In Between Naps has a link looking at the neo-Pentecostal movement in Black Churches. Here's an excerpt.
Scholars who study the African-American church consider neo-Pentecostalism and the rise of the black megachurch to be the most significant trends in the past two decades.Although there are no official statistics, historian Vinson Synan said a conservative estimate is that a third of mainline black churches - Baptist and Methodist - have embraced neo-Pentecostalism; that's about 5 million people. Perhaps more significant is that nearly all the African-American megachurches (those with more than 2,000 members) are neo-Pentecostal, including Bethel AME, Empowerment Temple AME, and New Psalmist, New Shiloh and Mount Pleasant Baptist churches in Baltimore. But the success of neo-Pentecostalism has prompted debate about the nature and mission of the black church. On one side are the longtime heroes of the civil rights movement, who express grave concerns that church-based social activism is being cast aside by the new emphasis on entertaining worship services, which they deride as "shake and bake," and by the creation of a cult of celebrity preachers.... There is hesitation among the generation of neo-Pentecostal ministers to directly criticize men they consider their elders, for whom they profess respect and admiration. But the ministers also offer no apologies for their approach. "When social action became the emphasis, the church lost its balance," said the Rev. Frank M. Reid III, pastor of Bethel African Methodist Episcopal Church, the city's oldest and largest black church. "Now, what the principles of this movement have done is to help us regain the balance between spirituality and social action."
There are many interesting issues here that cannot be covered in this post. One thing that should be noted is that the neo-Pentecostal movement has its roots in 1907(?) at Azusa Street and the leaders were both black and white, but primarily William Seymour; about this time was when others like "Dad Mason" came on the scene, who eventually started the Church of God in Christ. By the 1920s the movement had split up along racial lines and remained that way for a number of decades.
On the white side you had preachers like Oral Roberts and Kenneth Hagin. While Oral Roberts is very well known, the lesser known Kenneth Hagin may be the most influential Christian of this century. He has influenced literally millions with his teaching. He, I think, can be validly called one of the fathers of the contemporary neo-pentecostal movement. At some point in the past two decades both lines of the neo-pentecostal movement began to merge.
What is significant here is that the Church of God in Christ and churches like it that came about in the twentieth century from the Azusa Street revival were born of a different impetus than many of the traditionally black Churches, such as the AME Zion. The concerns of race and such like were no less among COGIC but many of the historically black denominations were born because of outright discrimination and racism, when many black people were literally thrown out of the white churches, while these people were on their knees praying. So naturally those historically black denominations from the 19th century and earlier had social justice as a core concern, second to none. On the other hand, many 20th century black churches like COGIC were not born because black people were kicked out of white churches, even though they did experience racism.
In as much as the concerns of racism and social justice are always a concern for black people, COGIC has always been involved in social justice, but that thrust has not been core to its mission as with other historically black churches.
The present concern among traditionally black denominations regarding the black neo-pentecostalists reflects pre-existing divisions in the black christian community, not about social justice, but the central message of the Church. Traditional black denominations see the message of justice and liberation, particularly in regard to race, as ultimately central to the message of Christ, as seen in Jesus's statement in Lk 4.18-19 On the other hand, COGIC tends to preach the Gospel without making race an essential part of it.