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EDITOR'S COMMENTS |
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 104 years ago on New Years Day
1901, a group of 34 Bible students led by Charles Parham were assembled in a house in Topeka Kansas. They were students in Parham's Bethel Bible School: a missionary training center. Parham and his students had concluded that to speak in other tongues as the Spirit of God gives the utterance, was the true evidence of the end time Holy Spirit baptism. This would be the beginning of an end time revival that would send missionaries throughout the world spreading the Gospel then Jesus would return. On that 1st day of the new century, Agnes Ozman claimed to have been the first to "speak in other tongues." Parham later recalled that for several days after most of those assembled experienced speaking in other tongues as the Spirit of God gives the utterance. Eventually some
students left the Bible school and traveled to Houston Texas and some to Los Angeles
California spreading the new message of “speaking
in tongues is the evidence that the believer has received the baptism of the
Holy Ghost” (in harmony with Acts 2:1-4). Six years later another group
led by William Seymour assembled in a rundown former AME—Methodist
Church in downtown Los Angeles. He was
acquainted with Parham and the "Pentecostal: message and had told his
followers about this
strange new experience of “speaking
in tongues” and urged them to seek the same experience.
Like the students in Topeka, they
also received the "apostolic experience of speaking in other tongues."
Revival broke out and within a few months
Azusa Street was the "shot heard around the world. Within a few
years this Azusa Street troupe had carried the good news of Pentecost around the world. As news of
the Azusa Street Revival spread people throughout the United States and the world came to the
Azusa Street Mission to experience “Pentecost” for themselves. |
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Ninety-nine years has passed since people first spoke in tongues at the Mission at 312 Azusa Street. It is estimated since 1901, over 500 million people worldwide have spoken in other tongues. Today, there are 100’s of Pentecostal groups claiming millions of members. The exact number of Pentecostal sects, groups, churches, and members are hard to measure: and there are several reasons for the uncertainty in number. First, some Pentecostals will not describe or allow anyone to call them a denomination. To them a "denomination" is a man made thing and "not of God;" So they refer to themselves using terms such as Association, Affiliation, Assembly, Church, and so forth. Next, some "Pentecostal" churches are independent refusing to be afilliated with any group for in doing so would be submitting to man and--"we submit to no one 'cept God Almighty!" Additionally, there is no standardized measure for membership. For example; some churches only count as members people which have spoken in tongues. Whereas in other groups one must be baptized and have spoken in other tongues to be member. Finally, because of the vast diversity between "Pentecostals" their exact number is an estimate at best. Many writers have attempted to define and explain what transpired at Azusa Street, and its influence on twentieth-century revivalism. Dr. Phineas F. Bresee, the founder of what is today the "Nazarene Church, had this to say of Azusa Street::
When the Nazarene Denomination was first organized it was called " The Pentecostal Church of the Nazarene." Joyfully Bresee was proven wrong in his prediction about Azusa's "small moment." By the end of the decade there were several Pentecostal Organizations one being the Assemblies of God, another being the Pentecostal Assemblies of the World to cite a few. Ironically due to the spread of "Pentecostalism," The General Assembly of 1919, officially changed the name of the Denomination to Church of the Nazarene because of new meanings that had become associated with the term "Pentecostal." This example illustrates the early attitudes about Pentecostals. Most Denominations at the time ignored them, viewing them at best as being misguided, deceived, or wayward Christians. Christian writings at the time generally fell into one of two camps: Pentecostalism was either portrayed and demonized as a "false" religion or experience, embraced by the lower people and so forth; or defended as the final move of the Spirit believing this experience empowered the believer to be just like one of the Apostles of the early church. Of course Pentecostalism didn't go away and is as strong and vibrant as ever. Eventually speaking in tongues was accepted by mainstream protestants by the efforts of Oral Roberts, FGBMFI, the changes brought by Vatican II, and endorsements from prominent Protestant leaders--such as Bishop Fuller (Presbyterian), and Dennis Bennett (Episcopalian) that speaking in tongues was acceptable. By 1974 the "Pentecostal" experience had blown through nearly every major Christian group, Catholics, Episcopalians, Lutherans, Mennonites, Orthodox, Presbyterians, and Methodists. Several groups--such as Baptists and Church of Christ--still regard "Pentecostalism" as not of God. However, "speaking in other tongues" is no longer found exclusively in Pentecostal churches. The "other side of tracks" experience has become vogue. This author is a student of Azusa Street for over 25 years: having received the “Pentecostal” experience in 1978. I have been directly associated with Pentecostal churches first as a member, then an associate minister, and finally pastor for over 20 years: The many years spent as a "Pentecostal" on both sides of the pulpit gives me license to make some austere statements based on my years of observing and fellowshipping Pentecostals. My