Pentecostalism And Holiness In The South Essay
Analyzes the foundation of Pentecostalism and holiness in the south; clearly offering theological and cultural purposes for believers adversarial roles in the South. * conflict, dissent, antagonism marked both earlier movements; in many ways, the first converts were religious mavericks bent on challenging a variety of traditions and institutions in the region. Covers an interracial revival meeting on Azusa Street in Los Angeles in 1906 under the leadership of William Seymour, a black radical holiness preacher born in Louisiana. Describes the revival setting where the worshippers received the baptism of the Holy Ghost and spoke in tongues upon experiencing the baptism of the Holy Ghost; an extravagant print culture transmitted the events, their ideology, and the implementations of Pentecostalism, and re-constructing the West Coast events in the south.
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Contends that the recent development of the outpouring of the Spirit was authentic compelling the new believers to concede that their holiness experience was incomplete and unreliable. Confirms that both holiness and Pentecostals had expectations of the second coming of Christ. Points out that holiness movements had reported their membership have dwindled because of the Pentecostal Phenomenon; including the Wesleyan Methodist church and the church of the Nazarene, powerful enough where one of the earlier leaders of the Church of God (Cleveland) confirmed that “there have been many instances of churches, not Holiness, receiving the Holy Ghost during this Latter Rain. Examines that Pentecostals are not constrained by traditional methods of communications and takes advantage of all technology to spread the gospel far and wide. Adds that Pentecostals, black and white, developed gospel music. Asserts recently many in the south have looked to their own traditional heritage of reclaiming their ‘interracial’ and egalitarian
Contends that the recent development of the outpouring of the Spirit was authentic compelling the new believers to concede that their holiness experience was incomplete and unreliable. Confirms that both holiness and Pentecostals had expectations of the second coming of Christ. Points out that holiness movements had reported their membership have dwindled because of the Pentecostal Phenomenon; including the Wesleyan Methodist church and the church of the Nazarene, powerful enough where one of the earlier leaders of the Church of God (Cleveland) confirmed that “there have been many instances of churches, not Holiness, receiving the Holy Ghost during this Latter Rain. Examines that Pentecostals are not constrained by traditional methods of communications and takes advantage of all technology to spread the gospel far and wide. Adds that Pentecostals, black and white, developed gospel music. Asserts recently many in the south have looked to their own traditional heritage of reclaiming their ‘interracial’ and egalitarian