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John G lake passed the mantle to Elias letwaba Letwaba's ministry was characterized by reported healings and miracles. It was these miracles that really opened the doors for him Anderson Letwaba was praying for a baby who had fallen and broken its neck. Lake went out of the room, as he did not have faith for a broken neck and did not want to interfere with Letwaba's faith.
Letwaba carried on praying and the baby was healed Lake On another occasion he went to have meetings for the natives on a white man's farm. When he arrived there he was told to sleep in the fowl-house. He said, 'Thank you, baas', made a broom from twigs, and cleaned the place and went to sleep. At midnight he was awakened by the farmer who said, 'wake up, Letwaba, my wife is desperately ill, come and pray for her. The farmer then told him to go and sleep in an outside room, and apologised for putting him in a fowl-house, but Letwaba said, 'it is all right, sir, to put me there, my Master slept in a stable, and I am only a black worm 2.
For another two years Letwaba travelled, even going as far as Zimbabwe with his message. It is reported that during this time, more than ten thousand sick were permanently healed and over a hundred thousand souls were led to Christ Lindsay Early attempts to introduce racial separation in worship were resisted by the founding missionaries. When the missionaries left the country to return to their homelands, the church was set on a course of racial separation in compliance with the racial ideology of the country.
Protests by Blacks were not heeded because a paternalistic mentality characterised the White churches involvement with regard to the Black church Paul The position of American missionaries on either prohibiting or permitting racial segregation is argued by the fact that the founding missionaries in the person of John G.
In and , AFM adopted policies that would doom its considerable initial growth in the more distant future. The minutes dated 17 September , apparently at Lake's instigation, according to Roy show that the missionaries supported racial segregation. Lake spoke of the necessity of getting adequate accommodation for the holding of services in Doornfontein especially for the Coloured people. Less than two months later, they decided that, 'the baptism of natives shall in future take place after the baptism of the White people'.
At the executive meeting in February it was decided that the superintendent over the 'native work' must be White. The minutes of July read: 'in future, the baptism of Whites, Coloured, Indians and Natives shall be separate'. However it might be true that the poor missionaries were under social pressure because Pentecostals, like other churches in South Africa during apartheid, yielded to the pressures from White society and developed racially segregated churches.
The AFM is a striking example of the differences in outlooks of White and Black members of the same church Anderson The American missionaries supported racial segregation because to a certain extent they were stimulated by societal and racial mind-sets. In addition to practices in the country at that time and self-generated separation for reasons of language and cultural differences Chandomba Horn clarifies that during the first few months White and non-White were even baptised together, however at the end of some Afrikaans speaking brothers came onto the Executive Council.
The fact that they understood the history and the nature of the racial feelings in South Africa better, possibly contributed to the gradual separation of the races. It is possibly correct to conclude that the pioneers deviated from non-racialism because of White racist pressure rather than theological conviction.
Another aspect of racial segregation was seen in the membership of the AFM as exemplified by Matika that until , only White people could be legal members of the AFM. The church participated freely in the repressive government of racial segregation. It was eager to promote good relations with the traditional Afrikaner churches, especially the Dutch Reformed Church. In , four years before the National Party government took over, the AFM took a resolution that the mission stands for segregation that highlighted its support for the philosophy of apartheid.
The fact that the Black, Indian and Coloured are saved does not render them European. The church also asserted its support for Bantu Education, that is, Native Education: The mission stands for a lower education [for Black people] but is definitely against a higher education.
The practice led to the establishment of four major groupings in the AFM: the White parent church, a large Black daughter church, a Coloured mixed race daughter church, and an Indian daughter church. The Black church consisted of many different components, ordered primarily by language and region Clark A separate meeting hall was opened in which services could be held. It was a reversal of the initial interracial character of the movement that supported interracial worship between the movement's adherents.
