927-1935"],"parent_unittitles_ssm":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976","Series IV: Photographs and\n               Negatives","Sub-Series B: African American\n                  Schools in Virginia","New Kent County \n                     \n                     1927-1935"],"parent_unittitles_tesim":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976","Series IV: Photographs and\n               Negatives","Sub-Series B: African American\n                  Schools in Virginia","New Kent County \n                     \n                     1927-1935"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[4],"sort_isi":1334,"repository_ssim":["Virginia State University"],"collection_ssim":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#3/components#1/components#63/components#7","timestamp":"2026-06-23T07:06:20.598Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00038","ead_ssi":"vipets_vipets00038","_root_":"vipets_vipets00038","_nest_parent_":"vipets_vipets00038","ead_source_url_ssi":"data/vsu/vipets00038.xml","title_ssm":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976"],"title_tesim":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976"],"normalized_title_ssm":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976"],"text":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976","1997-77","20,000\n         Pieces","There are no restrictions.","Series I. Correspondence 1932-1979 Personal and Business\n         Boxes 1-3","Sub-series A: Correspondence by subject Correspondence,\n         most generated by Richardson during his tenure with the\n         department of Education. Arranged Alphabetically and then\n         chronologically within the folders.","Sub-series B: Correspondence by date Arranged\n         Chronologically.","Series II. Literary Boxes 4-19","Sub-Series A: Speeches Arranged by title and date, followed\n         by speeches with dates and materials missing both a date and a\n         clearly defined title.","Sub-Series B: Writings and Reports Some of the writings\n         were used later in Richardson's history of Negro education in\n         Virginia. Many of the reports appear to have been used by\n         Richardson to carry out his job with the State Department of\n         Education. The reports consist of conference and workshop\n         results organized by Richardson.","Sub-Series C: Research Notes During Richardson's career,\n         part of his responsibility was to develop procedures and\n         manuals used by African-American Schools in Virginia. This\n         sub-series also contains an interesting log concerning the\n         Whitcomb court school in Richmond, VA.","Series III. Video Recordings Taped speeches at different\n         functions attended by Richardson. Most of the speeches were\n         not delivered by Richardson.","Series IV: Photographs Boxes 21-27","Sub-series A: Family and Personal Photo's of activities at\n         Virginia State when Richardson was a student and later as a\n         teacher at the Mecklenburg County Training School, conferences\n         at Virginia State and other areas.","Sub-series B: Education in Virginia (African American\n         Schools) Several thousand 3x5 black and white photographs and\n         negatives of schools scenes in Virginia. The Photographs were\n         taken between the years 1926 and 1938. The Photographs and\n         negatives are of European, Native, and African American school\n         buildings, some classes, and other activities. Most of the\n         developed photographs are of African American schools and\n         include Rosenwald, Slater, and other buildings used by African\n         Americans in Virginia. *The origin of the photographs and\n         negatives is not known. The folders are arranged\n         alphabetically by county and city.","Sub-series C. Negatives of the schools and scenes located\n         in some of Virginia's counties and cities. These do not have\n         an inventory, but are arranged by county and city. In addition\n         there are negatives of activities relating to education\n         outside of the state of Virginia.","Box #28 Series V: Scrapbooks and Yearbooks Correspondence\n         most of which covers Richardson's retirement, two yearbooks\n         from Louisa, Virginia.","Series VI: Printed Printed items including certificates,\n         pamphlets, and degrees","Box #29 Sub-series A: Awards and Certificates Awards and\n         certificates presented to Richardson over the years.","Sub-series B: Pamphlets Two items: one the By-Laws of the\n         Southside Interscholastic Athletic Association, documenting an\n         early effort to organize African American sports played in the\n         high schools.","Sub-series C: Book The Development of Negro Education in\n         Virginia, 1831-1970, published by Phi Delta Kappa.","Sub-series D: Degrees Earned Degrees of Archie and Linnie\n         Richardson","Box #30 Series-series E: News clippings News clippings from\n         a number of newspapers primary from the state of Virginia.","Archie Gibbs Richardson, was the Associate Director of the\n         Division of Secondary Education, State Department of\n         Education, Richmond, Virginia. He was born in Lexington,\n         Virginia, April 4, 1904. Because there were few high schools\n         for African American in Virginia, Richardson's parents sent\n         him to the high school at the Virginia Normal and Industrial\n         Institute at Petersburg where he completed the program in\n         1923. He received the B.A. Degree from Virginia Normal and\n         Industrial Institute, Petersburg, in June 1927; the M.S.\n         Degree in education from Butler University, Indianapolis,\n         Indiana, in June 1939; and was granted the degree of Doctor of\n         Education at Columbia University, New York, in1946. In June\n         1957, Virginia State College conferred upon him the honorary\n         degree of Doctor of Laws.","Richardson served as principal of the Mecklenburg County\n         Training School, in South Hill, Virginia, 1927-1935; and as\n         Director of academics at Saint Paul Normal School,\n         Lawrenceville, Virginia. The State Superintendent of Public\n         Instruction appointed him Assistant Supervisor of \"Negro\"\n         Education in 1936. On January 1, 1951, he was promoted to the\n         position of Associate Supervisor of Elementary and Secondary\n         Education. He received another promotion on September 1, 1966,\n         to Associate Director of the Division of Secondary Education.