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the fire of Los Angeles’ Azusa Street revival. 9 Evangelical Lutherans reached Hong Kong in 1948. The population of the 200 or so islands that comprise Hong Kong was almost entirely Chinese and they lived in fishing villages. Once the British arrived the population grew rapidly. In less than 30

In: Journal of Empirical Theology

Howard Frodsham, With Signs Following: The Story of the Pentecostal Revival in the Twentieth Century (Springfield, MO: GPH, 1946). 3"Azusa Street revival" is mentioned in The Apostolic Faith (Portland, Oregon), p. 54. The phrases "Azusa Street revival" and "Azusa revival" are found throughout Pentecostal

In: Pneuma

Pentecostal and Charismatic Movements (Grand Rapids, MI: Zondervan, rev. edn, 2003), pp. 1096–1102 (1097). 22 Simon Chan, ‘Encountering the Triune God: Spirituality Since the Azusa Street Revival’, in Harold D. Hunter and Cecil M. Robeck, Jr. (eds.), The Azusa Street Revival and Its Legacy (Cleveland, TN

In: Journal of Pentecostal Theology

in modern Pentecostal typology, the Azusa Street revival marked the completion of the "Second Pentecost" in Pentecostal understanding. Frank Bartleman writing in the Apostolic Light in October, 1906, echoed the thoughts of most if not all early adherents: The fullness of time seems to have come for

In: Pneuma

Barratt, When the Fire Fell, 109, italicizes this sentences, but not the original. 18G(lenn) A. Cook to T. B. Barratt, University of Oslo Archives, T. B. Barratt Etterlatte Papirer, Ms. 40 3341, Dagboker IX, 23. Cook wrote of his own recollec- tions of the Azusa Street revival in, The Azusa Street Meeting

In: Pneuma

heyday of the Azusa Street revival. Furthermore, few within the tradition would deny that Jude’s hard-hitting words about false teachers (and their characteristics) find application within a movement which has had to con- tend with false teachers from the beginning. Concluding Observations Before

In: Journal of Pentecostal Theology

. Poloma notes that ‘Ever since the famous Azusa Street Revival (1906–1909) in Los Angeles … the Pentecotal/Charismatic (P/C) movement has battled the forces of modernity with revival fires’ ( Main Street Mystics: The Toronto Blessing and Reviving Pentecostalism [Walnut Creek: AltaMira Press, 2003], p. 15

In: Journal of Pentecostal Theology

essay, “Th e Blessings of Azusa Street and Doornfontein, and Pentecost’s Blind Spot,” in Harold Hunter and Cecil Robeck, eds., Th e Azusa Street Revival and Its Legacy (Cleveland, Tenn.: Pathway, 2006), 259-76. 298 M. Millner / Pneuma 30 (2008) 291-298 parts of the globe) on the levels of class

In: Pneuma

complacency into a theology. On the other hand, I frankly hope that Pentecostals do not try to reclaim the literal end time urgency that swept the world in the early years after the Azusa Street revival. If the disappearance of eschatology produces the consumer culture religion of Kingdom Now, a literal

In: Journal of Pentecostal Theology

on the issue of identifying what was distinctive about their movement and their particular brand of Christian experience. Frank Bartleman, one of the eyewitnesses at the Azusa Street revival, for example, creatively constructed an apologetic scheme from Protestant church history in order to herald

In: Pneuma