the fire of Los Angeles’ AzusaStreetrevival. 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
Howard Frodsham, With Signs Following: The Story of the Pentecostal Revival in the Twentieth Century (Springfield, MO: GPH, 1946). 3"AzusaStreetrevival" is mentioned in The Apostolic Faith (Portland, Oregon), p. 54. The phrases "AzusaStreetrevival" and "Azusa revival" are found throughout Pentecostal
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 AzusaStreetRevival’, in Harold D. Hunter and Cecil M. Robeck, Jr. (eds.), The AzusaStreetRevival and Its Legacy (Cleveland, TN
in modern Pentecostal typology, the AzusaStreetrevival 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
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 AzusaStreetrevival in, The Azusa Street Meeting
heyday of the AzusaStreetrevival. 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
. Poloma notes that ‘Ever since the famous AzusaStreetRevival (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
essay, “Th e Blessings of Azusa Street and Doornfontein, and Pentecost’s Blind Spot,” in Harold Hunter and Cecil Robeck, eds., Th e AzusaStreetRevival 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
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 AzusaStreetrevival. If the disappearance of eschatology produces the consumer culture religion of Kingdom Now, a literal
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 AzusaStreetrevival, for example, creatively constructed an apologetic scheme from Protestant church history in order to herald