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Relevant bibliographies by topics / Azusa Street Revival

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Journal articles

Academic literature on the topic 'Azusa Street Revival'

Author: Grafiati

Published: 4 June 2021

Last updated: 23 February 2023

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Journal articles on the topic "Azusa Street Revival"

1

Dove, Stephen. "Hymnody and Liturgy in the Azusa Street Revival, 1906-1908." Pneuma 31, no. 2 (2009): 242–63. http://dx.doi.org/10.1163/027209609x12470371387840.

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AbstractParticipants in the Azusa Street Revival regularly emphasized the nonliturgical nature of their Spirit-led worship. This article argues, however, that while worshippers eschewed traditional devices such as lectionaries and set schedules, they did create their own, unique form of liturgy through hymnody. The liturgical functions served by music at Azusa Street included selecting Scripture readings, ordering services, and providing theological balance. To make this case, the author surveys references to music, singing, and hymn writing in the official publications of the revival and in l

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2

Grey, Jacqueline N. "“Make Azusa Great Again”." Pneuma 44, no. 3-4 (2022): 345–62. http://dx.doi.org/10.1163/15700747-bja10077.

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Abstract This article explores how some of the historiography of the Azusa Street Mission reflects the rhetoric of American exceptionalism. It first explores American exceptionalism as well as the development of the Azusa Street Mission in the context of global Pentecostalism. Second, some accounts of the Azusa revival are examined to observe the language of exceptionalism in the retelling of this event. Yet, it is not the purpose of this article to diminish the significance of the Azusa Street Mission in the development of global Pentecostalism. Instead, third, the great contribution of Azusa

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3

King, Gerald. "The Azusa Street Revival and its Legacy." Pneuma 30, no. 1 (2008): 154–55. http://dx.doi.org/10.1163/157007408x287867.

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4

McGee, Gary B. "The Azusa Street Revival and Twentieth-Century Missions." International Bulletin of Missionary Research 12, no. 2 (1988): 58–61. http://dx.doi.org/10.1177/239693938801200203.

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5

Richie, Tony. "Azusa-Era Optimism: Bishop J.H. King’s Pentecostal Theology of Religions as a Possible Paradigm for Today." Journal of Pentecostal Theology 14, no. 2 (2006): 247–60. http://dx.doi.org/10.1177/0966736906065457.

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AbstractEven as we celebrate the centennial of the Azusa Street Revival, the ideology and reality of religious pluralism currently challenges Pentecostal Christians to articulate an adequate theology of religions. J.H. King was an important Pentecostal pioneer influenced by the Azusa Street Revival. Well educated and widely traveled, Bishop King had considerable first-hand contact with non-Christian religions and addressed theology of religions often and in depth. King’s theology of religions at its core is characterized by optimism, that is, by a positive and balanced but non-dogmatic sense o

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6

McClymond, Michael. "“I Will Pour Out of My Spirit Upon All Flesh”." PNEUMA 37, no. 3 (2015): 356–74. http://dx.doi.org/10.1163/15700747-03703001.

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Scholars of Pentecostalism have recently debated pentecostal monogenesis (that is, a single origin) in contrast to polygenesis (or multiple origins). This essay examines contributions to the discussion by Allan Anderson, Michael Bergunder, Cecil Robeck, and Adam Stewart, and argues that polygenetic views find support through new evidence from pre-1900, proto- or paleo-pentecostal movements in diverse localities. Moreover, those who argue today for the importance of the Azusa Street Revival acknowledge this global complexity, and so the mono/polygenesis distinction might now be outmoded. The te

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7

Usher, John M. "Cecil Henry Polhill: The Patron of the Pentecostals." Pneuma 34, no. 1 (2012): 37–56. http://dx.doi.org/10.1163/157007412x621671.

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Abstract Cecil H. Polhill was highly significant for the development of Pentecostalism in Britain and abroad. He is particularly well known for his extensive and strategic financial donations to primary Pentecostal pioneers in Britain and Europe. However, there remains a paucity of information regarding certain periods of his life and philanthropic contributions. While his serious involvement in the Pentecostal movement began on his return to England from Azusa Street in 1908, a number of significant incidents took place during the preceding years. His recently released financial records open

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8

Creech, Joe. "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History." Church History 65, no. 3 (1996): 405–24. http://dx.doi.org/10.2307/3169938.

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As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earth

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9

Millner, Marlon. "Dis/parity: Blackness and the (Im)possibility of a Pentecostal (Political) Theology." Pneuma 44, no. 3-4 (2022): 415–41. http://dx.doi.org/10.1163/15700747-bja10075.

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Abstract American pentecostal political theology is not marked by a fivefold gospel, as key theologians contend, but is best understood as the justification of the color line. That term, popularized by W.E.B. Du Bois, is a theological-political term, and was invoked at Azusa Street. The color line is a spatial and racial order that is both politically and theologically inaugurated and upheld. Political theology, as such, is anti-Black. But at Azusa Street, a Black-led and interracial revival, the color line is washed away. Persons and practices excluded by the color line, and racialized as Bla

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10

Reidy, Skyler. "“Holy Ghost Tribe:” The Needles Revival and the Origins of Pentecostalism." Religion and American Culture 29, no. 3 (2019): 361–90. http://dx.doi.org/10.1017/rac.2019.9.

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AbstractIn 1899, a religious revival in Needles, California, included the first recorded instance of tongues-speech in California. The revival was begun by a white Holiness preacher and included a predominantly Native American, but ethnically mixed, congregation. The Mohave Indians at the heart of the Needles Revival had survived in the Southern California borderlands by crossing boundaries and building new communities in the shadow of the modernizing state. As they participated in the Needles Revival, Mohave believers and others combined this pattern of boundary crossing with the theology and

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