Called "a pioneer contribution" by Church History when it was first published in 1971, this volume has now been revised and enlarged by Vinson Synan to account for the incredible changes that have occurred in the church world in the last 25 years.

First Published in 1996. Those of us who aspire to know about the black church in the African-American experience are never satisfied. We know so much more about the Christian and church life of black Americans than we did even a dozen years ago, but all the recent discoveries whet our insatiable appetites to know it all. That goal will never be attained, of course, but there do remain many conquerable worlds. Sherry Sherrod DuPree set her mind to conquering one of those worlds. She has persisted, with the results detailed here. A huge number of items are available to inform us about Holiness, Pentecostal, and Charismatic congregations and organizations in the African-American Christian community.

Pentecostalism came to the South following the post–Civil War holiness revival, a northern-born crusade that emphasized sinlessness and religious empowerment. With the growth of southern Pentecostal denominations and the rise of new, affluent congregants, the movement slipped cautiously into the evangelical mainstream.

Holiness denominations at the turn of the twentieth century were characterized by three teachings: sanctification, divine healing, and dispensational views of the second coming. Faith Cure explores the divine healing movement between 1870 and 1920, examining its practitioners, its cultural milieu, its biblical and theological foundations, and its results. Hardesty concludes with a discussion of spiritual healing today and its connection with the broader cultural search for alternative medicines.

In 2006, the contemporary American Pentecostal movement celebrated its 100th birthday. Over that time, its African American sector has been markedly influential, not only vis-à-vis other branches of Pentecostalism but also throughout the Christian church. Black Christians have been integrally involved in every aspect of the Pentecostal movement since its inception and have made significant contributions to its founding as well as the evolution of Pentecostal/charismatic styles of worship, preaching, music, engagement of social issues, and theology. Yet despite its being one of the fastest growing segments of the Black Church, Afro-Pentecostalism has not received the kind of critical attention it deserves. Afro-Pentecostalism brings together fourteen interdisciplinary scholars to examine different facets of the movement, including its early history, issues of gender, relations with other black denominations, intersections with popular culture, and missionary activities, as well as the movement’s distinctive theology. Bolstered by editorial introductions to each section, the chapters reflect on the state of the movement, chart its trajectories, discuss pertinent issues, and anticipate future 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

The record is clear that Baptists, historically, have prioritized conversion, Jesus, and God. Equally clear is that Baptists have never known what to do with the Holy Spirit. In Baptists and the Holy Spirit, Baptist historian C. Douglas Weaver traces the way Baptists have engaged--and, at times, embraced--the Holiness, Pentecostal, and charismatic movements. Chronicling the interactions between Baptists and these Spirit-filled movements reveals the historical context for the development of Baptists' theology of the Spirit. Baptists and the Holy Spirit provides the first in-depth interpretation of Baptist involvement with the Holiness, Pentecostal, and charismatic movements that have found a prominent place in America's religious landscape. Weaver reads these traditions through the nuanced lens of Baptist identity, as well as the frames of gender, race, and class. He shows that, while most Baptists reacted against all three Spirit-focused groups, each movement flourished among a Baptist minority who were attracted by the post-conversion experience of the "baptism of the Holy Spirit." Weaver also explores the overlap between Baptist and Pentecostal efforts to restore and embody the practices and experiences of the New Testament church. The diversity of Baptists--Southern Baptist, American Baptist, African American Baptist--leads to an equally diverse understanding of the Spirit. Even those who strongly opposed charismatic expressions of the Spirit still acknowledged a connection between the Holy Spirit and a holy life. If, historically, Baptists were suspicious of Roman Catholics' ecclesial hierarchy, then Baptists were equally wary of free church pneumatology. However, as Weaver shows, Baptist interactions with the Holiness, Pentecostal, and charismatic movements and their vibrant experience with the Spirit were key in shaping Baptist identity and theology.