By Amos Yong
In 2006, the modern American Pentecostal stream celebrated its one centesimal birthday. Over that point, its African American area has been markedly influential, not just vis-?-vis different branches of Pentecostalism but in addition in the course of the Christian church. Black Christians were integrally inquisitive about each point of the Pentecostal stream considering that 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 concerns, and theology. but regardless of its being one of many quickest becoming segments of the Black Church, Afro-Pentecostalism has no longer acquired the type of serious consciousness it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to envision assorted elements of the move, 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 targeted theology. strengthened via editorial introductions to every part, the chapters think about the country of the circulation, 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 early 1909, Mason Chapel boasted one hundred members. 57 The Colored (now Christian) Methodist Episcopal (CME) Church was the latest Methodist denomination to arrive in Los Angeles. In January 1906, it established a congregation of forty-five members next to the home of the pastor, the Reverend G. W. 58 The African American community in Los Angeles was also served by a variety of other congregations. Westminster Presbyterian Church had been established “for the negro people” in October 1904, funded partially by the Presbyterian Church and partly by the Freedmen’s Aid society.
Sinners have gone to the meeting house, heard a nice, fine, eloquent oration on Jesus, or on some particular church, or on some noted man. The people have been made glad to go because they have seen great wealth, they have seen people in the very latest styles, in different costumes, and loaded down with jewelry, decorated from head to foot with diamonds, gold and silver. 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.
W. Hawkins, pastor, h. 620 same; African M. E. , Pico nw cor Paloma Av. Rev. W. D. Speight, pastor, h. 959 E. Pico; AME: First African Methodist Episcopal Church E. 8th sw cor Towne Av. W. H. Peck, pastor, h. 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.