In addition the AFM instituted a series of racially motivated policies and structures whose effect was to fundamentally change the way in which persons participated in the church Richardson American missionaries adopted racial policies that were socially acceptable at that time to divide the church into four main sections namely the Black, Coloured, Indian and the White section. They did not do so because they believe in racial segregation. Therefore the meetings in the early AFM were non-racial, it is only at the departure of the American missionaries that the AFM became segregated.
The conclusion is that the services hosted by American missionaries at the central Terbanacle Congregation were characterised by Pentecostal experiences and non-racialism. Therefore the main impact of Azusa Street Revival in the early developments of the AFM of South Africa was its ability to unite people beyond their differences of race, gender, age and color and Pentecostal experiences.
Anderson, A. Pneumatology and syncretism in African Pentecostalism, Journal of Pentecostal Theology 10 1 , Bergunder, M. Burger, I. Chandomba, L. Clark, M. Cox, H. Creech, J. Czegledy, A. DeKock, W. Dubow, S. Fatokun, S. Fiedler, K. Friesen, A. Hollenweger, W,J The Pentecostals. SCM Press, London. Horn, N. Howard, D. Kgatle, M. Khathide, A. Klaus, B. Lapoorta, J. Leatherman, C.
Letson, H. Liardon, R. Lindsay, G. Machingura, F.
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Matika, B. Maxwell, D. McDonnel, K. McGee, G. International Bulletin of Missionary Research, Morgan, K. The Boer War and the media Twentieth Century British History, 13 1 , pp. Nel, M. John G. Lake as a fraud, con man and false prophet': critical assessment of a historical evaluation of Lake's ministry. Studia Historiae Ecclesiasticae, 42 1 , pp. Omenyo, C. Oosthuizen, G. Paul, S. Poewe, K.
Pomerville, P. The Pentecostal contribution to contemporary mission, university microfilms international, Fuller Theological Seminary, Pasadena. Richardson, L. What has Pentecostalism to do with race relations? Parham remained inspired and motivated to take on the battle of declaring the truth of his new revelation of the Holy Spirit. Unfortunately, tragedy struck when their youngest child, Charles, died in March This heartbreaking event combined with the persecution aimed at them served to intensify their grief.
It would have been tempting for any mortal person to simply give up, but Parham was built from a different character than the average person. He found a new strength by keeping his heart tender before the Lord and refusing to allow bitterness to ruin him. Then, to make matters worse, in the fall of , the Bible school in Topeka was sold out from under him. Without a home, Parham moved his family to Kansas City.
The group who went with him secured a small building at Madison Avenue in downtown Kansas City and began holding services. It was at this time that Parham began to travel more extensively preaching the message of the Holy Spirit baptism; and then in January , he published his first book, Kol Kare Bomidbar Hebrew meaning: A Voice Crying in the Wilderness. The book was filled with 76 Charles Parham—The Father of Pentecost sermons on salvation, healing, and sanctification and marked the first publication of a book about Pentecostal theology by a Pentecostal. He had spent a year and a half in Lawrence, Kansas, without must success, and in the fall of he again moved his family, this time to Galena, Kansas, erecting a large tent and conducting the first Pentecostal camp meeting.
The tent could hold 2, people but still proved to be too small, so a building was located as winter set in. By Thanksgiving , Parham was enjoying the most sustained meeting of his career, yet he was always careful to deflect attention from himself reminding the people that he was not the healer and that their healing was from God. Over new converts joined his alliance, and over 1, people claimed healing.
It was evident that the Pentecostal experience was gaining a foothold. Then in , Parham accepted an invitation for a three-week vacation in Orchard, Texas, just outside of Houston. Once there, he experienced a rapid recovery from an illness, sparked by the enthusiasm in the town. Preaching his first sermon on Easter Sunday, Parham quickly reaped a wonderful harvest as many were saved.
He also used large, colorful flags and banners. In December , Parham opened a Bible school in Houston and moved the printing of his newspaper to Houston. The school was operated on the same principles as the Bethel school in Topeka, Kansas. The students were required to live by faith and trust God for their financial needs, pooling all resources together in order to live.
