The Functions of Faith in Primitive Pentecostalism

1984 ◽  
Vol 77 (3-4) ◽  
pp. 353-375 ◽  
Author(s):  
Grant Wacker
Keyword(s):  
Los Angeles ◽  
San Francisco ◽  
Holy Spirit ◽  
The People ◽  
The Holy Spirit ◽  
Small House ◽  
Azusa Street ◽  
The City

On a foggy evening in the spring of 1906, nine days before the San Francisco earthquake, several black saints gathered in a small house in Los Angeles to seek the baptism in the Holy Spirit. Before the night was over, a frightened child ran from the house to tell a neighbor that the people inside were singing and shouting in strange languages.Several days later the group moved to an abandoned warehouse on Azusa Street in a run-down section of the city. Soon they were discovered by a Los AngelesTimesreporter. The “night is made hideous … by the howlings of the worshippers,” he wrote. “The devotees of the weird doctrine practice the most fanatical rites, preach the wildest theories and work themselves into a state of mad excitement.”

Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History

1996 ◽  
Vol 65 (3) ◽  
pp. 405-424 ◽  
Author(s):  
Joe Creech
Keyword(s):  
Los Angeles ◽  
Holy Spirit ◽  
Southern California ◽  
The People ◽  
The Pacific ◽  
Starting Point ◽  
Divine Activity ◽  
The Holy Spirit ◽  
The Mind ◽  
Azusa Street

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 earthquake “was surely the voice of God to the people on the Pacific Coast.” Bartleman indeed witnessed such a revival, for in early April 1906, this “Latter Rain” outpouring had begun to fall on a small gathering of saints led by William J. Seymour, a black holiness preacher. At a vacant AME mission at 312 Azusa Street, countless pentecostals received the baptism of the Holy Spirit evidenced by speaking in other tongues—a “second Pentecost” replicating the first recorded in Acts 2. Bartleman, who also experienced this, would soon become integral to the revival's growth by reporting the events at Los Angeles within a vast network of holiness and higher life periodicals. As during other religious awakenings, such reports not only generated the perception of widespread divine activity but also provided an interpretive scheme for understanding the meaning of such activity. For Bartleman, Azusa was the starting point of a worldwide awakening that would initiate Christ's return. He reported: “Los Angeles seems to be the place, and this the time, in the mind of God, for the restoration of the church to her former place.”

scholarly journals REMEMBERING AND COMMEMORATING THE THEOLOGICAL LEGACY OF JOHN G. LAKE IN SOUTH AFRICA AFTER A HUNDRED YEARS

2016 ◽  
Vol 41 (3) ◽  
pp. 147-170
Author(s):  
Marius Nel
Keyword(s):  
South Africa ◽  
African American ◽  
Los Angeles ◽  
Holy Spirit ◽  
The Holy Spirit ◽  
Pentecostal Churches ◽  
Apostolic Faith Mission ◽  
Azusa Street

John G. Lake visited South Africa in 1908 as part of a missionary team with the aim to propagate the message of the baptism of the Holy Spirit as experienced at the Apostolic Faith Gospel Mission in 312 Azusa Street, Los Angeles under the leadership of William Seymour, son of African-American slaves. Lake’s missionary endeavours that ended in 1913 established the Apostolic Faith Mission of South Africa and eventually also the African Pentecostal churches (‘spiritual churches’, ‘Spirit-type churches’, ‘independent African Pentecostal churches’ or ‘prophet-healing churches’) constituting the majority of so-called African Independent/Initiated/Instituted (or indigenous) churches (AICs). This article calls for remembering and commemorating Lake’s theological legacy in South Africa in terms of these two groups of churches.

