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with Pentecostalism. The Azusa Street Revival of 1906 was led by William Joseph Seymour. However, many theologians in Zimbabwe and those in the afmiuk have only taught about the Azusa Street Revival as the only ‘Jerusalem of Pentecostalism’. This is a myth dismissed by Lukose, 14 who argued that

In: Journal of Pentecostal Theology

. Irvin, “ ‘Drawing All Together in One Bond of Love’: The Ecumenical Vision of William J. Seymour and the Azusa Street Revival,” Journal of Pentecostal Theology 6 (1995): 25–53. 17 Cardinal Walter Kasper, “Reflections on the Nature and Purpose of Ecumenical Dialogue,” no. 2, available at http

In: Pneuma

shorthand for “the descendants of Abraham” and clearly regarded “the black race” as “heathen.” See David Daniels  III , “God Makes No Difference in Nationality: The Fashioning of a New Racial/Nonracial Identity at the Azusa Street Revival,” Enrichment Journal (Spring 2006), n.p.; available online: https

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

, foot washing, the Lord’s Supper and water baptism’. 48 Seymour’s comment testifies to the significance that the practice of footwashing has had among various North American Pentecostal Churches from the days of the Azusa Street revival until now. As one of the few ecclesial traditions that still

In: Journal of Pentecostal Theology