While in Houston, Seymour visited an African-American mission and heard someone speak in tongues. The Jim Crow laws of the day prevented blacks and whites from congregating together; therefore, there were no blacks allowed in the school. Parham, also sensitive to the local Jim Crow laws, admitted Seymour to the Bible school but did not allow him to sit in the classroom with the white students.
Consequently, Seymour sat in an adjoining room where, through an open door, he absorbed the daily teachings on the Holy Spirit baptism. One day in January , Seymour went to Parham to discuss an invitation that had been sent to him to preach in Los Angeles. Parham tried to convince him to stay, but once again, the zealous Seymour won. From their general treasury, Parham gave Seymour the money for the train trip, and then in a momentous act, he laid hands on the kneeling Seymour and sent him on his way. Pentecost had come, but it had not yet broken the racial divide.
In fact, Dowie desired to see a country where there was full racial equality. In an era when racial segregation was the law of the land, Dowie insisted on integration in his meetings and preached against the scourge of racial inequality. But by the mids Parham was writing articles for the anti-Semitic, anti-Catholic, and racist periodical of Gerald Winrod. Of the total number of people who were part of the movement, Azusa Street encompassed no more than to , or one tenth of the movement in August Since the initial, poor reception following the Topeka outbreak in January , Parham had rebounded with a steady string of successful revival ventures.
He showed his concern over the increased numbers by providing, in early , a form for converting the movement into a more structured organization. He personally retained the title, Projector of the Apostolic Faith, and assumed overseership of the general organization. Beginning in May , all evangelists and full-time workers received official credentials signed by Projector Parham and their 80 Charles Parham—The Father of Pentecost respective state directors.
Seymour wrote State Director Carothers and also received his credentials in July. With contacts around the world that numbered over 25,, success in Zion could mean an almost instant start of the global Pentecostal revival. Parham felt by God that he was to hold a rally in Zion City, Illinois. When he arrived, he found the ministry in great turmoil. Dowie had been discredited, and there was great discouragement among the Zion community.
Soon Parham began cottage meetings in some of the best homes in the city. But the opposition was too great for Parham. The negative blitz from the secular media was creating great distraction as they sought to discredit Parham.
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Even Dowie, himself, spoke out against Parham and his message. Wilbur Voliva, who had taken over after the demise of Dowie, encouraged Parham to leave. In the face of opposition and with the news of the revival that hit Azusa, Parham packed his bags and headed for Los Angeles. When Parham finally arrived in Los Angeles, he was careful to distance himself from the fanaticism and even accused outside sources of infiltrating the work at Azusa.
After remaining a little longer in Los Angeles, he returned to Zion in December In an effort to resurrect a work there, he pitched a tent in a large open lot, but the opposition was horrific, so he left for a prolonged ministry in Canada and New England.
Unable to sustain the criticism and persecution, Mrs. Parham decided to take her children back to Kansas. Because of his insistence in building a work in Chicago, he had created very powerful enemies including Wilbur Voliva, who was now head of Zion City. Rumors of immorality began circulating as early as January Officially, Parham was charged with homosexuality, but Parham quickly retaliated announcing that he was the victim of an elaborate frame devised by his arch nemesis, Wilbur Voliva.
Parham…about 40 years old, and J. Jourdan, 22 years old, were arrested about noon today upon an affidavit made before Justice of the Peace Ben S. Conspicuously silent in the days after the arrest was J. Shortly thereafter, the news died down, at least in the secular press. In the Christian community, this would not be the case.
Voliva, through his newspaper, The Zion Herald, perpetuated and enhanced the news out of San Antonio. The religious henchmen had done their job well, and it seemed that Parham would not easily remove the noose they had prepared for him. Faye Carothers, would break away from the organization. Yet even in the face of such adversity, the Apostolic Faith doctrine continued to spread, and by the fall of , there were more than 60 different Pentecostal missions scattered throughout the United States.
