The papers from this panel allow us the opportunity to take another look at the development of Pentecostalism in the United States. Pentecostalism has often been defined by the impoverished and by its white adherents. This panels ask us to take another look at who Pentecostals are and how they expressed themselves from the Great Depression to the present.
This paper examines how the social and economic impact of the Great Depression shaped the theology, memory, and politics of the leading evangelists of the postwar Pentecostal healing revival in the United States. The narratives and histories written by Pentecostal evangelists, such as William Branham, A. A. Allen, Kenneth Hagin, and Oral Roberts, stress the importance of an impoverished past in shaping their ministries. While much Pentecostal historiography focuses on either the origins and early shape of the Pentecostal movement in the late nineteenth and early twentieth centuries or the postwar period, this paper explores how the years from the late 1920s through to the mid-1940s influenced postwar Pentecostalism historically and theologically.
Foregrounding Mamie Till-Mobley’s African American pentecostal religious roots, this article argues for the necessity of black pentecostal religious aesthetics as a method for doing African American religious history and understanding African American political activism. Till-Mobley organized the funerary rites of Emmett Till, notably deciding to exhibit her son vis-à-vis an open casket funeral. By offering a close reading of the funeral liturgy that have been fragmented in the archive, this article curates an exhibition of Till’s homegoing service that exposes it as a necessary source for scholarship within Religious History. This essay will engage the religious rite of tarrying as a critical category of analysis. Through centering the archives orbiting the funeral of Till which include memoirs, newspapers, interviews, and newsreels, I argue that Till-Mobley provides an altar at Emmett’s homegoing to tarry with the wanton death of African Americans.
Scholars of Latino Pentecostalism have noted that the growth of Latino Pentecostalism was in part fueled by the transfer of mainline Latinx leaders into burgeoning Latino Pentecostal movements. As I argue in this paper, a religious ecology perspective provides insights into the relationship between Mainline Protestantism broadly, Methodism in particular, and the emergence of Latino Pentecostalism. I am especially interested in the resource transfer that has taken place across movements and/or institutions which in turn helps to sustain multiple movements and institutions within their respective religious ecologies. I posit that Methodism’s presence within particular religious ecologies where Latino Pentecostalism emerged, furthered Latino Pentecostalism’s success, even as Latino Methodism persisted as a movement. The forms of resource transfer that took place did entail the transfer of leaders from Methodism to Pentecostalism, but I also consider forms of resource transfer that took place as ongoing multidirectional exchange.
Therapeutic culture is a collective gestalt of knowledge and practices focusing on emotional health, self-help, personal development, and recovery, and it has been transforming Pentecostal-Charismatic Christianity since the mid-twentieth century. Christian Healing Ministry, a charismatic organization founded by Francis and Judith MacNutt, promotes healing and deliverance that include therapeutic techniques to deal with emotional imbalance, grief, addiction, trauma, and post-traumatic stress disorder. Specifically, inner healing is a charismatic ritual that includes a range of rituals and practices designed to help participants manage their emotions and attain mental health. Findings are based on participant observations and interviews.