A Hole in the Heavens

1977 ◽  
Vol 34 (3) ◽  
pp. 294-298
Author(s):  
Erik Routley
Keyword(s):  
Holy Spirit ◽  
Right Hand ◽  
The People ◽  
The Holy Spirit ◽  
Set Up ◽  
The Right ◽  
The City

“Stephen, full of grace and power, did great wonders and signs among the people. Then some of those who belonged to the synagogue of the Freedmen… arose and disputed with Stephen… and set up false witnesses… They were enraged, and they ground their teeth against him. But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God; and he said, ‘Behold, I see the heavens opened’… Then they cast him out of the city and stoned him… And he knelt down and cried with a loud voice, ‘Lord, do not hold this sin against them.’ ”—Acts 6:8-7:60.

“Latter Rain” Falling in the East: Early-Twentieth-Century Pentecostalism in India and the Debate over Speaking in Tongues

1999 ◽  
Vol 68 (3) ◽  
pp. 648-665 ◽  
Author(s):  
Gary B. McGee
Keyword(s):  
Los Angeles ◽  
Old Testament ◽  
Holy Spirit ◽  
Global Impact ◽  
Speaking In Tongues ◽  
The World ◽  
The Holy Spirit ◽  
End Times ◽  
Azusa Street ◽  
Looking Back

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 foretold about the “latter rain” outpouring of the Holy Spirit in the end times (Joel 2: 28–29) was being fulfilled simultaneously in other parts of the world. As one songwriter put it, “The latter rain has come, / Upon the parched ground … The whole wide world around.”

The Resilient City

2005 ◽  
Keyword(s):  
World War Ii ◽  
Los Angeles ◽  
San Francisco ◽  
World Trade Center ◽  
Religious Faith ◽  
Oklahoma City Bombing ◽  
Late 20Th Century ◽  
Ancient City ◽  
Trade Center ◽  
The City

In 1871, the city of Chicago was almost entirely destroyed by what became known as The Great Fire. Thirty-five years later, San Francisco lay in smoldering ruins after the catastrophic earthquake of 1906. Or consider the case of the Jerusalem, the greatest site of physical destruction and renewal in history, which, over three millennia, has suffered wars, earthquakes, fires, twenty sieges, eighteen reconstructions, and at least eleven transitions from one religious faith to another. Yet this ancient city has regenerated itself time and again, and still endures. Throughout history, cities have been sacked, burned, torched, bombed, flooded, besieged, and leveled. And yet they almost always rise from the ashes to rebuild. Viewing a wide array of urban disasters in global historical perspective, The Resilient City traces the aftermath of such cataclysms as: --the British invasion of Washington in 1814 --the devastation wrought on Berlin, Warsaw, and Tokyo during World War II --the late-20th century earthquakes that shattered Mexico City and the Chinese city of Tangshan --Los Angeles after the 1992 riots --the Oklahoma City bombing --the destruction of the World Trade Center Revealing how traumatized city-dwellers consistently develop narratives of resilience and how the pragmatic process of urban recovery is always fueled by highly symbolic actions, The Resilient City offers a deeply informative and unsentimental tribute to the dogged persistence of the city, and indeed of the human spirit.

The Ambivalent Minority: Mexican Americans and the Voting Rights Act

1994 ◽  
Vol 6 (1) ◽  
pp. 73-95 ◽  
Author(s):  
Peter Skerry
Keyword(s):  
Los Angeles ◽  
San Francisco ◽  
Mexican Americans ◽  
Mexican American ◽  
San Antonio ◽  
Voting Rights Act ◽  
News Magazine ◽  
The People ◽  
Political Orientations ◽  
Rich History

In the countless conversations about U.S. immigration policy that I have had with Mexican Americans of varied backgrounds and political orientations, seldom have my interlocutors failed to remind me that “We were here first,” or that “This was our land and you stole it from us.” Even a moderate Mexican American politician like former San Antonio Mayor Henry Cisneros sounds the same theme in a national news magazine:It is no accident that these regions have the names they do—Los Angeles, San Francisco, Colorado, Montana.…It is a rich history that Americans have been led to believe is an immigrant story when, in fact, the people who built this area in the first place were Hispanics.

scholarly journals A paisagem em Criúva e Vila Seca, Caxias do Sul, Brasil: uma narrativa etnográfica