During the years that followed, Parham continued to travel, preaching wherever there was an open door. Unfortunately, the past followed him, but he persevered in his commitment to proclaim the gospel of healing and the baptism of the Holy Spirit. In April , he changed the name of his monthly publication from The Apostolic Faith to The Everlasting Gospel and geared the articles toward the war and its relationship to biblical prophecy.
In , he published his second book, also titled, The Everlasting Gospel. Parham continued to draw occasional crowds of several thousand in small towns and cities where he gave stock sermons and lectures and presented a variety hour of gospel music entertainment. By August , Parham had grown tired, and his time on this earth was coming to an end.
That is what I have been thinking all day. Parham died. But before he died, his ministry contributed to over two million conversions. His crowds often exceeded 7,, and it was Parham who popularized the message of Pentecost and prepared the way for all that happened at Azusa. The father was now to give way to the catalyst of Pentecost. Anderson, Fields White Unto Harvest, Parham, Goff, Fields White Unto Harvest, It was in this wretched place that the preaching of the Reformation began.
It was in this wretched enclosure that God willed, so to speak, that His well-beloved Son should be born a second time. Among those thousands of cathedrals and parish churches with which the world is filled, there was not one at that time which God chose for the glorious preaching of eternal life.
Similarly, a few hundred years later on a dead-end street in the middle of the industrial section of Los Angeles, California, the beginning of the Pentecostal movement would begin in a humble, former Methodist church building at Azusa Street.
In that modest building, an unassuming group of racially mixed folk who were hungry for the presence of God would experience the Pentecostal fire falling upon them. The leader was not a theologian with a compelling presence or commanding speech. He was a humble, one-eyed black man with a light beard and a face scarred by smallpox who came from Houston, Texas, with the Pentecostal message burning in his heart. Seymour was born on May 2, , in Centerville, Louisiana. His parents, Simon and Phyllis, were freed from slavery only a few years earlier. Seymour was born in a time when racial prejudice was rampant.
The Ku Klux Klan was visible in almost every community in the South, and the Jim Crow Law was in full force preventing the mixing of the races. Jim Crow was the name of the racial caste system that operated primarily, but not exclusively in Southern and border states, between and the mids. Jim Crow was more than a series of rigid anti-black laws; it was a way of life. Under Jim Crow, African-Americans were relegated to the status of second-class citizens.
These heinous laws enforced separate use of water fountains, public bathhouses, and separate seating sections on public transport. The Jim Crow laws represented the legitimization of anti-black racism. Many in those days did not believe that blacks even had a soul. The coming Pentecostal revival would eventually drive a stake into the heart of these detestable laws and beliefs.
It is said he experienced divine visions, and that early in life began to look for the return of Jesus Christ. He was christened in the Roman Catholic church and was probably raised in the Catholic church, although some believe that he was raised as a Baptist.
First, he went to Memphis, Tennessee where he worked as a porter in a barbershop and then as a driver for the Tennessee Paper Company. In he traveled up the Mississippi River and landed in St. Louis, Missouri where he worked as a bartender. Not long after his arrival, Seymour joined the A.
Simpson Chapel Methodist Episcopal Church. This branch of the Northern Methodists had a strong evangelistic outreach to all classes, which appealed greatly to Seymour. Their passion to reach out to all helped Seymour formulate his belief that there is no color line in the redemption of Christ. In Seymour moved to Cincinnati, Ohio, where he continued to work as a waiter. These teachings deeply impressed the young Seymour.
In the midst of the struggle, he contracted smallpox, which was usually fatal in that time. He survived three weeks of horrible suffering and was left with blindness in his left eye and severe facial scarring. Soon, he began traveling as an itinerant preacher. Seymour left Cincinnati sometime in , and there remains uncertainty regarding his whereabouts until he arrived in Houston, Texas, in While attending the meetings, Lucy Farrow, an African-American believer, became friends with the Parham family and was soon offered the position of governess.
