By Amos Yong
In 2006, the modern American Pentecostal stream celebrated its a hundredth birthday. Over that point, its African American area has been markedly influential, not just vis-?-vis different branches of Pentecostalism but additionally during the Christian church. Black Christians were integrally fascinated by each point of the Pentecostal circulation because its inception and feature made major contributions to its founding in addition to the evolution of Pentecostal/charismatic kinds of worship, preaching, track, engagement of social matters, and theology. but regardless of its being one of many quickest becoming segments of the Black Church, Afro-Pentecostalism has no longer bought the type of serious recognition it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to check various points of the circulation, together with its early historical past, problems with gender, family members with different black denominations, intersections with pop culture, and missionary actions, in addition to the movement’s detailed theology. reinforced through editorial introductions to every part, the chapters consider the kingdom of the move, 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 resources for Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Culture
Snyder, mayor of Los Angeles, the Reverend C. H. 48 First AME Church in Los Angeles was clearly the most influential of the historic black churches in Los Angeles. Its congregation was also among the wealthiest in the city. ” While this forum began in the church, 26â•… |â•… Origins it quickly separated, gaining a life of its own. 50 The conference meeting for the AME churches in Oregon and California was held in Los Angeles in October 1906. It seemed to provide a similar platform for local African Americans of the AME.
Richard Asberry had made his money working for the Pullman Company. Upon moving to Los Angeles, however, he was employed as a janitor. Jenny Evans Moore purchased a home for $500 in gold coin, November 9, 1896, while employed as a cook. , Publishers, 1896), 980. 26. De Graaf, “City of Black Angels,” 329. 27. “Negroes Turned Down,” Pasadena Evening Star, August 21, 1906, 1. 28. 5. 29. Lonnie G. Bunch, “A Past Not Necessarily Prologue: The Afro-American in Los Angeles,” in Norman M. Klein and Martin J.
1520 Griffith Av; and Methodist: Wesley Chapel (colored), San Julian ne cor. 8th, G. R. Bryant, pastor, h. 607 E 8th. 39. Leland D. : Judson Press, 1966), 51. 40. “Troubles of Negro Congregation Reach Court of Justice Austin,” Los Angeles Express, November 14, 1907, 4. 41. Dolores Hayden, “Biddy Mason’s Los Angeles, 1856–1891,” California History 68 (Fall 1989): 97. 42. 2. 43. G. R. 7. The move and name change are documented also in the Los Angeles City Directory (1904 and 1905). On the nickname see Flamming, Bound for Freedom, 113.