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Journal articles on the topic 'Azusa Street Revival'

Author: Grafiati

Published: 4 June 2021

Last updated: 23 February 2023

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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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11

Spawn, Kevin L. "Sacred Song and God's Presence in 2 Chronicles 5, the Renewal Community of Judah and Beyond." Journal of Pentecostal Theology 16, no. 2 (2008): 51–68. http://dx.doi.org/10.1163/174552508x294198.

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AbstractAfter an overview of his compositional technique in the temple dedication narrative (2 Chronicles 5-7), the Chr's theology of worship in chapter 5 is examined. The Chr's emphasis on the sacred song, God's glorious presence and related themes are traced in this essay. The relevance of this message is explored for: the Chr's community during the reconstruction period, the task of biblical theology and the renewal tradition as it embarks upon another century after the Azusa Street Revival.

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12

McCall, Bradford. "The Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement." Mission Studies 26, no. 2 (2009): 263. http://dx.doi.org/10.1163/016897809x12506857701433.

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13

McGee, Gary B. "“Latter Rain” Falling in the East: Early-Twentieth-Century Pentecostalism in India and the Debate over Speaking in Tongues." Church History 68, no. 3 (1999): 648–65. http://dx.doi.org/10.2307/3170042.

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Looking back at the events that led up to the Azusa Street revival in Los Angeles, California, the foremost revival of the century in terms of global impact, eyewitness Frank Bartleman announced that the “revival was rocked in the cradle of little Wales … ‘brought up’ in India” and then became “full grown” in Los Angeles, California. To the Pentecostal “saints,” as they commonly called themselves in America, the appearance of “Pentecostal” phenomena (for example, visions, dreams, prophecy, glossolalia, and other charismatic gifts) in India confirmed that what the Old Testament prophet Joel had

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14

Gitre, Edward J. "The 1904–05 Welsh Revival: Modernization, Technologies, and Techniques of the Self." Church History 73, no. 4 (2004): 792–827. http://dx.doi.org/10.1017/s0009640700073054.

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Surveying the short history of pentecostalism in 1925, Frank Bartelman—a consummate “insider historian”—reckoned that although the Azusa Street revival had become “full grown” in Los Angeles, California, it was “rocked in the cradle of little Wales.” In pentecostal historiography much ink has been spilled connecting the causal dots of precedence. From whence did the movement come? Los Angeles? India? Topeka, Kansas? Historians of pentecostalism are cognizant of the 1904–05 Welsh revival; they readily acknowledged that it in some way influenced the Apostolic Faith Mission in Los Angeles. My goa

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15

Sanders, Cheryl. "Wanted Dead or Alive." PNEUMA 36, no. 3 (2014): 407–16. http://dx.doi.org/10.1163/15700747-03603044.

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This essay explores the relationship between black theology and renewal theology and assesses the ongoing relevance of black theology to the mission and future of the black churches. Recent writings by Eddie Glaude, Raphael Warnock, James Cone, and Peter Paris are considered in conversation with the works of Brian Bantam, J. Kameron Carter, and Willie Jennings, whose imaginative attention to Christology, pneumatology, and ecclesiology provokes thoughtful engagement of issues of race, gender, power, and privilege in the context of renewal and the global impact of Pentecostalism more than a cent

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16

Widjaja, Fransiskus Irwan, Fredy Simanjuntak, and Noh Ibrahim Boiliu. "The Third Pentecostal Phenomenon in Indonesia." Journal of Pentecostal Theology 31, no. 1 (2022): 152–68. http://dx.doi.org/10.1163/17455251-bja10024.

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Abstract This article examines the Holy Spirit’s outpouring phenomenon in Indonesia, named as the ‘third Pentecost’ by Indonesian Pastor Niko Njotorahardjo from Gereja Bethel Church. Njotorahardjo suggests that the first Pentecost was reported in Acts 2, the second Pentecost occurred at the Azusa Street revival, and the third Pentecost is being poured out now. This research uses discourse analysis to study discourse collected from literature, sermons, conferences, and media recordings. While the analysis of the data used in this research is descriptive, this article is expected to provide cons

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17

Anderson, Allan. "The Azusa Street Revival and the Emergence of Pentecostal Missions in the Early Twentieth Century." Transformation: An International Journal of Holistic Mission Studies 23, no. 2 (2006): 107–18. http://dx.doi.org/10.1177/026537880602300206.

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18

Anderson, Allan. "Book Review: The Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement." International Bulletin of Missionary Research 31, no. 3 (2007): 158. http://dx.doi.org/10.1177/239693930703100319.