Although she was pastor of a small Holiness church, she decided to return to Kansas with the Parhams when they left Texas. At that time, she had recently become friends with Seymour and asked him to pastor the Holiness church until she returned a couple of months later. Farrow returned, she could not wait to tell Seymour of her experiences in the Parham home.
While she was with the Parhams, she was baptized in the Holy Spirit and spoke in tongues. However, after a time of searching the Scriptures and praying, his heart was changed. Parham, Parham says that the Lord revealed to Seymour that he had been mistaken in his doctrinal position, and as a result, he accepted the idea that the Holy Spirit baptism was a third work of grace. It was a communal-type living arrangement in one house, where the students and the instructor spent days and nights together in praying and studying the Word in an informal fashion.
Parham, however, was reluctant because of the Jim Crow laws, but at the insistence of Mrs. Farrow, he finally relented.
Azusa Street Revival
He would allow him to sit outside the window and listen, and on rainy days he could sit in the hallway where they would leave the classroom door open. Despite the impositions from Parham, Seymour was not deterred, and because of the intensity of his spiritual hunger, he did extremely well in school. Subsequently, Julia Hutchins sent a letter to Seymour requesting that he come and assist her in the work in LA.
Seymour described his call to Los Angeles in the first issue of The Apostolic Faith newspaper, the official voice of the Azusa revival: It was the divine call that brought me from Houston, Texas, to Los Angeles. The Lord put it in the heart of one of the saints in Los Angeles to write to me that she felt the Lord would have me come over here and do a work, and I came, for I felt it was the leading of the Lord.
The Lord sent the means, and I came to take charge of a mission on Santa Fe Street, and one night they locked the door against me, and afterwards got Bro. Roberts, the president of the Holiness Association, to come down and settle the doctrine of the baptism of the Holy Spirit, that it was simply sanctification. He came down and a good many Holiness preachers with him, and they stated that sanctification was the baptism of the Holy Spirit.
But yet they did not have the evidence of the second chapter of Acts, for when the disciples were all filled with the Holy Ghost, they spoke in tongues as the Spirit gave utterance. After the president heard me speak of what the true baptism of the Holy Ghost was, he said he wanted it too, and told me when I had received it to let him know.
So I received it and let him know. The beginning of the Pentecost started in a cottage prayer meeting at Bonnie Brae. Apostolic Faith Vol. Parham tried to convince him to stay until he received the Holy Spirit. He also wanted him to remain and work among the blacks in the city. With prayer and the laying on of hands, Seymour was dispatched from Houston to Los Angeles sometime in January, Many groups were engaged in intense prayer, door-to-door witnessing, and waiting for the coming revival that they longed to see. Los Angeles, a melting pot of various ethnic groups, was the fastest growing city from ; and blacks, Orientals, and Mexicans accounted for 5.
Joseph Smale. He had been on a three-week trip to Wales to sit under the teachings of the great Welsh revivalist, Evan Roberts. Smale was on fire for God and was hoping to bring the same revival that had visited Wales, home with him to Los Angeles. Bartleman was born in Carversville, Pennsylvania in He was saved in and accepted the call to preach. He preached as a Baptist, a Methodist, a cadet in the Salvation Army, and then as a Holiness preacher.
At one time, while he was in Chicago, he was blessed to hear D. Moody preach. Bartleman stated that it was these letters that encouraged him to believe that a revival would come. His theology on the Holy Spirit would clash with hers because that church believed that they had already been sanctified and received the Holy Spirit. The clash came to a head when he was finally locked out of the church. Consequently, Seymour was left without any money or a place to stay. He soon began organizing prayer meetings in the homes of black friends for those who were hungry to hear to his message.
Then Mr. Seymour accepted, and they started holding meetings in their home in February Seymour made a strong pitch to the group to invite Lucy Farrow to come join the group. Consequently, money was collected to bring Miss Farrow, and when she arrived, Seymour called for ten days of prayer and fasting. During that time, Edward Lee, a janitor employed at the First National Bank, asked Seymour to come pray for him because of his ailing health. Seymour arrived, anointed him with oil, and he was healed. Then Lee asked him to pray for the baptism of the Holy Spirit.