\n         He retired April 4, 1969.","Richardson had two elementary schools and one high school\n         named for him. The elementary schools were in Culpepper and\n         the other in Blackstone, Virginia. Archie Richardson High\n         School was located in Louisa County, Virginia.","During his tenure, he contributed a number of articles to\n         State and National journals of education. He also authored The\n         Development of Negro Education in Virginia.","Mr. Richardson was married to Linnie Ramey for over fifty\n         years. Mrs. Richardson taught at schools in Mecklenburg and\n         Richmond, Virginia.","How did Virginia explain educational public policy during\n         the era of legal segregation? Archie Richardson's main\n         responsibility during his tenure with the Department of\n         Education was that of official spokesman to the African\n         American Community for the State of Virginia. Correspondence,\n         speeches, writings, and photographs documenting Archie\n         Richardson's position as the only African American\n         professional employed by the Education Department in Virginia\n         during the era of legal segregation, Constitutes the majority\n         of these materials.","There are no restrictions.","In 1936, Archie Richardson became\n         the highest-ranking African American in the State Government.\n         In that year, he was appointed assistant to the Assistant for\n         Negro education in Virginia. In 1969, he retired as Associate\n         Director of the Division of Secondary Education in Virginia.\n         His papers consist of correspondence, speeches, writings and\n         more than one thousand photographs of Rosenwald, Slater, and\n         other schools constructed in Virginia for African Americans in\n         the 1930's and before. Acc. #1997-77 Arranged By: Lucious\n         Edwards","English"],"collection_title_tesim":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976"],"collection_ssim":["A Guide to the Papers of Archie G.\n         Richardson \n         \n         1918-1976"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1997-77"],"unitid_tesim":["1997-77"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"creator_ssm":["The Richardson Papers were\n         given as a gift of the Richardson Family."],"creator_ssim":["The Richardson Papers were\n         given as a gift of the Richardson Family."],"has_online_content_ssim":["false"],"physdesc_tesim":["20,000\n         Pieces"],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eSeries I. Correspondence 1932-1979 Personal and Business\n         Boxes 1-3\u003c/p\u003e\n      ","\u003cp\u003eSub-series A: Correspondence by subject Correspondence,\n         most generated by Richardson during his tenure with the\n         department of Education. Arranged Alphabetically and then\n         chronologically within the folders.\u003c/p\u003e\n      ","\u003cp\u003eSub-series B: Correspondence by date Arranged\n         Chronologically.\u003c/p\u003e\n      ","\u003cp\u003eSeries II. Literary Boxes 4-19\u003c/p\u003e\n      ","\u003cp\u003eSub-Series A: Speeches Arranged by title and date, followed\n         by speeches with dates and materials missing both a date and a\n         clearly defined title.\u003c/p\u003e\n      ","\u003cp\u003eSub-Series B: Writings and Reports Some of the writings\n         were used later in Richardson's history of Negro education in\n         Virginia. Many of the reports appear to have been used by\n         Richardson to carry out his job with the State Department of\n         Education. The reports consist of conference and workshop\n         results organized by Richardson.\u003c/p\u003e\n      ","\u003cp\u003eSub-Series C: Research Notes During Richardson's career,\n         part of his responsibility was to develop procedures and\n         manuals used by African-American Schools in Virginia. This\n         sub-series also contains an interesting log concerning the\n         Whitcomb court school in Richmond, VA.\u003c/p\u003e\n      ","\u003cp\u003eSeries III. Video Recordings Taped speeches at different\n         functions attended by Richardson. Most of the speeches were\n         not delivered by Richardson.\u003c/p\u003e\n      ","\u003cp\u003eSeries IV: Photographs Boxes 21-27\u003c/p\u003e\n      ","\u003cp\u003eSub-series A: Family and Personal Photo's of activities at\n         Virginia State when Richardson was a student and later as a\n         teacher at the Mecklenburg County Training School, conferences\n         at Virginia State and other areas.\u003c/p\u003e\n      ","\u003cp\u003eSub-series B: Education in Virginia (African American\n         Schools) Several thousand 3x5 black and white photographs and\n         negatives of schools scenes in Virginia. The Photographs were\n         taken between the years 1926 and 1938. The Photographs and\n         negatives are of European, Native, and African American school\n         buildings, some classes, and other activities. Most of the\n         developed photographs are of African American schools and\n         include Rosenwald, Slater, and other buildings used by African\n         Americans in Virginia. *The origin of the photographs and\n         negatives is not known. The folders are arranged\n         alphabetically by county and city.\u003c/p\u003e\n      ","\u003cp\u003eSub-series C. Negatives of the schools and scenes located\n         in some of Virginia's counties and cities. These do not have\n         an inventory, but are arranged by county and city. In addition\n         there are negatives of activities relating to education\n         outside of the state of Virginia.\u003c/p\u003e\n      ","\u003cp\u003eBox #28 Series V: Scrapbooks and Yearbooks Correspondence\n         most of which covers Richardson's retirement, two yearbooks\n         from Louisa, Virginia.\u003c/p\u003e\n      ","\u003cp\u003eSeries VI: Printed Printed items including certificates,\n         pamphlets, and degrees\u003c/p\u003e\n      ","\u003cp\u003eBox #29 Sub-series A: Awards and Certificates Awards and\n         certificates presented to Richardson over the years.\u003c/p\u003e\n      ","\u003cp\u003eSub-series B: Pamphlets Two items: one the By-Laws of the\n         Southside Interscholastic Athletic Association, documenting an\n         early effort to organize African American sports played in the\n         high schools.\u003c/p\u003e\n      ","\u003cp\u003eSub-series C: Book The Development of Negro Education in\n         Virginia, 1831-1970, published by Phi Delta Kappa.