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19

Brathwaite, Renea. "Tongues and Ethics: William J. Seymour and the "Bible Evidence": A Response to Cecil M. Robeck, Jr." Pneuma 32, no. 2 (2010): 203–22. http://dx.doi.org/10.1163/157007410x509119.

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AbstractThe "Bible evidence" doctrine was one of the most significant teachings to emerge first at the Topeka revival and subsequently at Azusa Street. For better or worse, it has come to define classical Pentecostalism. Cecil M. Robeck, Jr. has argued that central Pentecostal pioneer William Joseph Seymour entertained doubts about the doctrine from early on and eventually came to reject it. This paper provides a detailed analysis of the arguments Robeck makes from the evidence he finds in the Apostolic Faith papers and the Doctrines and Discipline. Contrary to Robeck, the paper concludes that

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20

Michel, David. "The Azusa Street Mission and Revival: the Birth of the Global Pentecostal Movement ? By Cecil M. Robeck." Religious Studies Review 33, no. 1 (2007): 81–82. http://dx.doi.org/10.1111/j.1748-0922.2007.00155_3.x.

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21

Calbreath, Donald F. "The Azusa Street Revival and Its Legacy – Edited by Harold D. Hunter and Cecil M. Robeck, Jr." Religious Studies Review 33, no. 4 (2007): 320–21. http://dx.doi.org/10.1111/j.1748-0922.2007.00223_7.x.

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22

Studebaker, Steven M. "The Plausibility of the Independent Origins of Canadian Pentecostalism: Winds from the North." Pneuma 33, no. 3 (2011): 417–25. http://dx.doi.org/10.1163/157007411x592710.

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Abstract Winds from the North showcases the role of early Canadian Pentecostals in the development of the global movement. It adds to the recent polygenetic thesis that challenges the popular notion that Pentecostalism originated largely in American revival centers, principally Azusa Street, and makes the case for diverse global points of origin. Canadian Pentecostalism exhibits unique characteristics, and its leaders made seminal and independent contributions to worldwide Pentecostalism. In addition to presenting a case for the independent origins and unique features, it highlights the role o

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23

Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.

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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Fa

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24

Curtis, Heather D. "A Sane Gospel: Radical Evangelicals, Psychology, and Pentecostal Revival in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 195–226. http://dx.doi.org/10.1525/rac.2011.21.2.195.

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AbstractThis article examines how radical evangelicals employed psychological concepts such as sanity, temperament, and especially the subconscious as they struggled to understand and respond to the rapidly expanding pentecostal movement within their midst. By tracing the growing tensions over ecstatic spiritual experiences that emerged among Holiness and Higher Life believers during the 1880s and 1890s, this article demonstrates that differing assumptions about the importance of consciousness for the religious life presaged reactions to the pentecostal revivals of the early twentieth century.

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25

Harris, Antipas L. "Emerging African American Pentecostal Sources in Public Theology." International Journal of Public Theology 13, no. 4 (2019): 472–93. http://dx.doi.org/10.1163/15697320-12341589.

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AbstractTheological authority is of paramount importance for the future of African American Pentecostal public theology. Largely ignored as authoritative sources by white Pentecostals in the years following the Azusa Street Revival, black Pentecostals were often snubbed by black denominations as well. Consequently, at the traditional table of theological discourse, black Pentecostal pastors have been notably absent. The question of theological authority in black Pentecostalism can be answered, in part, by examining its historically relevant contributions to theology in general, and to black li

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26

Hinck, Joel. "Heavenly Harmony." PNEUMA 40, no. 1-2 (2018): 167–91. http://dx.doi.org/10.1163/15700747-04001001.

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Abstract While the phenomenon of glossolalia in general has received great attention and various forms of analysis (linguistic, psychological, neurological, and so forth), the practice of corporate singing in tongues, a staple of the Azusa Street Revival, has received little attention or exploration in the literature. This article performs an audio analysis on recorded samples of corporate tongues-singing in order to identify what is happening musically when a group of people sing in tongues together. This analysis reveals several key features that recur across the recordings. Sustained promin

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27

Irvin, Dale. "'Drawing All Together in One Bond of Love': the Ecumenical Vision of William J. Seymour and the Azusa Street Revival." Journal of Pentecostal Theology 3, no. 6 (1995): 25–53. http://dx.doi.org/10.1177/096673699500300603.

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28

Roebuck, David G. "Vinson Synan & Charles R. Fox, Jr., William J. Seymour: Pioneer of the Azusa Street Revival (Alachua, FL: Bridge-Logos, 2012). 355 pp., $16.99 paperback." Pneuma 35, no. 1 (2013): 135–36. http://dx.doi.org/10.1163/15700747-12341299.