Even though Seymour had not personally received the experience, he prayed for Lee, and Lee immediately began speaking in tongues. Many were already praying.
Seymour took charge of the meeting, leading the group in songs, testimonies, and more prayer. Then, he began to tell the story of Mr. As soon as Seymour finished, Lee raised his hands and began to speak in tongues. The entire group 96 William Seymour—The Catalyst of Pentecost dropped to their knees as they worshiped God and cried out for the baptism. Then, six or seven people lifted their voices and began to speak in another tongue. Jenny Evans Moore, who would later marry Seymour, fell to her knees from the piano bench as one of the first to speak in tongues.
It was on the third night that Seymour would finally experience his own encounter with the Holy Spirit. Late on the evening of April 12, , after many had already left the meeting, the long awaited gift finally came to the man who had been preaching of this gift for so many others. When they acquired the building, the top floor was being used for storage and the bottom floor was used as a horse stable.
Osterburg, a boss for a local construction company, paid several men to help renovate the building. Volunteers swept the floors and whitewashed the walls. McNeill, a devout Catholic and owner of the largest lumber company in Los Angeles, donated lumber for the cause. Sawdust was placed on the floor, and planks were nailed to wooden barrels for uses as pews.
Combined with the fire that erupted during the earthquake, the city of San Francisco was almost totally destroyed. Considering the apocalyptic size and destruction of the earthquake, along with the religious fervor in Los Angeles, the stage was set for a Holy Spirit eruption. After working with some of the churches, he found to his disappointment that many of the people were lukewarm and not ready for his long-desired revival. While in Los Angeles, Bartleman started to correspond with Evan Roberts about his passion for revival to come to California.
There was something there that inspired him, and he continued to give himself to prayer. Every fresh division or party in the church gives to the world a contradiction as to the oneness of the body of Christ, and the truthfulness of the Gospel. Multitudes are bowing down and burning incense to a doctrine rather than Christ. He was there with them enjoying the warmth of Pentecostal fires.
Bartleman, who was there at the beginning of the revival, best described those early days also in his book, Azusa Street: Brother Seymour generally sat behind two empty boxes, one on top of the other. He usually kept his head inside the top one during the meeting, in prayer. There was no pride there. The services ran almost continuously. Seeking souls could be found under the power almost any hour of the day or night. The place was never closed nor empty. The people came to meet God—He was always there. Hence a continuous meeting. The meeting did not depend on the human leader.
In that old building, with its low rafters and bare floors, God broke strong men and women to pieces, and put them together again for His glory. It was a tremendous overhauling process. Pride and self-assertion, self-importance, and self-esteem could not survive there. The religious ego preached its own funeral sermon quickly. No one knew what might be coming, what God would do. All was spontaneous, ordered by the Spirit.
Azusa Street Revival - Wikipedia
We wanted to hear from God, through whomever He might speak. We had no respect of persons. All were equal. No flesh might glory in His presence. He could not use the selfopinionated. Those were Holy Spirit meetings, led of the Lord. It had to start in poor surroundings to keep out the selfish, human element. All came down in humility together at His feet. They all looked alike and had all things in common, in that sense at least.
The rafters were low, the tall must come down. By the time they got to Azusa, they were humbled, ready for the blessing. The fodder was thus placed for the lambs, not for giraffes. All could reach it. We were delivered right there from ecclesiastical hierarchism and abuse. We wanted God. When we first reached the meeting, we avoided human contact and greeting as much as possible. We wanted to meet God first.
The meetings started themselves, spontaneously, in testimony, praise, and worship. We had real testimonies, from fresh heartexperience. Otherwise, the shorter the testimonies, the better. A dozen might be on their feet at one time, trembling under the mighty power of God. We did not have to get our cue from some leader; yet we were free from lawlessness. We were shut up to God in prayer in the meetings, our minds on Him. All obeyed God, in meekness and humility. We prayed for this continually. Someone would finally get up, anointed for the message. It might be a child, a woman, or a man.
