By Amos Yong
In 2006, the modern American Pentecostal move celebrated its a centesimal birthday. Over that point, its African American region has been markedly influential, not just vis-?-vis different branches of Pentecostalism but in addition during the Christian church. Black Christians were integrally inquisitive about each point of the Pentecostal flow for the reason that its inception and feature made major contributions to its founding in addition to the evolution of Pentecostal/charismatic forms 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 serious realization it deserves.Afro-Pentecostalism brings jointly fourteen interdisciplinary students to check varied features of the circulate, 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 precise theology. reinforced by means of editorial introductions to every part, the chapters think about the country of the circulate, 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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73. 2. 5. 74. William J. 1. While these same criticisms could have been leveled at both the historic black and white churches in Los Angeles, the criticisms leveled were precisely the points on which the historic black churches seem to have demonstrated their ability to join the city’s mainstream as evidenced by the newspaper articles and ads of the day. 75. Pearl Williams Jones (“The Musical Quality of Black Religious Folk Ritual,” 21) claims that “The traditional liturgical forms of plainchant, chorales, and anthems do not fulfill the needs of traditional Black folk religious worship and ritual.
Anderson, pastor, h. ; Tabernacle Baptist Church (colored), 952 Hemlock, Rev. J. D. Gordon, pastor. res 1619 E. 14th; AME Zion: African M. E. 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.
Many of the earliest African Americans in Los Angeles were well established in the region whose fortunes grew as the community grew. They were often property owners who had made long-term investments in the community and had already established themselves. Many of them had attended colleges or universities, some were professionals, and they tended to belong to the more established mainstream Protestant churches, to First African Methodist Episcopal, to Second Baptist Church, to Wesley Chapel, even to the forty-member Westminster Presbyterian Church.