\u003c/p\u003e\n      ","\u003cp\u003eSub-series D: Degrees Earned Degrees of Archie and Linnie\n         Richardson\u003c/p\u003e\n      ","\u003cp\u003eBox #30 Series-series E: News clippings News clippings from\n         a number of newspapers primary from the state of Virginia.\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["Series I. Correspondence 1932-1979 Personal and Business\n         Boxes 1-3","Sub-series A: Correspondence by subject Correspondence,\n         most generated by Richardson during his tenure with the\n         department of Education. Arranged Alphabetically and then\n         chronologically within the folders.","Sub-series B: Correspondence by date Arranged\n         Chronologically.","Series II. Literary Boxes 4-19","Sub-Series A: Speeches Arranged by title and date, followed\n         by speeches with dates and materials missing both a date and a\n         clearly defined title.","Sub-Series B: Writings and Reports Some of the writings\n         were used later in Richardson's history of Negro education in\n         Virginia. Many of the reports appear to have been used by\n         Richardson to carry out his job with the State Department of\n         Education. The reports consist of conference and workshop\n         results organized by Richardson.","Sub-Series C: Research Notes During Richardson's career,\n         part of his responsibility was to develop procedures and\n         manuals used by African-American Schools in Virginia. This\n         sub-series also contains an interesting log concerning the\n         Whitcomb court school in Richmond, VA.","Series III. Video Recordings Taped speeches at different\n         functions attended by Richardson. Most of the speeches were\n         not delivered by Richardson.","Series IV: Photographs Boxes 21-27","Sub-series A: Family and Personal Photo's of activities at\n         Virginia State when Richardson was a student and later as a\n         teacher at the Mecklenburg County Training School, conferences\n         at Virginia State and other areas.","Sub-series B: Education in Virginia (African American\n         Schools) Several thousand 3x5 black and white photographs and\n         negatives of schools scenes in Virginia. The Photographs were\n         taken between the years 1926 and 1938. The Photographs and\n         negatives are of European, Native, and African American school\n         buildings, some classes, and other activities. Most of the\n         developed photographs are of African American schools and\n         include Rosenwald, Slater, and other buildings used by African\n         Americans in Virginia. *The origin of the photographs and\n         negatives is not known. The folders are arranged\n         alphabetically by county and city.","Sub-series C. Negatives of the schools and scenes located\n         in some of Virginia's counties and cities. These do not have\n         an inventory, but are arranged by county and city. In addition\n         there are negatives of activities relating to education\n         outside of the state of Virginia.","Box #28 Series V: Scrapbooks and Yearbooks Correspondence\n         most of which covers Richardson's retirement, two yearbooks\n         from Louisa, Virginia.","Series VI: Printed Printed items including certificates,\n         pamphlets, and degrees","Box #29 Sub-series A: Awards and Certificates Awards and\n         certificates presented to Richardson over the years.","Sub-series B: Pamphlets Two items: one the By-Laws of the\n         Southside Interscholastic Athletic Association, documenting an\n         early effort to organize African American sports played in the\n         high schools.","Sub-series C: Book The Development of Negro Education in\n         Virginia, 1831-1970, published by Phi Delta Kappa.","Sub-series D: Degrees Earned Degrees of Archie and Linnie\n         Richardson","Box #30 Series-series E: News clippings News clippings from\n         a number of newspapers primary from the state of Virginia."],"bioghist_html_tesm":["\u003cp\u003eArchie Gibbs Richardson, was the Associate Director of the\n         Division of Secondary Education, State Department of\n         Education, Richmond, Virginia. He was born in Lexington,\n         Virginia, April 4, 1904. Because there were few high schools\n         for African American in Virginia, Richardson's parents sent\n         him to the high school at the Virginia Normal and Industrial\n         Institute at Petersburg where he completed the program in\n         1923. He received the B.A. Degree from Virginia Normal and\n         Industrial Institute, Petersburg, in June 1927; the M.S.\n         Degree in education from Butler University, Indianapolis,\n         Indiana, in June 1939; and was granted the degree of Doctor of\n         Education at Columbia University, New York, in1946. In June\n         1957, Virginia State College conferred upon him the honorary\n         degree of Doctor of Laws.\u003c/p\u003e\n      ","\u003cp\u003eRichardson served as principal of the Mecklenburg County\n         Training School, in South Hill, Virginia, 1927-1935; and as\n         Director of academics at Saint Paul Normal School,\n         Lawrenceville, Virginia. The State Superintendent of Public\n         Instruction appointed him Assistant Supervisor of \"Negro\"\n         Education in 1936. On January 1, 1951, he was promoted to the\n         position of Associate Supervisor of Elementary and Secondary\n         Education. He received another promotion on September 1, 1966,\n         to Associate Director of the Division of Secondary Education.\n         He retired April 4, 1969.\u003c/p\u003e\n      ","\u003cp\u003eRichardson had two elementary schools and one high school\n         named for him. The elementary schools were in Culpepper and\n         the other in Blackstone, Virginia. Archie Richardson High\n         School was located in Louisa County, Virginia.\u003c/p\u003e\n      ","\u003cp\u003eDuring his tenure, he contributed a number of articles to\n         State and National journals of education. He also authored The\n         Development of Negro Education in Virginia.\u003c/p\u003e\n      ","\u003cp\u003eMr. Richardson was married to Linnie Ramey for over fifty\n         years. Mrs. Richardson taught at schools in Mecklenburg and\n         Richmond, Virginia.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["Biographical/Historical Information"],"bioghist_tesim":["Archie Gibbs Richardson, was the Associate Director of the\n         Division of Secondary Education, State Department of\n         Education, Richmond, Virginia. He was born in Lexington,\n         Virginia, April 4, 1904. Because there were few high schools\n         for African American in Virginia, Richardson's parents sent\n         him to the high school at the Virginia Normal and Industrial\n         Institute at Petersburg where he completed the program in\n         1923. He received the B.A. Degree from Virginia Normal and\n         Industrial Institute, Petersburg, in June 1927; the M.S.