It might be from the back seat or from the front. It made no difference. We rejoiced that God was working. No one wished to show himself. We thought only of obeying God. In fact, there was an atmosphere of God there that forbade anyone but a fool from attempting to put himself forward without the real anointing—and such did not last long. The meetings were controlled by the Spirit, from the throne. Those were truly wonderful days. I often said that I would rather live six months at that time than fifty years of ordinary life.
But God is just the same today. Only we have changed. Someone might be speaking. Suddenly the Spirit would fall upon the congregation. God Himself would give the altar call. Men would fall all over the house, like the slain in battle, or rush for the altar en masse to seek God. The scene often resembled a forest of fallen trees. Such a scene cannot be imitated.
I never saw an altar call given in those early days. God Himself would call them. And the preacher knew when to quit. When He spoke, we all obeyed. It seemed a fearful thing to hinder or grieve the Spirit. The whole place was steeped in prayer. God was in His holy temple. It was for man to keep silent. The shekinah glory rested there. In fact, some claim to have seen the glory by night over the building. I do not doubt it. I have stopped more than once within two blocks of the place and prayed for strength before I dared go on.
The presence of the Lord was so real. Holy Spirit men have been elected as trustees, who hold the property. The Apostolic Faith Mission at Azusa Street Used by permission, Tim Enloe Library We believe the Lord chose this spot for His work, for He has wonderfully poured out His Spirit in the mission that started about a year ago from cottage prayer meetings where the Pentecost first fell.
Now, through Spirit baptized ones who have gone out, and through papers published here, there has been raised up a mighty host. Praise God! Any friends wishing to have a share in buying this Mission for the Lord may send offerings to Brother Reuben Clark, who is secretary of the board of trustees.
It was necessary to buy this mission as a headquarters for the work, in order to hold it, as it would soon have been sold for other purposes. The situation is favorable, being centrally located and in surroundings where no one will be disturbed by prayers or shouts going up sometimes all night. Let brotherly love prevail. Ethiopians, Chinese, Indians, Mexicans, and other nationalities worship together. The people are all melted together…made one lump, one bread, all one body in Christ Jesus.
No instrument that God can use is rejected on account of color or dress or lack of education. This is why God has built up the work…The sweetest thing is the loving harmony. Worrell, translator of the New Testament, declared the Azusa work had rediscovered the blood of Christ to the Church at that time. A high standard was help up for a clean life. Osterberg reported that as many as 21, attended the services, and up to crowded into the building at a time.
Every inch big enough for a chair was jammed full. Many were seated in the windows and scores who could not enter crowded around the lobby and struggled to view…. Used by permission, Flower Pentecostal Heritage Center Many of the newly baptized in the Holy Spirit would feel a call to the mission field.
Consequently, men and women were departing for Scandinavia, China, India, Egypt, Ireland, and various other nations. Even Sister Julia Hutchin, who initially locked Seymour out of her mission, came to Azusa, received the baptism of the Holy Spirit, and left for Africa. When the Spirit moved, he was known to keep his head inside the top box-crate in front of him, bowed in prayer.
He never asked for a salary, so he was continually trusting God for his finances. John G. It was God in Him that attracted the people. There was no human orchestration. It was all under the direction of the Holy Spirit. Truly, heaven had come to earth. Bosworth, Tom Hezmalhalah. Harvey Cox, Fire from Heaven, Bartleman, Azusa Street, 6. Bartleman, Azusa Street, 5.
He was usually a meek man with a direct style that was not often dynamic in presentation, but he could, however, become suddenly and volcanically emotional at times—in and out of the pulpit. Seymour saw himself more as a teacher than a preacher. The Azusa meetings were long, and on the whole they were spontaneous. In their early days music was a cappella, although one or two instruments were included at times, and Jenny Evans would sometimes play the piano during worship.
