Introduction: Born in 1947, I have lived in two worlds. The first world was pre-cell phone, pre- air conditioner, pre-computer, pre-fast food, pre-microwave, pre-travel, pre-mobility, pre-Walmart, pre-secondary education, pre-secularism, pre-mall, pre-middle class, and pre-consolidation. Most of these are self-evident for anyone my age and perhaps several of them are relevant only to me or the individuals raised in my community or similar communities. For instance, until I was sixteen years old I had never been more than 175 miles west of the small fishing village where I grew up on the coast of North Carolina. Until that time, I would not have been out of the state, except for the fact that as a child of a Navy serviceman, I lived my first seven years in Norfolk, Virginia

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.

It is much harder to define a religious movement than it is to define a religion or denomination. That applies especially when that movement almost defies definition as the Holiness Movement does. The Holiness Movement is a Methodist religious renewal movement that has over 12 million adherents worldwide. Perhaps the most familiar public manifestation of the holiness movement has been its urban holiness missions, and the Salvation Army_noted for its service ministries among poor and people suffering the dislocations that accompany war and disaster_is the most notable example. In the second edition of the Historical Dictionary of the Holiness Movement, important new developments in the Holiness Movement_such as the widely discussed 'Holiness Manifesto'_are thoroughly discussed, and the content has also been expanded to include information on figures from Asia and Africa to reflect the continued growth of the Holiness Movement. With a chronology, an introductory essay, a bibliography, and over 400 cross-referenced dictionary entries, this reference has information that cannot be found elsewhere.

America in the late nineteenth century was undergoing enormous societal shifts. Immigration and urbanization were changing the face of the country. New discoveries and new perspectives on old verities stretched its mind and stirred its soul. The recently concluded Civil War left America bloodied, its self-confidence bruised, and its capacity for controversy weakened. American churches responded to these upheavals in different ways with long-lasting consequences. The reaction of one small branch of American Protestantism rooted in the broader stream of Methodism opens a window into these troubled times. This book explores how the American holiness movement navigated the societal maelstrom and the role the Bible played in charting its course. The holiness movement's response illustrates the interaction between the Bible and culture. It sheds light on the development of the movement's younger cousin, Pentecostalism. It also adds texture to the Fundamentalist-Modernist Controversy, an important struggle that marked the early decades of the twentieth century and continues to shape America today.

Cities of Zion: The Holiness Movement and Methodist Camp Meeting Towns in America follows Methodists and holiness advocates from their urban worlds of mid-century New York City and Philadelphia out into the wilderness where they found green worlds of religious retreat in that most traditional of Methodist theaters: the camp meeting. Samuel Avery-Quinn examines the transformation of American Methodist camp meeting revivalism from the Gilded Age through the twenty-first Century. These transformations are a window into the religious worlds of middle-class Protestants as they struggled with economic and social change, industrialization, moral leisure, theological controversies, and radically changing city life and landscape. This study comprehensively analyzes camp meeting revivalism in America to offer a larger narrative to the historical movement. Avery-Quinn studies how Methodists and holiness advocates sought to sanctify leisure and recreation, struggled to balance a sense of community while mired in American gender role and race relation norms, wrestled with the governance and town planning of their communities, and confronted the shifting economic fortunes and continuing theological controversies of the Progressive Era.

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.

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.

Most Wesleyan-Holiness churches started in the US, developing out of the Methodist roots of the nineteenth-century Holiness Movement. The American origins of the Holiness movement have been charted in some depth, but there is currently little detail on how it developed outside of the US. This book seeks to redress this imbalance by giving a history of North American Wesleyan-Holiness churches in Australia, from their establishment in the years following the Second World War, as well as of The Salvation Army, which has nineteenth-century British origins. It traces the way some of these churches moved from marginalised sects to established denominations, while others remained small and isolated. Looking at The Church of God (Anderson), The Church of God (Cleveland), The Church of the Nazarene, The Salvation Army, and The Wesleyan Methodist Church in Australia, the book argues two main points. Firstly, it shows that rather than being American imperialism at work, these religious expressions were a creative partnership between like-minded evangelical Christians from two modern nations sharing a general cultural similarity and set of religious convictions. Secondly, it demonstrates that it was those churches that showed the most willingness to be theologically flexible, even dialling down some of their Wesleyan distinctiveness, that had the most success. This is the first book to chart the fascinating development of Holiness churches in Australia. As such, it will be of keen interest to scholars of Wesleyans and Methodists, as well as religious history and the sociology of religion more generally.