By Marie W. Dallam
Charles Manuel "Sweet Daddy" Grace based the United condo of Prayer for each person in Wareham, Massachusetts, in 1919. This charismatic church has been considered as some of the most severe Pentecostal sects within the kingdom. as well as attention-getting maneuvers equivalent to donning pink matches with glitzy jewellery, procuring excessive profile actual property, and carrying out baptisms in urban streets with a fireplace hose, the fancy Grace apparently approved huge donations from his poverty-stricken fans and used the money to reside lavishly. It used to be assumed through many who Grace used to be the charismatic glue that held his church jointly, and that when he used to be long gone the establishment might fall apart. as an alternative, following his 1960 demise there has been a interval of misunderstanding, restructuring, and streamlining. this day the home of Prayer continues to be an energetic church with a countrywide club within the tens of thousands.Daddy Grace: a celeb Preacher and His condominium of Prayer heavily examines the spiritual nature of the home of Prayer, the scale of Grace's management suggestions, and the connections among his frequently ostentatious acts and the intentional infrastructure of the home of Prayer. additionally, woven in the course of the textual content are analyses of the race, type, and gender concerns occur in the home of Prayer constitution less than Grace's aegis.Marie W. Dallam the following bargains either a non secular heritage of the home of Prayer as an establishment and an highbrow heritage of its colourful and enigmatic chief.
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Extra info for Daddy Grace: A Celebrity Preacher and His House of Prayer (Religion, Race & Ethnicity) (Religion, Race and Ethnicity)
From the start, then, people native to Brava have set themselves apart as a special group among Cape Verdeans; a people of a higher class and a better origin. One could say that Brava has been the privileged island of the archipelago. It has always been home to a greater proportion of continental Portuguese people than have the other islands, and therefore has had more wealth per capita. 16 These are many of the factors that have contributed to the reputation of Brava and her people as superior among Cape Verdeans.
68 These factors, plus the fact that it has long been referred to as a “cult,” provide ample reason to consider the House of Prayer alongside other relatively new religious groups. ” The House of Prayer history as a whole also provides numerous points of support to the theory of religious economy. ”69 The beneﬁt of using this terminology is that it turns historic events and concrete data—like a particular tent meeting, a convocation parade, or the number of Houses of Prayer in a given neighborhood—into more abstract, depersonalized concepts.
Using this theory, members and potential members of churches become religious consumers, religious activities turn into products, and mediating between the two are proselytizers and ministers, or salespeople. The relationship of supply and demand also affects how people respond to a particular product, as do time, place, and other unique circumstances. In the case of the United House of Prayer, this terminology aids us in thinking about Grace’s target audience, his use of various religious products to attract consumers, his particular strategy for manipulating supply and demand, and the reasons his buyers remained so committed to the Grace brand of religion.
Daddy Grace: A Celebrity Preacher and His House of Prayer (Religion, Race & Ethnicity) (Religion, Race and Ethnicity) by Marie W. Dallam