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Roebuck, David G. "Vinson Synan & Charles R. Fox, Jr., William J. Seymour: Pioneer of the Azusa Street Revival (Alachua, FL: Bridge-Logos, 2012). 355 pp., $16.99 paperback." Pneuma 35, no. 2 (2013): 298–99. http://dx.doi.org/10.1163/15700747-12341338.

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30

Sitar, Amy. "Praying for power: Dispositions and discipline in the Azusa Street Revival's Apostolic Faith." Poetics 36, no. 5-6 (2008): 450–61. http://dx.doi.org/10.1016/j.poetic.2008.06.006.

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31

Olson, Roger E. "Pietism and Pentecostalism: Spiritual Cousins or Competitors?" Pneuma 34, no. 3 (2012): 319–44. http://dx.doi.org/10.1163/15700747-12341235.

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Abstract Scholars of Pentecostalism typically trace the movement’s roots to the Wesleyan-Holiness movement and the healing revivals of the nineteenth century. Often overlooked is the influence of Pietism on early Pentecostalism. Pietism began as a spiritual renewal movement among Lutherans in late sixteenth- and early seventeenth-century Germany, but its ethos of unmediated spiritual experience of God filtered into the stream of European and North American evangelical Christianity. Outbreaks of speaking in tongues and other ecstatic experiences happened among Scandinavian Pietist immigrants in

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32

Brown, Candy Gunther. "From Tent Meetings and Store-front Healing Rooms to Walmarts and the Internet: Healing Spaces in the United States, the Americas, and the World, 1906–2006." Church History 75, no. 3 (2006): 631–47. http://dx.doi.org/10.1017/s000964070009867x.

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The centennial of the Azusa Street revivals of 1906 provides us with convenient poles for charting shifts in the landscape of Christian spiritual healing practices during the past century. Alongside unprecedented achievements in medical science, nearly 80 percent of Americans report believing that God supernaturally heals people in answer to prayer. Individuals who need healing, even after trying the best medical cures, readily transgress ecclesiastical, physical, and social boundaries in their quest for health and wholeness. The promise of a tangible experience of divine power, moreover, pres

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33

"Speak to the Rock: The Azusa Street Revival, Its Roots and Its Message." Nova Religio 4, no. 1 (2000): 148. http://dx.doi.org/10.1525/nr.2000.4.1.148.

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34

Olabamiji, Elisha Oyedele. "A Theological Evaluation of Pentecostalism and its Relevance for the Contemporary Church." Pharos Journal of Theology 104, no. 1 (2023). http://dx.doi.org/10.46222/pharosjot.10430.

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The wave of spiritual dimensions in the Christian faith cannot be over-emphasised due to personal encounters with the Divine God and subject to people's understanding and knowledge of the Holy Scriptures. The writer adopted a historical and theological approach in discussing, appraising and evaluating Pentecostalism and its relevance to the contemporary Church. A notable distinction is made between classical Pentecostal denominations, that is, those which began in the first quarter of the twentieth century, the charismatic Movement within the historic churches since 1960 and the newer charisma

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35

kgatle, mookgo solomon. "THE INFLUENCE OF AZUSA STREET REVIVAL IN THE EARLY DEVELOPMENTS OF THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Missionalia 44, no. 3 (2017). http://dx.doi.org/10.7832/44-3-156.

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36

HURA, VITALII. "COMPARATIVE DISCOURSE ANALYSIS OF THE PRACTICS OF CHURCH WORSHIP OF UKRAINIAN AND AMERICAN PENTECOSTALS." Skhid, no. 1(2) (July 1, 2021). http://dx.doi.org/10.21847/1728-9343.2021.1(1(2)).237106.

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The article demonstrates the basic concepts of discourse theory and offers a model of practical application of discourse analysis to determine the liturgical identity of the early American Pentecostals and Ukrainian Pentecostals of the Soviet period.The author demonstrates that if there are common elements in the history of the origin of the Pentecostal movement and the similarity of the dogmatic basis, the causes of misunderstandings should be sought in the hermeneutics of liturgical discourse. The "apostolic discourse" of the early American Pentecostals tended to maximize the deconstruction

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37

Kgatle, Mookgo Solomon. "Integration in the early black Pentecostal community: a basis for social action in a post-1994 South Africa." Pharos Journal of Theology 103 (June 2022). http://dx.doi.org/10.46222/pharosjot.10340.

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Early Pentecostalism in South Africa followed the pattern of the 1906 Azusa Street Revival in Los Angeles, United States of America in uniting people in their diversity. In its early development, the South African Pentecostal movement united people who came from different cultural backgrounds, skin colour, races, ethnicity, language groups, economic backgrounds, and so forth. However, a few years after its establishment, the movement followed the pattern of racial segregation in the country and became disintegrated along racial lines. This article argues that the black Pentecostal community, i

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