J. Roswell Flower was adrift in his late teens. When he surrendered himself to Jesus Christ at age nineteen, his heart found a home in the Pentecostal Movement. Soon his mind was exhilarated by studying the Bible, church history, and theology. Slowly, he began to realize he was called to full time ministry. Attracted by the announcement of a convention to encourage greater cooperation among Pentecostal groups, he went to what proved to be the founding meeting of the General Council of the Assemblies of God. Flower was elected as secretary of the new organization. He loved the Council's guiding principles of unity, voluntary cooperation, and fellowship, which at the same time protected the autonomy of local congregations. They guided his ministry for the next forty-six years as a local pastor, as a district superintendent, and as general secretary. Flower never wavered in his commitment to the classical Pentecostal doctrine of the baptism in the Holy Spirit. He spent much time in the last two decades of his public ministry teaching the principles and the denomination's position on Spirit-baptism to the new generations of Assemblies of God youth, both in the United States and abroad.

This “excellent study” of the Latino Pentecostal movement is “an important resource for understanding the future of Christianity in North America” (Choice). Every year an estimated 600,000 U.S. Latinos convert from Catholicism to Protestantism, a transformation spearheaded by the Pentecostal movement and Assemblies of God. Latino Assemblies of God leaders—and their 2,400 churches across the nation—represent a new and growing force in denominational, Evangelical, and presidential politics. In a deeply researched social and cultural history, Gastón Espinosa uncovers the roots and contemporary developments of this remarkable turn. Latino Pentecostals in America traces the Latino AG back more than a century, to the Azusa Street Revivals in Los Angeles and Apostolic Faith Revivals in Houston from 1906 to 1909. Espinosa describes the uphill struggles for indigenous leadership, racial equality, women in the ministry, social and political activism, and immigration reform. Their outspoken commitment to an active faith has led a new generation of leaders to combine the reconciling message of Billy Graham with the social transformation politics of Martin Luther King Jr. This eye-opening study explains why this group of working-class Latinos once called "the Silent Pentecostals" is silent no more. By giving voice to their untold story, Espinosa enriches our understanding of the diversity of Latino religion, Evangelicalism, and American culture.

J. Roswell Flower was adrift in his late teens. When he surrendered himself to Jesus Christ at age nineteen, his heart found a home in the Pentecostal Movement. Soon his mind was exhilarated by studying the Bible, church history, and theology. Slowly, he began to realize he was called to full time ministry. Attracted by the announcement of a convention to encourage greater cooperation among Pentecostal groups, he went to what proved to be the founding meeting of the General Council of the Assemblies of God. Flower was elected as secretary of the new organization. He loved the Council's guiding principles of unity, voluntary cooperation, and fellowship, which at the same time protected the autonomy of local congregations. They guided his ministry for the next forty-six years as a local pastor, as a district superintendent, and as general secretary. Flower never wavered in his commitment to the classical Pentecostal doctrine of the baptism in the Holy Spirit. He spent much time in the last two decades of his public ministry teaching the principles and the denomination's position on Spirit-baptism to the new generations of Assemblies of God youth, both in the United States and abroad.

Global Pentecostalism and Charismatic Christianity in all its diversity is the fastest expanding religious movement in the world today. Allan Anderson, a former Pentecostal minister and a leading authority on global Pentecostalism, aims to make more visible the 'non-western' nature of Pentecostalism without overlooking the importance of the movement emanating from North America. Offering an innovative interpretation of Pentecostalism, he takes seriously the contributions of the Majority World to its development and, concentrating on its history and theology, reflects on the movement's development and significance throughout the world. Anderson also examines those theological issues that helped form a distinctive spirituality and how this relates to different peoples and their cultures. Finally, Anderson discusses the development of Pentecostal and Charismatic Christianity in the different countries from its origins at the beginning of the twentieth century to its theological emphases in the present, together with the impact of the processes of globalization.

American Pentecostalism began as a culturally isolated sect intent upon announcing the imminence of the world's end. The sect's early millenarian fervor gradually became muted in favor of flag-waving patriotism. At the end of the twentieth century it has become an affluent, worldwide movement thoroughly entrenched in popular culture. Edith Blumhofer uses the Assemblies of God, the largest classical Pentecostal denomination in the world, as a lens through which to view the changing nature of Anglo Pentecostalism in the United States. She illustrates how the original mission to proclaim the end resulted in the development of Bible schools, the rise of the charismatic movement, and the popularity of such figures as Aimee Semple McPherson, Charles Fox Parham, and David Du Plessis. Blumhofer also examines the sect's use of radio and television and the creation of a parallel Christian culture