By Amos Yong
In 2006, the modern American Pentecostal move 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 in addition during the Christian church. Black Christians were integrally concerned with each point of the Pentecostal move due to the fact its inception and feature made major contributions to its founding in addition to the evolution of Pentecostal/charismatic forms of worship, preaching, tune, engagement of social matters, and theology. but regardless of its being one of many quickest transforming into segments of the Black Church, Afro-Pentecostalism has now not got the type of severe consciousness it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to check various elements of the stream, together with its early historical past, problems with gender, kin with different black denominations, intersections with pop culture, and missionary actions, in addition to the movement’s particular theology. strengthened through editorial introductions to every part, the chapters examine the kingdom of the stream, chart its trajectories, speak about pertinent concerns, 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
But it was a specific type of African American worship tradition. The African American Christian community was and still is comprised of at least two very different worship traditions, often following lines drawn by their respective social classes. The historic African American churches— the African Methodist Episcopal (AME) Church (founded 1787), the African Methodist Episcopal Church, Zion (AMEZ) (founded 1820), the Colored Methodist Episcopal (CME) Church (founded 1870), and the National Baptist Convention (founded 1880)—that emerged following the American Civil War, stood as symbolic of the one tradition.
Griffin to Baptize at Echo Park,” Los Angeles Herald, September 22, 1907, 3; “Baptizer in Lake Bumped by Boats,” Los Angeles Herald, September 23, 1907, 6; “Baptized in Echo Lake,” Los Angeles Express, September 23, 1907, 6. 69. “J. L. Griffin Will Open Revival,” Los Angeles Herald, October 20, 1907, 3; “Dr. Griffin Preaches Straight from Shoulder,” Los Angeles Herald, October 21, 1907, 3. 70. “Home for Unfortunate Colored Girls Founded,” Los Angeles Express, December 12, 1907, 8. 71. The California Eagle, which began publication in 1891, was the preeminent African American newspaper for the people of Southern California.
They lifted up education and encouraged their young to seek both that education and the advantages that it promised. Their members entered the professions, became home-owning pillars of the community, and in Los Angeles, they appealed to the African American majority that had made the city their home for nearly half a century, those who belonged largely to the middle and upper classes of the African American community. ”72 They tended to embrace the “folk church” tradition, without the formal expressions and trappings of their more affluent African American neighbors in the historic black churches.