\n         Degree in education from Butler University, Indianapolis,\n         Indiana, in June 1939; and was granted the degree of Doctor of\n         Education at Columbia University, New York, in1946. In June\n         1957, Virginia State College conferred upon him the honorary\n         degree of Doctor of Laws.","Richardson served as principal of the Mecklenburg County\n         Training School, in South Hill, Virginia, 1927-1935; and as\n         Director of academics at Saint Paul Normal School,\n         Lawrenceville, Virginia. The State Superintendent of Public\n         Instruction appointed him Assistant Supervisor of \"Negro\"\n         Education in 1936. On January 1, 1951, he was promoted to the\n         position of Associate Supervisor of Elementary and Secondary\n         Education. He received another promotion on September 1, 1966,\n         to Associate Director of the Division of Secondary Education.\n         He retired April 4, 1969.","Richardson had two elementary schools and one high school\n         named for him. The elementary schools were in Culpepper and\n         the other in Blackstone, Virginia. Archie Richardson High\n         School was located in Louisa County, Virginia.","During his tenure, he contributed a number of articles to\n         State and National journals of education. He also authored The\n         Development of Negro Education in Virginia.","Mr. Richardson was married to Linnie Ramey for over fifty\n         years. Mrs. Richardson taught at schools in Mecklenburg and\n         Richmond, Virginia."],"prefercite_html_tesm":["\u003cp\u003eThe Archie G. Richardson Papers, Accession #1997-77 ,\n            Special Collections and Archives, Johnston Memorial\n            Library, Virginia State University, Petersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["The Archie G. Richardson Papers, Accession #1997-77 ,\n            Special Collections and Archives, Johnston Memorial\n            Library, Virginia State University, Petersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eHow did Virginia explain educational public policy during\n         the era of legal segregation? Archie Richardson's main\n         responsibility during his tenure with the Department of\n         Education was that of official spokesman to the African\n         American Community for the State of Virginia. Correspondence,\n         speeches, writings, and photographs documenting Archie\n         Richardson's position as the only African American\n         professional employed by the Education Department in Virginia\n         during the era of legal segregation, Constitutes the majority\n         of these materials.\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["How did Virginia explain educational public policy during\n         the era of legal segregation? Archie Richardson's main\n         responsibility during his tenure with the Department of\n         Education was that of official spokesman to the African\n         American Community for the State of Virginia. Correspondence,\n         speeches, writings, and photographs documenting Archie\n         Richardson's position as the only African American\n         professional employed by the Education Department in Virginia\n         during the era of legal segregation, Constitutes the majority\n         of these materials."],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eIn 1936, Archie Richardson became\n         the highest-ranking African American in the State Government.\n         In that year, he was appointed assistant to the Assistant for\n         Negro education in Virginia. In 1969, he retired as Associate\n         Director of the Division of Secondary Education in Virginia.\n         His papers consist of correspondence, speeches, writings and\n         more than one thousand photographs of Rosenwald, Slater, and\n         other schools constructed in Virginia for African Americans in\n         the 1930's and before. Acc. #1997-77 Arranged By: Lucious\n         Edwards\u003c/abstract\u003e\n      "],"abstract_tesim":["In 1936, Archie Richardson became\n         the highest-ranking African American in the State Government.\n         In that year, he was appointed assistant to the Assistant for\n         Negro education in Virginia. In 1969, he retired as Associate\n         Director of the Division of Secondary Education in Virginia.\n         His papers consist of correspondence, speeches, writings and\n         more than one thousand photographs of Rosenwald, Slater, and\n         other schools constructed in Virginia for African Americans in\n         the 1930's and before. Acc. #1997-77 Arranged By: Lucious\n         Edwards"],"language_ssim":["English"],"total_component_count_is":1961,"online_item_count_is":0,"component_level_isim":[0],"sort_isi":0,"timestamp":"2026-06-23T07:06:20.598Z"}]}},"label":"Breadcrumbs"}}},"links":{"self":"https://search.arvasarchive.org/catalog/vipets_vipets00038_c04_c02_c64_c08"}},{"id":"vipets_vipets00051_c03_c03_c38","type":"Item","attributes":{"title":"2nd School Principals\n                     Conference","breadcrumbs":{"id":"https://search.arvasarchive.org/catalog/vipets_vipets00051_c03_c03_c38#breadcrumbs","type":"document_value","attributes":{"value":{"ref_ssi":"vipets_vipets00051_c03_c03_c38","ref_ssm":["vipets_vipets00051_c03_c03_c38"],"id":"vipets_vipets00051_c03_c03_c38","ead_ssi":"vipets_vipets00051","_root_":"vipets_vipets00051","_nest_parent_":"vipets_vipets00051_c03_c03","parent_ssi":"vipets_vipets00051_c03_c03","parent_ssim":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969","Series IV.: Administrative\n               Correspondence","Subseries C.: Subject Schools\n                  Correspondence"],"parent_ids_ssim":["vipets_vipets00051","vipets_vipets00051_c03","vipets_vipets00051_c03_c03"],"title_filing_ssi":"2nd School Principals\n                     Conference","title_ssm":["2nd School Principals\n                     Conference"],"title_tesim":["2nd School Principals\n                     Conference"],"normalized_title_ssm":["2nd School Principals\n                     Conference"],"text":["2nd School Principals\n                     Conference","Virginia Intercollegiate Association\n         papers \n         \n         1954-1969","Series IV.: Administrative\n               Correspondence","Subseries C.: Subject Schools\n                  Correspondence","Box-folder 