| Abstract
|
:
|
In the second edition of the book African American Religion: Varieties of Protest and Accommodation, Hans A. Baer and Merrill Singer explore the relationship between Black Holiness–Pentecostalism and social activism. Ultimately, the authors conclude this portion of their study by asserting that “the vast majority of African American conversionist sects [among which they include Black Holiness–Pentecostalism] remain apolitical in their posture toward the larger society.” The idea is that Black Holiness–Pentecostals tend to put more emphasis on socially approved behaviors, attitudes, work ethic, and styles of dress than on engaging in socioeconomic and political affairs. This article considers Baer and Singer’s claim that Black Holiness–Pentecostals have historically tended to be apathetic toward worldly concerns and puts that claim into conversation with the life and work of Ida Bell Robinson, founder of the Mt. Sinai Holy Church of America (1925–1946). I explore the issues of class, race, and gender in relation to holiness. Moreover, I contend that the distinct practices of early Black Holiness–Pentecostals proved critical to living a sanctified, or clean, life and also determined the ways local churches addressed and worked to remedy problems around poverty (both social and economic) in their communities. In the second edition of the book African American Religion: Varieties of Protest and Accommodation, Hans A. Baer and Merrill Singer explore the relationship between Black Holiness–Pentecostalism and social activism. Ultimately, the authors conclude this portion of their study by asserting that “the vast majority of African American conversionist sects [among which they include Black Holiness–Pentecostalism] remain apolitical in their posture toward the larger society.” The idea is that Black Holiness–Pentecostals tend to put more emphasis on socially approved behaviors, attitudes, work ethic, and styles of dress than on engaging in socioeconomic and political affairs. This article considers Baer and Singer’s claim that Black Holiness–Pentecostals have historically tended to be apathetic toward worldly concerns and puts that claim into conversation with the life and work of Ida Bell Robinson, founder of the Mt. Sinai Holy Church of America (1925–1946). I explore the issues of class, race, and gender in relation to holiness. Moreover, I contend that the distinct practices of early Black Holiness–Pentecostals proved critical to living a sanctified, or clean, life and also determined the ways local churches addressed and worked to remedy problems around poverty (both social and economic) in their communities.
|