Afro-Pentecostalism: Black Pentecostal and Charismatic by Amos Yong

By Amos Yong

In 2006, the modern American Pentecostal stream celebrated its one hundredth birthday. Over that point, its African American area has been markedly influential, not just vis-?-vis different branches of Pentecostalism but in addition through the Christian church. Black Christians were integrally excited by each element of the Pentecostal circulate given that its inception and feature made major contributions to its founding in addition to the evolution of Pentecostal/charismatic varieties of worship, preaching, track, 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 got the type of severe realization it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to ascertain diversified features of the circulate, together with its early background, problems with gender, kinfolk with different black denominations, intersections with pop culture, and missionary actions, in addition to the movement’s designated theology. reinforced by means of editorial introductions to every part, the chapters contemplate the nation of the move, 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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By 1903 they had purchased their home at 214 North Bonnie Brae Street, but they continued to own the earlier property, which contained two houses. Jennie Evans Moore owned her home at 217 North Bonnie Brae Street. 25. 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.

Therefore, formal education was frequently kept at arms length as lived experience and lessons learned from the “school of hard knocks” were valued more. In Los Angeles, the lower and lower middle classes of African Americans who were or who would become part of the “folk church” tradition were relatively new to the city. Roughly half of the people who were representative of these classes came to Los Angeles in 1903 or later. Most of them had come from rural locations in the South, though some had already experienced life at the low economic end of other towns or cities.

21 The majority of the African American community made their homes within walking distance of the railroad tracks. Despite the many opportunities the city afforded to blacks, racism did exist. 25 Furthermore, Frank Cummings (plasterer), William “Bud” Traynor (track layer), Willis (gardener) and Julia Hutchins (laundress), and Edward Lee (janitor) were clearly part of the lower-middle class, most of them having arrived in the city around 1903. Once the Azusa Street Mission opened, they would be joined by many others.

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