By Amos Yong
In 2006, the modern American Pentecostal move celebrated its one centesimal birthday. Over that point, its African American quarter has been markedly influential, not just vis-?-vis different branches of Pentecostalism but in addition through the Christian church. Black Christians were integrally keen on each point of the Pentecostal flow in view that its inception and feature made major contributions to its founding in addition to the evolution of Pentecostal/charismatic kinds of worship, preaching, tune, engagement of social matters, and theology. but regardless of its being one of many quickest starting to be segments of the Black Church, Afro-Pentecostalism has now not bought the type of severe consciousness it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to check diverse elements of the flow, together with its early background, problems with gender, kin with different black denominations, intersections with pop culture, and missionary actions, in addition to the movement’s exact theology. strengthened via editorial introductions to every part, the chapters examine the country of the flow, chart its trajectories, speak about pertinent matters, and count on destiny developments.Contributors: Estrelda Y. Alexander, Valerie C. Cooper, David D. Daniels III, Louis B. Gallien, Jr., Clarence E. Hardy III, Dale T. Irvin, Ogbu U. Kalu, Leonard Lovett, Cecil M. Robeck, Jr., Cheryl J. Sanders, Craig Scandrett-Leatherman, William C. Turner, Jr., Frederick L. Ware, and Amos Yong
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Extra info for Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Culture
Nearly all African American Christians were Protestant, and 96 percent were either Baptist or Methodist. 1 Within a generation, Afro-Pentecostalism would attract more than 500,000 adherents, becoming the largest religious family among black denominations after the Baptists (3,782,464) and Methodists (1,099,375) by 1936. During this period, black Pentecostals would emerge as the third largest religious family within the overall Black Church, surpassing not only black Roman Catholics (137,684), but other Protestant groups including Episcopalians (32,172), Congregationalists (20,434), and Presbyterians (13,983).
G. R. 2. 61. Michael E. : University of New Mexico Press, 1992), 106. 62. Bond, Negro in Los Angeles, 105. 63. Washburn, History and Reminiscences, 138. The photographs (between p. 160 and p. 161) identify George A. Goings, William Washington, and Frank Chapman and their spouses, as African American ministers in the Holiness Church. See also Charles Edwin Jones, “The ‘Color Line’ Washed Away in the Blood? 2 (Fall 1999): 257. 64. Washburn, History and Reminiscences, 266, 277. 65. William F. Manley held interracial “Household of God” tent meetings in 1905; cf.
131–32, for the Russian congregation, see p. 975. For the Scandinavian congregations, see p. 1000, and for the Spanish language congregations, see p. 1102. , 1907), 37–41. 11. Lawrence B. De Graaf, “The City of Black Angels: Emergence of the Los Angeles Ghetto, 1890–1930,” Pacific Historical Review 39 (1970): 330–31. 12. On the Mexican population, see Ricardo Romo, East Los Angeles: History of a Barrio (Austin: University of Texas Press, 1983), 29. On the percentage for whom Spanish was the first language, see Antonio Ríos-Bustamante, “The Barrioization of Nineteenth-Century Mexican Californians: From Landowners to Laborers,” in Manuel G.
Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Culture by Amos Yong