In
the Pentecostal revivals of the early 1900s (most notably at Azuza Street), people of different ethnicities were worshipping together, women were preaching, poor and marginalized people were being empowered.
Over the top
Pentecostal revivals that glorify everything but God and cold legalistic traditionalists.
Unlike the initial
Pentecostal revival, the leadership of the New Order refused to organize beyond the local level in the face of this sustained rejection.
By the time the initial
Pentecostal revival began to die down three years later, the movement had been firmly established throughout the world.
Thus, a mere 16 miles away from the site of modern Pentecostalism's American beginnings in 1906 at Azusa Street in downtown Los Angeles, an Episcopal church in the Van Nuys section of the city sparked a latter - day
Pentecostal revival.
Under the leadership of the Rev. Willis Hoover, Valparaiso Methodists experienced
a Pentecostal revival in 1909 and a schism in 1910.
Not exact matches
The
revival soon spread beyond the Assemblies of God to the larger
Pentecostal context.
According to the minutes of that council, they looked back to reflect over the course of events that had occurred since a
revival at the Azusa Street mission in Los Angeles launched the
Pentecostal movement eight years before.
The leaders of the
revival charged that the
Pentecostal denominations had sold out.
During this final phase,
Pentecostals believed, there would be a worldwide
revival in which the nations of the world would have one last opportunity to hear the gospel and then the end would come.
Classical
Pentecostals trace their origins back to
revivals of the early 1900's (from Azuza Street to rural North Carolina and Tennessee).
In the study,
Pentecostals included people in churches like the Assemblies of God and the Church of God in Christ that formed in the wake of the 1906 Azusa Street
revival in Los Angeles, as well as later
Pentecostal denominations such as the Brazil - founded Universal Church of the Kingdom of God.
The Apostolic Faith Mission no longer stands on Azusa Street, but a century after the mission opened its doors (and in some ways now more than ever) the Azusa Street
revival in one way or another frames the identities of millions of
Pentecostal Christians.
American
Pentecostals and many scholars have since often been content to take his word for it, glimpsing Azusa Street through Bartleman's eyes instead of rigorously examining the
revival's extent and limits.
In time, career missionaries supported by
Pentecostal denominations planted the
revival's message in remote places around the globe.
One day I was browsing through the books at a publishers» overstock sale and came across the autobiography of a
Pentecostal evangelist who held tent
revival meetings in the small Midwestern city where I grew up.