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Out of Africa? Pentecostalism in Africa, the African Diaspora, and to the Ends of the Earth

Out of Africa? Pentecostalism in Africa, the African Diaspora, and to the Ends of the Earth Out of Africa? The debates surrounding this thesis are fraught with difficulties, whether we are talking about the origins of modern humans or the modern pentecostal movement. The latter has been an interdisciplinary undertaking (historiography, cultural studies, Caribbean/African studies, theology, and so forth) no less than the former (paleontology, archeology, molecular biology, genetics, and so on). Both grapple with connecting, matching, contrasting, and sequencing transcontinental data, attempting to track lineage/prioritization, causality, and (population) migration, among other dynamics. Interestingly, however, the “out-of-Africa” thesis applied to modern Pentecostalism is contested not on African but on American soil, in particular with regard to questions over privileging the theological contributions of Parham versus the Africanisms of Seymour and Mason as being at the heart of the twentieth century pentecostal missionary expansion. Yet, at the beginning of the second pentecostal century and the third Christian millennium, “out of Africa” may turn out to refer to a new “reformation” of a global reality, 1 one that will change forever the way we describe the movement of messianic and apostolic faith to the ends of the earth. This issue of Pneuma engages this “out-of-Africa” theme indirectly. The historiographic disputes regarding Azusa Street are left untouched http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Pneuma Brill

Out of Africa? Pentecostalism in Africa, the African Diaspora, and to the Ends of the Earth

Yong, Amos
Pneuma , Volume 35 (3): 3 – Jan 1, 2013
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Publisher
Brill
Copyright
Copyright © Koninklijke Brill NV, Leiden, The Netherlands
Subject
Editorial
ISSN
0272-0965
eISSN
1570-0747
DOI
10.1163/15700747-12341365
Publisher site
See Article on Publisher Site

Abstract

Out of Africa? The debates surrounding this thesis are fraught with difficulties, whether we are talking about the origins of modern humans or the modern pentecostal movement. The latter has been an interdisciplinary undertaking (historiography, cultural studies, Caribbean/African studies, theology, and so forth) no less than the former (paleontology, archeology, molecular biology, genetics, and so on). Both grapple with connecting, matching, contrasting, and sequencing transcontinental data, attempting to track lineage/prioritization, causality, and (population) migration, among other dynamics. Interestingly, however, the “out-of-Africa” thesis applied to modern Pentecostalism is contested not on African but on American soil, in particular with regard to questions over privileging the theological contributions of Parham versus the Africanisms of Seymour and Mason as being at the heart of the twentieth century pentecostal missionary expansion. Yet, at the beginning of the second pentecostal century and the third Christian millennium, “out of Africa” may turn out to refer to a new “reformation” of a global reality, 1 one that will change forever the way we describe the movement of messianic and apostolic faith to the ends of the earth. This issue of Pneuma engages this “out-of-Africa” theme indirectly. The historiographic disputes regarding Azusa Street are left untouched

Journal

Pneuma – Brill

Published: Jan 1, 2013

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