10:13"],"parent_unittitles_ssm":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969","Series IV.: Administrative\n               Correspondence","Subseries C.: Subject Schools\n                  Correspondence"],"parent_unittitles_tesim":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969","Series IV.: Administrative\n               Correspondence","Subseries C.: Subject Schools\n                  Correspondence"],"level_ssm":["Item"],"level_ssim":["Item"],"component_level_isim":[3],"sort_isi":327,"repository_ssim":["Virginia State University"],"collection_ssim":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969"],"containers_ssim":["Box-folder 10:13"],"has_online_content_ssim":["false"],"child_component_count_isi":0,"_nest_path_":"/components#2/components#2/components#37","timestamp":"2026-06-23T07:06:20.598Z","collection":{"numFound":1,"start":0,"numFoundExact":true,"docs":[{"id":"vipets_vipets00051","ead_ssi":"vipets_vipets00051","_root_":"vipets_vipets00051","_nest_parent_":"vipets_vipets00051","ead_source_url_ssi":"data/vsu/vipets00051.xml","title_ssm":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969"],"title_tesim":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969"],"normalized_title_ssm":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969"],"text":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969","1954-1969","100,000\n         items.","There are no restrictions.","Series I. Minutes and Annual Reports Sub-series A.\n         Executive Committee The Executive committee consists of the\n         minutes from the meetings of this committee there from the\n         years 1954-1969. Some of the topics that were discussed were\n         reclassification of schools, rules and regulations, and the\n         agenda for the legislative council meeting. Also find present\n         is correspondence between the executive committee and various\n         principals of the V.I.A. This section should be helpful in\n         your research.","Sub-series B. The Legislative Committee The Legislative\n         committee was responsible for settling the disputes amongst\n         the V.I.A. The Legislative committee also nominated and voted\n         for the members at large of the executive committee. Also\n         correspondence between the legislative committee and various\n         principals and organizations that were important to the V.I.A.\n         There are a few reports from the executive secretary to the\n         legislative council in 1968-69 the year the VIA came to an\n         end. This file extends from 1954-1969.","Sub-Series C. Annual Reports This series conmsist of annual\n         reports submitted by the executive secretary to the\n         legislative council of the V.I.A. The dates of these reports\n         are from 1955 to 1969. These reports basketball tournaments,\n         the drama and musical festivals and other events throughout\n         the years of the V.I.A. There is also a section where various\n         principals of the VIA correspond with the executive\n         secretary.","Series II. Financial Sub-series A. Budgets This series\n         consist of the proposed budgets of the VIA during the years\n         1968-1969, salaries invoices from various companies along with\n         inter department requisitions.","Sub-series B. Membership Fees This series consist of the\n         VIA membership fees the years 1958-1961. There are also\n         partial payments papers and the total fees paid by various\n         schols in the VIA.","Sub-series C. Ledgers Reciepts disbursements and deposits\n         according to the bankbook from the year 1953-1955. the second\n         ledger consist of the fees paid by the various high schools\n         and junior high school in the VIA from the years\n         1954-1966.","Series III. Records Sub-series A. Handbooks These handbooks\n         range in years from 1955 to 1968. These books instruct the\n         V.I.A. members on how each event should be organized. There\n         are also maps, districts, district officers, finances and\n         awards listed in these books.","Sub-series B. Eligibility Records Eligibility records,\n         1955-1968 were kept inorder to prove who should be allowed to\n         participate in various sporting activities.","Sub-series C. Seasons Records The records of individual\n         schools, games won and lost, district and state\n         championships.","Series IV. Administrative Correspondence Sub-series A.\n         Presidents Office of Virginia State University Correspondence\n         between the executive secretary and the presidents of Virginia\n         State University from 1953- 1969.","Sub-series B. The Executive Secretary's Office Working\n         papers and documents along with memorandums.","Sub-series C. Subject School Correspondence. Correspondence\n         in Memorandums from the presidents office to member schools.\n         Also includes public relations and protest from member\n         schools.","Sub-series D. Member Schools Correspondence. Correspondence\n         by Function.","Series V. Member School Correspondence. Correspondnece\n         between executive secretary and member schools.","Series VI. Photographs Photographs and Printers box\n         documenting the History of the Virginia Interscholastic\n         Association. There are also a few photos from the V.I.A.L.","Series VII. Printed Official programs,flyers Playbills, and\n         Certificates.","Series VIII. Artifacts. Trophies, Medals, and patches used\n         by the VIA","The Virginia Interscholastic Association (VIA), which\n         existed from April 1954 through August 1969, was an\n         association of the high schools attended by African-Americans\n         in Virginia. During the years of operation, more than a\n         hundred high schools with a student population of more than\n         forty thousand had membership in the association.","An outgrowth of the Virginia Intersholastic Athletic League\n         (VIAL), which had provided an athletic program for the black\n         schools of the state for several decades, the VIA originated\n         with the Black school principals at the period in Virginia\n         education when the Black high school was developing into a\n         significant part of the school system of the state. Large\n         student enrollments, new school facilities with drama and\n         music departments, gymnasiums and athletic fields, science\n         departments, student newspapers and other organized school\n         activities increased the demand of the students and the\n         community for an adequte program of