By Amos Yong
In 2006, the modern American Pentecostal flow celebrated its one hundredth birthday. Over that point, its African American quarter has been markedly influential, not just vis-?-vis different branches of Pentecostalism but additionally through the Christian church. Black Christians were integrally focused on each element of the Pentecostal move considering its inception and feature made major contributions to its founding in addition to the evolution of Pentecostal/charismatic types of worship, preaching, song, engagement of social matters, and theology. but regardless of its being one of many quickest growing to be segments of the Black Church, Afro-Pentecostalism has no longer acquired the type of severe recognition it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to check assorted features of the circulation, together with its early historical past, problems with gender, relatives with different black denominations, intersections with pop culture, and missionary actions, in addition to the movement’s distinct theology. strengthened by way of editorial introductions to every part, the chapters examine the country of the circulate, chart its trajectories, talk 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
In fact, it was not until 1890 that it began to expand into what we have come to recognize as a significant, multicultural, multiethnic, and multiracial city. By the time the Azusa Street Mission appeared in April 1906, Los Angeles had become a vigorous city with a population of nearly 240,000. 26 percent of the city’s people. During the 1880s African American residents saw their first wave of significant growth, but that boom came to a grinding halt in 1888 with the collapse of land prices. Banks raised their interest rates; money became scarce; overextended investors wanted out.
73. 2. 5. 74. William J. 1. While these same criticisms could have been leveled at both the historic black and white churches in Los Angeles, the criticisms leveled were precisely the points on which the historic black churches seem to have demonstrated their ability to join the city’s mainstream as evidenced by the newspaper articles and ads of the day. 75. Pearl Williams Jones (“The Musical Quality of Black Religious Folk Ritual,” 21) claims that “The traditional liturgical forms of plainchant, chorales, and anthems do not fulfill the needs of traditional Black folk religious worship and ritual.
The music in the church has been sweet, and it is found that a good many of the church people seem to be full of love, 32â•… |â•… Origins but there has always been a lack of power. We wonder why sinners are not being converted, and why it is that the church is always making improvements, and failing to do the work that Christ called her to do. It is because men have taken the place of Christ and the Holy Spirit. . 74 When these two groups, the more formal historic black congregations and the informal, newer, storefront, independent black congregations of Los Angeles, are compared, it is clear that the “folk church” tradition was closer to the older religious slave communities that had dominated the old South.
Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Culture by Amos Yong