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night, weekend or weekday, for fear that we would miss a significant movement of the Spirit. For Smith this is characteristic of Pentecostal churches and has its genesis in the nature of the Azusa Street Revival. The recipients of that revival were ones who were open to and hungry for God moving in ways

In: Pneuma

the original draft of his article on postmodern hermeneutics for the 21 st Annual Meeting in Lakeland, Florida on November 7-9, 1991. Jean-Daniel Pluss presented his paper on "the myth" of the Azusa Street revival at the 22nd Annual Meeting in Springfield, Missouri on November 12-14, 1992. "Drinking

In: Pneuma

connected to social, economic, and political concerns for Māori today. In the Acts 10 account of Cornelius and Gentile inclusion, as well as in the Azusa Street revival and among Māori Pentecostals in twenty-first-century New Zealand, the Spirit has been at work in the empowerment of ethnic minorities, the

In: Pneuma

leaders were greatly 1 Joe Creech, “Visions of Glory: The Place of the Azusa Street Revival in Pentecostal His- tory,” Church History 65 (September 1996): 405-24, disagrees. He argues that the Azusa Street Revival “played only a limited substantial role in the institutional, theological, and social devel

In: Pneuma

The modern Pentecostal movement generally traces its origins to the Azusa Street Revival in Los Angeles, California in April 1906. 1 At the Azusa Street Mission under the leadership of Kansas evangelist, Charles Fox Parham, 2 thousands of people assembled to “receive the Holy Ghost,” an

In: Canadian Pentecostals, the Trinity, and Contemporary Worship Music

one’s life. As early as the Azusa Street revival it appears that love came to be understood as the true evidence of Spirit baptism, even over and above speaking in tongues and the spiritual gifts. 4 In instances where pentecostal experiences have degenerated into sheer emotionalism these incidences

In: The Spirit, Indigenous Peoples and Social Change

Pentecostal denominations at that time. Serious conflicts within the Church of God in the years leading up to 1922 may shed more light on the partial split than purely racial considerations. Overview of Pentecostal Race Relations Before 1922 The Azusa Street Revival of 1906 preceded, and perhaps spawned, a

In: Pneuma

From its earliest days, some Pentecostals have a diasporic vantage point from which contemporary feminist Pentecostals can glean perspectives. One of the corporate mythologies of Pentecostalism involves the events of the 1906 Azusa Street Revival, which for many, although definitely not all, is looked

In: Pneuma

for missionary service and once baptized, all people, men and women, were expected to spread the gospel."" Lucy Farrow, after playing a significant role in the Azusa Street revival, established a church in Virginia, and spent most of her life as a missionary to Africa.18 The elders at the Azusa Street

In: Pneuma

and Liturgy in the Azusa Street Revival, 1906–1908’, Pneuma 31 (2009), p. 248. 7 ‘The Heavenly Chorus – Let the Holy Ghost Have His Way – Two Engines’, The Evening Light and Church of God Evangel 1.17 (November 1, 1910), p. 4. This article is attributed to The Pentecostal Testimony

In: Journal of Pentecostal Theology