supervised and organized\n         interschool group relationahip and competitions which would\n         contribute to the fullest development of the high school\n         student.","at the urging of the African-American high school\n         principals Association, Virginia State College requested the\n         general Assembly to appropriate a budget for a central\n         coordinating agency. This agency would administer a state-\n         wide activities program serving the needs of the\n         African-American high school students of the state. Because\n         there was support being provided for the Virginia High School\n         League, A white student activities program administered\n         through the University of Virginia.","In 1954, the General Assembly provided an allocation in the\n         budget of Virginia State College for the administration of a\n         state-wide activities program in the African-Americans high\n         school of the state.","This budget, which was administered by VSTL through the\n         field services division, did not include provision for the\n         operation of the activities which were supported by student\n         membership fees in the high school having membership in the\n         Association. The Legislature support was discontinued in 1969\n         after the Virginia Interscholastic association was merged with\n         the Virginia High School league as Virginia no longer operated\n         seperate black and white school system.","Minutes, Reports, Correspondence, and Photographs, Printed\n         items and three-dimensional items documenting the programs and\n         activities of the African American secondary schools during\n         the Era of segregation in Virginia. These materials documented\n         how African Americans view the importance of extra curricular\n         activities in the educational matrix?","There are no restrictions.","The records of the Association that\n         governed all non-academic activities of the black high schools\n         in Virginia. This manuscript group has correspondence,\n         photographs, minutes, reports, films,tapes,news clippings and\n         artifacts. The VIA was headquartered at Virginia State\n         University from 1954-1969. Acc #1969-37","English"],"collection_title_tesim":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969"],"collection_ssim":["Virginia Intercollegiate Association\n         papers \n         \n         1954-1969"],"level_ssm":["collection"],"level_ssim":["Collection"],"unitid_ssm":["1954-1969"],"unitid_tesim":["1954-1969"],"repository_ssm":["Virginia State University"],"repository_ssim":["Virginia State University"],"creator_ssm":["Virginia Intercollegiate\n         Association."],"creator_ssim":["Virginia Intercollegiate\n         Association."],"acqinfo_ssim":["A Tranfer from Virginia State University."],"has_online_content_ssim":["false"],"physdesc_tesim":["100,000\n         items."],"accessrestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"accessrestrict_heading_ssm":["Access"],"accessrestrict_tesim":["There are no restrictions."],"arrangement_html_tesm":["\u003cp\u003eSeries I. Minutes and Annual Reports Sub-series A.\n         Executive Committee The Executive committee consists of the\n         minutes from the meetings of this committee there from the\n         years 1954-1969. Some of the topics that were discussed were\n         reclassification of schools, rules and regulations, and the\n         agenda for the legislative council meeting. Also find present\n         is correspondence between the executive committee and various\n         principals of the V.I.A. This section should be helpful in\n         your research.\u003c/p\u003e\n      ","\u003cp\u003eSub-series B. The Legislative Committee The Legislative\n         committee was responsible for settling the disputes amongst\n         the V.I.A. The Legislative committee also nominated and voted\n         for the members at large of the executive committee. Also\n         correspondence between the legislative committee and various\n         principals and organizations that were important to the V.I.A.\n         There are a few reports from the executive secretary to the\n         legislative council in 1968-69 the year the VIA came to an\n         end. This file extends from 1954-1969.\u003c/p\u003e\n      ","\u003cp\u003eSub-Series C. Annual Reports This series conmsist of annual\n         reports submitted by the executive secretary to the\n         legislative council of the V.I.A. The dates of these reports\n         are from 1955 to 1969. These reports basketball tournaments,\n         the drama and musical festivals and other events throughout\n         the years of the V.I.A. There is also a section where various\n         principals of the VIA correspond with the executive\n         secretary.\u003c/p\u003e\n      ","\u003cp\u003eSeries II. Financial Sub-series A. Budgets This series\n         consist of the proposed budgets of the VIA during the years\n         1968-1969, salaries invoices from various companies along with\n         inter department requisitions.\u003c/p\u003e\n      ","\u003cp\u003eSub-series B. Membership Fees This series consist of the\n         VIA membership fees the years 1958-1961. There are also\n         partial payments papers and the total fees paid by various\n         schols in the VIA.\u003c/p\u003e\n      ","\u003cp\u003eSub-series C. Ledgers Reciepts disbursements and deposits\n         according to the bankbook from the year 1953-1955. the second\n         ledger consist of the fees paid by the various high schools\n         and junior high school in the VIA from the years\n         1954-1966.\u003c/p\u003e\n      ","\u003cp\u003eSeries III. Records Sub-series A. Handbooks These handbooks\n         range in years from 1955 to 1968. These books instruct the\n         V.I.A. members on how each event should be organized. There\n         are also maps, districts, district officers, finances and\n         awards listed in these books.\u003c/p\u003e\n      ","\u003cp\u003eSub-series B. Eligibility Records Eligibility records,\n         1955-1968 were kept inorder to prove who should be allowed to\n         participate in various sporting activities.\u003c/p\u003e\n      ","\u003cp\u003eSub-series C. Seasons Records The records of individual\n         schools, games won and lost, district and state\n         championships.\u003c/p\u003e\n      ","\u003cp\u003eSeries IV. Administrative Correspondence Sub-series A.\n         Presidents Office of Virginia State University Correspondence\n         between the executive secretary and the presidents of Virginia\n         State University from 1953- 1969.