There were songs; testimonies given by visitors or read from those who had written them; prayer; and altar calls for salvation, sanctification, or for baptism in the Holy Spirit. And there was preaching. Sermons were generally not prepared in advance but were typically spontaneous and inspired by the Spirit of God.
The meetings at the Apostolic Faith Mission quickly caught the attention of the press due to the dynamic nature of the worship. Between and people could get into the whitewashed, 40 by 60foot wood-frame structure, while many others were occasionally forced to stand outside. Church services were held on the first floor where the benches were placed in a rectangular pattern. Some of the benches were simply planks put on top of empty nail kegs. There was no elevated platform. There was no pulpit at the beginning of the revival. He spoke the common language of the uneducated class.
He might preach for three-quarters of an hour with no more emotionalism than that post. He was no arm-waving thunderer, by any stretch of the imagination. The only way to explain the results is this: that his teachings were so simple that people who were opposed to organized religion fell for it. It was the simplicity that attracted them. Under the supervision of William Seymour, Florence Crawford with the help of secretary Clara Lum and others began keeping a record, in newspaper format, of what was said in the meetings.
In the 13 issues of The Apostolic Faith, there are 20 sermons directly noted as being written by Seymour. Eight of these sermons follow. Through the atonement we receive forgiveness of sins. We receive sanctification through the Blood of Jesus. It seems that Jesus would be ashamed to call them brethren, if they were not sanctified. Then you will not be ashamed to tell men and demons that you are sanctified, and are living a pure and holy life free from sin, a life that gives you power over the world, the flesh, and the devil.
The devil does not like that kind of testimony. Through this precious atonement, we have freedom from all sin, though we are living in this world. We are permitted to sit in heavenly places in Christ Jesus. Healing of our bodies. Sickness and disease are destroyed through the precious atonement of Jesus. A body that knew no sin and disease was given for these imperfect bodies of ours.
Not only is the atonement for the sanctification of our souls, but also for the sanctification of our bodies from inherited disease. It matters not what has been in the blood. Every drop of blood we received from our mother is impure. Sickness is born in a child just as original sin is born in the child.
He was manifested to destroy the works of the devil. Every sickness is of the devil. God had been their healer, but after they lost the Spirit, they turned to the arm of flesh to find something to heal their diseases. Thank God, we have a living Christ among us to heal our diseases. He will heal every case. Now if Jesus bore our sicknesses, why should we bear them? So, we get full salvation through the atonement of Jesus. And we get the baptism with the Holy Spirit and fire upon the sanctified life.
We get Christ enthroned and crowned in our hearts. Let us lift up Christ to the world in all His fullness, not only in healing and salvation from all sin, but in His power to speak all the languages of the world. We need the triune God to enable us to do this. Have you ever wondered what the effect ought to be if over half a billion people were actually filled with the Holy Spirit?
What was the purpose for which the Holy Spirit was given anyway, according to the Scriptures? But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things and bring to your remembrance all that I have said to you. John Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you.
But if I go, I will send Him to you. And when He comes, He will convict the world concerning sin and righteousness and judgment. When the Spirit of truth comes, He will guide you into all the truth, for He will not speak on His own authority, but whatever He hears He will speak, and He will declare to you the things that are to come.
He will glorify Me, for He will take what is mine and declare it to you. The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. You will receive power when the Holy Spirit has come upon you, and you will be My witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. Acts If you are a thoughtful person, you have probably wondered why it is that the more people claim to have received and even been baptized with the Holy Spirit, the more divisions there are in the church.
We have pondered this question deeply, and we believe we have discovered a secret about the workings of the Holy Spirit — a secret that had been right there in the pages of our Bibles all along, though it had eluded us for years. It is a radical, revolutionary revelation, and with all our hearts we want to share it with you. Are you interested? The Twelve Tribes is a confederation of twelve self-governing tribes, composed of self-governing communities.