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there, numbering about 600,000 adherents. Th e start of the Pentecostal movement in Sweden was inspired by the well-known Azusa Street revival in Los Angeles, which began in 1906. As elsewhere, most Swedes who were attracted to the new movement were poor and not highly educated. Swedish Pentecostals

In: Journal of Religion in Africa

organized Pentecostal congrega- tions, were involved in three different court cases. Mason became entangled in court battles after he embraced Pentecostalism while attending Bishop William J. Seymour’s Azusa Street Revival in Los Angeles, California. All of the historic court battles revolved around a glos

In: Pneuma

far West, Los Angeles, in April 1906 , was mostly a coincidence of the media reporting for the first time extensively about these phenomena. The Azusa Street revival introduced speaking in tongues as the standard sign of being baptized by the Spirit. The gift of tongues was believed to help speed up

In: Church History and Religious Culture

for racial civility, Black flesh “cannot easily breathe” in its social dimensions (3), which incites the subversion of Blackness. Moreover, Blackpentecostalism is the multiracial, multiclass, and multinational Christian movement that traces back to the Azusa Street Revival led by William Seymour in

In: Pneuma

pentecostal movement is misguided. Although the Azusa Street Revival in Los Angeles remains arguably one of the most influential of these early events, especially in the USA , historiographers continue to discover data from around the globe about numerous revivals occurring in the nineteenth century or in

In: Pneuma

for their early association with the Azusa Street Revival and a kinship with the developing movement through their association with the Armenian Spiritual Church. In the wake of the Azusa-led revival, the church changed its name to the First Armenian Pentecostal Church and the Shakarians had clearly

In: Pneuma

impact on Latin American society. Along the way, care is taken to show the multiple starting points of the Pentecostal movement; as the Azusa Street Revival denominations spread, they intersected with, rather than initiated, other early streams of Pentecostalism, the sources of which were both within and

In: Pneuma

Pentecostal-like identity. At the same time, he privileges Classical Pentecostalism as associated with the Azusa Street revival (xxviii). Politics is not reduced to government or statecraft but instead refers to the vast array of “human life in the public square” where the religious, governmen- tal, and

In: Pneuma

of Allen’s book. I am very happy to continue the dialogue in this review. The Stone-Campbell Movement and the Pentecostal Movement were born out of restorationist revivals; the former from the Cane Ridge Communion of 1801, and the latter from the Azusa Street Revival of 1906. Both movements were

In: Pneuma

Street Revival in California. Though initially through the missionary efforts of the Apostolic Faith Mission as early as 1915, Pentecostal-like expressions of the faith rapidly indigenized throughout the region, and given the pre-existing conditions of a spiritual cosmology similar to the biblical

In: Pneuma