\u003c/p\u003e\n      ","\u003cp\u003eSub-series B. The Executive Secretary's Office Working\n         papers and documents along with memorandums.\u003c/p\u003e\n      ","\u003cp\u003eSub-series C. Subject School Correspondence. Correspondence\n         in Memorandums from the presidents office to member schools.\n         Also includes public relations and protest from member\n         schools.\u003c/p\u003e\n      ","\u003cp\u003eSub-series D. Member Schools Correspondence. Correspondence\n         by Function.\u003c/p\u003e\n      ","\u003cp\u003eSeries V. Member School Correspondence. Correspondnece\n         between executive secretary and member schools.\u003c/p\u003e\n      ","\u003cp\u003eSeries VI. Photographs Photographs and Printers box\n         documenting the History of the Virginia Interscholastic\n         Association. There are also a few photos from the V.I.A.L.\u003c/p\u003e\n      ","\u003cp\u003eSeries VII. Printed Official programs,flyers Playbills, and\n         Certificates.\u003c/p\u003e\n      ","\u003cp\u003eSeries VIII. Artifacts. Trophies, Medals, and patches used\n         by the VIA\u003c/p\u003e\n    "],"arrangement_heading_ssm":["Series Description"],"arrangement_tesim":["Series I. Minutes and Annual Reports Sub-series A.\n         Executive Committee The Executive committee consists of the\n         minutes from the meetings of this committee there from the\n         years 1954-1969. Some of the topics that were discussed were\n         reclassification of schools, rules and regulations, and the\n         agenda for the legislative council meeting. Also find present\n         is correspondence between the executive committee and various\n         principals of the V.I.A. This section should be helpful in\n         your research.","Sub-series B. The Legislative Committee The Legislative\n         committee was responsible for settling the disputes amongst\n         the V.I.A. The Legislative committee also nominated and voted\n         for the members at large of the executive committee. Also\n         correspondence between the legislative committee and various\n         principals and organizations that were important to the V.I.A.\n         There are a few reports from the executive secretary to the\n         legislative council in 1968-69 the year the VIA came to an\n         end. This file extends from 1954-1969.","Sub-Series C. Annual Reports This series conmsist of annual\n         reports submitted by the executive secretary to the\n         legislative council of the V.I.A. The dates of these reports\n         are from 1955 to 1969. These reports basketball tournaments,\n         the drama and musical festivals and other events throughout\n         the years of the V.I.A. There is also a section where various\n         principals of the VIA correspond with the executive\n         secretary.","Series II. Financial Sub-series A. Budgets This series\n         consist of the proposed budgets of the VIA during the years\n         1968-1969, salaries invoices from various companies along with\n         inter department requisitions.","Sub-series B. Membership Fees This series consist of the\n         VIA membership fees the years 1958-1961. There are also\n         partial payments papers and the total fees paid by various\n         schols in the VIA.","Sub-series C. Ledgers Reciepts disbursements and deposits\n         according to the bankbook from the year 1953-1955. the second\n         ledger consist of the fees paid by the various high schools\n         and junior high school in the VIA from the years\n         1954-1966.","Series III. Records Sub-series A. Handbooks These handbooks\n         range in years from 1955 to 1968. These books instruct the\n         V.I.A. members on how each event should be organized. There\n         are also maps, districts, district officers, finances and\n         awards listed in these books.","Sub-series B. Eligibility Records Eligibility records,\n         1955-1968 were kept inorder to prove who should be allowed to\n         participate in various sporting activities.","Sub-series C. Seasons Records The records of individual\n         schools, games won and lost, district and state\n         championships.","Series IV. Administrative Correspondence Sub-series A.\n         Presidents Office of Virginia State University Correspondence\n         between the executive secretary and the presidents of Virginia\n         State University from 1953- 1969.","Sub-series B. The Executive Secretary's Office Working\n         papers and documents along with memorandums.","Sub-series C. Subject School Correspondence. Correspondence\n         in Memorandums from the presidents office to member schools.\n         Also includes public relations and protest from member\n         schools.","Sub-series D. Member Schools Correspondence. Correspondence\n         by Function.","Series V. Member School Correspondence. Correspondnece\n         between executive secretary and member schools.","Series VI. Photographs Photographs and Printers box\n         documenting the History of the Virginia Interscholastic\n         Association. There are also a few photos from the V.I.A.L.","Series VII. Printed Official programs,flyers Playbills, and\n         Certificates.","Series VIII. Artifacts. Trophies, Medals, and patches used\n         by the VIA"],"bioghist_html_tesm":["\u003cp\u003eThe Virginia Interscholastic Association (VIA), which\n         existed from April 1954 through August 1969, was an\n         association of the high schools attended by African-Americans\n         in Virginia. During the years of operation, more than a\n         hundred high schools with a student population of more than\n         forty thousand had membership in the association.\u003c/p\u003e\n      ","\u003cp\u003eAn outgrowth of the Virginia Intersholastic Athletic League\n         (VIAL), which had provided an athletic program for the black\n         schools of the state for several decades, the VIA originated\n         with the Black school principals at the period in Virginia\n         education when the Black high school was developing into a\n         significant part of the school system of the state. Large\n         student enrollments, new school facilities with drama and\n         music departments, gymnasiums and athletic fields, science\n         departments, student newspapers and other organized school\n         activities increased the demand of the students and the\n         community for an adequte program of supervised and organized\n         interschool group relationahip and competitions which would\n         contribute to the fullest development of the high school\n         student.