ILUMINURAS ◽  
2015 ◽  
Vol 16 (40) ◽  
Author(s):  
Claudia Ribeiro ◽  
José Carlos Gomes dos Anjos ◽  
Guilherme Francisco Waterloo Radomsky
Keyword(s):  
Holy Spirit ◽  
Participant Observation ◽  
Space Time ◽  
Environmental Conservation ◽  
Rural Districts ◽  
The Holy Spirit ◽  
Landscape Survey ◽  
The City ◽  
Reflective Narrative ◽  
Life Projects

Trajeto etnográfico realizado em contexto multidisciplinar de pesquisa motiva essa narrativa reflexiva. Recorre-se criticamente a observação participante realizada em dois distritos rurais nas circunvizinhanças da segunda maior cidade gaúcha (Caxias do Sul). O procedimento foi conduzido mediante o acompanhamento do ciclo de louvação da festa do Divino Espírito Santo, mas a narrativa própria, que desvela a paisagem como bem de uso comum no lugar, atinge-se através da atenção às alteridades desveladas nesse percurso. Nesse contexto, avaliam-se as contribuições e possibilidades do fazer etnográfico em um tema mais abrangente ainda a deslindar: a luta dos habitantes do lugar - agricultores há mais de 150 anos nos Campos de Cima da Serra - para continuarem seus projetos de vida. Pois, supostamente no mesmo espaço-tempo, a cidade exige outras ações, sob o discurso da conservação ambiental, contudo portando em seu bojo desejos de outras espécies. Nessa pesquisa de paisagem, mais do que compreender, almeja-se ressoar a voz de quem vive no lugar.Palavras-chave: Paisagem. Ruralidade. Etnografia. The Landscape in Criúva and Vila Seca, Caxias do Sul, Brazil: an ethnographic narrativeAbstractOngoing ethnographic path nested in a multidisciplinary context research, motivates this reflective narrative. The participant observation conducted in two rural districts in the neighborhood of the second largest city of Rio Grandedo Sul (Caxias do Sul) is critically reviewed. The main procedure that was carried out was the following of celebrations cycle of the Holy Spirit. Despite this, the narrative that unfolds the landscape as a common use in the place it is reached through the attention to diversitiesunveiled in this path. In this context, the researchers seek to critically evaluate the contributions and possible contributions of ethnographic work to a more comprehensive theme. The drama to be empirically figured out is the struggles of inhabitants of the place - farmers since 150 years in Campos de Cima da Serra - to continue their life projects. It happens that, supposedly in the same space time, the city requires other actions in the discourse of environmental conservation, however showing desires of other species. In this landscape survey more than to understand, it’s aimed to resonate the voices of people who live in the place.Key words: Landscape. Rurality. Ethnography.

Catholic Charismatic Renewal and Pentecostalism

2020 ◽  
pp. 60-66
Author(s):  
Opoku Onyinah
Keyword(s):  
Twentieth Century ◽  
Los Angeles ◽  
Holy Spirit ◽  
John Xxiii ◽  
Early Twentieth Century ◽  
The Us ◽  
The Holy Spirit ◽  
Charismatic Renewal ◽  
Pope John Xxiii ◽  
Catholic Charismatic Renewal

A new set of Pentecostal renewal started in the early twentieth century leading to the proliferation of Pentecostal denominations, and renewal movements within the then existing denominations. The beginning of this Pentecostal renewal has often been linked with the Bethel Bible School, which was started by Charles Fox Parham, and amplified by William Joseph Seymour at Azusa Street, Los Angeles, in the US. This article brings another dimension of the renewal by demonstrating that, for the Catholic Charismatics the outbreak of the Holy Spirit in the early twentieth century was partly an answer to the prayer of Pope Leo XIII. In addition, the Catholic Charismatic advocates consider the Pentecostal experience, dubbed Duquesne Weekend, which led to the Catholic Charismatic Renewal movements as the answer to the prayer of Pope John XXIII at the Second Vatican. The considerations of the Catholic Charismatics are presented apparently as an affirmation of the sovereignty of God over his Church and the world.

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