By Amos Yong
In 2006, the modern American Pentecostal circulation celebrated its one centesimal birthday. Over that point, its African American region 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 desirous about each point of the Pentecostal circulate when you consider that its inception and feature made major contributions to its founding in addition to the evolution of Pentecostal/charismatic sorts of worship, preaching, song, engagement of social matters, and theology. but regardless of its being one of many quickest turning out to be segments of the Black Church, Afro-Pentecostalism has now not acquired the type of severe cognizance it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to envision diverse elements of the flow, together with its early background, problems with gender, family with different black denominations, intersections with pop culture, and missionary actions, in addition to the movement’s designated theology. strengthened by way of editorial introductions to every part, the chapters ponder the country of the flow, chart its trajectories, speak about pertinent concerns, and expect 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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Zion, 622 E. 4th, S. 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.
8 The village that was founded was slow to grow into a full-fledged city. By 1860, the total population of Los Angeles still stood at only 4,385. 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.
On the evening of April 9, 1906, The Azusa Street Missionâ•… |â•… 29 when members of this group first spoke in tongues, only African Americans were present. The group moved its meetings to Azusa Street where it quickly attracted not only African Americans but also Caucasians from the Wesleyan Holiness Movement who were searching for their baptism in the Spirit, Mexicans who were relatively new to the area, and an assortment of Russians, Armenians, Chinese, Japanese, and Native Americans. Because the dominant ethnic and racial makeup of the members was African American, and the congregation was led by an African American, it was no surprise that the dominant worship style would reflect an African American tradition.