\u003c/p\u003e\n      ","\u003cp\u003eat the urging of the African-American high school\n         principals Association, Virginia State College requested the\n         general Assembly to appropriate a budget for a central\n         coordinating agency. This agency would administer a state-\n         wide activities program serving the needs of the\n         African-American high school students of the state. Because\n         there was support being provided for the Virginia High School\n         League, A white student activities program administered\n         through the University of Virginia.\u003c/p\u003e\n      ","\u003cp\u003eIn 1954, the General Assembly provided an allocation in the\n         budget of Virginia State College for the administration of a\n         state-wide activities program in the African-Americans high\n         school of the state.\u003c/p\u003e\n      ","\u003cp\u003eThis budget, which was administered by VSTL through the\n         field services division, did not include provision for the\n         operation of the activities which were supported by student\n         membership fees in the high school having membership in the\n         Association. The Legislature support was discontinued in 1969\n         after the Virginia Interscholastic association was merged with\n         the Virginia High School league as Virginia no longer operated\n         seperate black and white school system.\u003c/p\u003e\n    "],"bioghist_heading_ssm":["Biographical/Historical Information"],"bioghist_tesim":["The Virginia Interscholastic Association (VIA), which\n         existed from April 1954 through August 1969, was an\n         association of the high schools attended by African-Americans\n         in Virginia. During the years of operation, more than a\n         hundred high schools with a student population of more than\n         forty thousand had membership in the association.","An outgrowth of the Virginia Intersholastic Athletic League\n         (VIAL), which had provided an athletic program for the black\n         schools of the state for several decades, the VIA originated\n         with the Black school principals at the period in Virginia\n         education when the Black high school was developing into a\n         significant part of the school system of the state. Large\n         student enrollments, new school facilities with drama and\n         music departments, gymnasiums and athletic fields, science\n         departments, student newspapers and other organized school\n         activities increased the demand of the students and the\n         community for an adequte program of supervised and organized\n         interschool group relationahip and competitions which would\n         contribute to the fullest development of the high school\n         student.","at the urging of the African-American high school\n         principals Association, Virginia State College requested the\n         general Assembly to appropriate a budget for a central\n         coordinating agency. This agency would administer a state-\n         wide activities program serving the needs of the\n         African-American high school students of the state. Because\n         there was support being provided for the Virginia High School\n         League, A white student activities program administered\n         through the University of Virginia.","In 1954, the General Assembly provided an allocation in the\n         budget of Virginia State College for the administration of a\n         state-wide activities program in the African-Americans high\n         school of the state.","This budget, which was administered by VSTL through the\n         field services division, did not include provision for the\n         operation of the activities which were supported by student\n         membership fees in the high school having membership in the\n         Association. The Legislature support was discontinued in 1969\n         after the Virginia Interscholastic association was merged with\n         the Virginia High School league as Virginia no longer operated\n         seperate black and white school system."],"prefercite_html_tesm":["\u003cp\u003eVirginia Intercollegiate Association Papers, 1969-37,\n            Special Collections and Archives, Johnston Memorial\n            Library, Virginia State University, Petersburg, VA.\u003c/p\u003e\n      "],"prefercite_tesim":["Virginia Intercollegiate Association Papers, 1969-37,\n            Special Collections and Archives, Johnston Memorial\n            Library, Virginia State University, Petersburg, VA."],"scopecontent_html_tesm":["\u003cp\u003eMinutes, Reports, Correspondence, and Photographs, Printed\n         items and three-dimensional items documenting the programs and\n         activities of the African American secondary schools during\n         the Era of segregation in Virginia. These materials documented\n         how African Americans view the importance of extra curricular\n         activities in the educational matrix?\u003c/p\u003e\n    "],"scopecontent_heading_ssm":["Scope and Content Information"],"scopecontent_tesim":["Minutes, Reports, Correspondence, and Photographs, Printed\n         items and three-dimensional items documenting the programs and\n         activities of the African American secondary schools during\n         the Era of segregation in Virginia. These materials documented\n         how African Americans view the importance of extra curricular\n         activities in the educational matrix?"],"userestrict_html_tesm":["\u003cp\u003eThere are no restrictions.\u003c/p\u003e\n      "],"userestrict_heading_ssm":["Use Restrictions"],"userestrict_tesim":["There are no restrictions."],"abstract_html_tesm":["\u003cabstract label=\"Abstract\"\u003eThe records of the Association that\n         governed all non-academic activities of the black high schools\n         in Virginia. This manuscript group has correspondence,\n         photographs, minutes, reports, films,tapes,news clippings and\n         artifacts. The VIA was headquartered at Virginia State\n         University from 1954-1969. Acc #1969-37\u003c/abstract\u003e\n      "],"abstract_tesim":["The records of the Association that\n         governed all non-academic activities of the black high schools\n         in Virginia. This manuscript group has correspondence,\n         photographs, minutes, reports, films,tapes,news clippings and\n         artifacts. The VIA was headquartered at Virginia State\n         University from 1954-1969. 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