observations will not be new to many Pentecostals because anyone who has received the “Pentecostal” experience and has spent time in a Pentecostal church can understand what happened to Azusa Street and its legacy. Frank Bartleman, was an eyewitness and a key participant in the early days of the Azusa Street Mission. Bartleman reports there were many small groups searching for a “Pentecostal” experience long before Azusa Street burst on the national scene. Thus contrary to many legends and stories, Azusa Street did not suddenly come out of nowhere. There are documented accounts of people speaking in tongues in the late 1890’s prior to the Topeka Kansas outpouring of January 1, 1900. Charles Parham the founder of the Bible school in Topeka, and an early leader of Pentecost was just one of many Christians seeking a deeper understanding of the scriptures. Azusa Street went through many growth spurts and then declined. Most historians believe the golden age of Azusa Street was from 1906-09. After 1909 the Mission gradually became a "colored" church and continued to decline; and by 1915 only a handful of members were left. The building was demolished in 1931 and the land lost to foreclosure in 1938. Why did the “glory” of Azusa Street only last three years? To understand why Azusa Street didn’t last, one must understand the character of the Pentecostal movement. There are several characteristics found in most Pentecostal groups. (1) Pentecostal groups are sectarian in nature, (2) Pentecostal sects have their roots in the holiness movement of the late 1800s, (3). Many Pentecostal sects have cultish teachings and doctrines; this is a result of their separation from "the world" and their ever-increasing infallible revelations and interpretations "sent by God" of the Holy Scriptures. These teachings leads to a belief embraced by many Pentecostals, that basically says, "if you're not one of us (i.e. do as we do and say) you're lost!" In short one cannot begin to understand the "Spirit" and what its all about unless or until you become one of us. Carnality was the problem that hindered Azusa Street and all of the early Pentecostal groups and leaders. Sadly, carnality still hinders Pentecost (and the entire body of Christ) today: Carnality is nothing new and is manifested by attitudes and acts of strife, division, racism, jealousy, fratricide, envy to name a few. Ironically, Bartleman’s 8th and Maple Church, and Seymour’s Azusa Street Mission were founded because of sectarian division. For example, it is alleged that Azusa Street started because William Seymour--a black minister--had been invited to preach in a black Nazarene church pastored by a "Mrs. Hutchinson." After Seymour preached his first sermon, proclaiming the "initial evidence" theory of the baptism in the Holy Spirit, he was locked out of the Nazarene church. He was then invited to stay in the home of Richard Asbury on Bonnie Brae Street until he could arrange his return to Houston. As providence would have it religious meetings began there and soon a search of the downtown Los Angeles area turned up an abandoned old building on Azusa Street that had been used variously as a AME—Methodist church, a stable, and a warehouse; and soon thereafter the Azusa Street Mission was born. Bartleman readily admits that over the course of his life, he abandoned many religious groups due to his personal viewpoints. Bartleman states he left Azusa Street because it began to formally organize, appointing elders, licensing committees and etc. Charles
Parham was locked out of Azusa Street after preaching
there only once. The “church elders” had disagreed with the content of his sermon
and decided to lock the doors to prevent him from preaching there again.
Consequently, Parham became a severe critic of Azusa Street and continued to criticize
it until his death.
When Martin Luther declared his split from the Roman Papacy in 1517, he is reported to have said that he feared the mantle of Christ had been rent and would continue to be rent. These words were prophetic in nature as the Protestant Church has hundreds of Pentecostal sects with many claiming to the “the original” or “the only Church” or “the true body,” or “having the only truth” (all of which is cultish ideology). Undoubtedly, the "spirit of the Corinthian church" is alive and well today in many of our churches. The Apostle Paul, in his writings to the Ephesians says, Til we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ (4:13). The church of the 20th century didn’t achieve unity; and the church of the 21st century is no closer to enjoying the unity of the faith, than it was in the days of the Apostle Paul. Schisms, and isms abound everywhere just as they did in Paul’s Corinthian church. Christians still argue over who is the most "anointed", who is really "The called", what denomination or sect is "The True Church" and so forth (just like the Corinthians argued amongst themselves--and again cultish in practice). Today's "Pentecostal Church" faces the same problems as did Azusa Street, and the Corinthian Church in Paul's day. Many Pentecost Sects are rife with factions, politics, clergy cultivating followings, private “revelations” and so forth. James wrote “For where envy and strife [is], there [is] confusion and every evil work (3:16). Strife and envy are carnal works that must be crucified along with the flesh and with the affections and lusts thereof (Galatians 5:16-26). Some Pentecostal churches are full of strife and envy. Many churches have been ripped apart by what Paul referred to as grievous wolves speaking diverse things, drawing disciples after themselves. (Acts 20:28-30). These wolves start new churches with their ill-gotten flock or they seize the pulpit of an established church wrecking havoc and taking vengeance on any that might oppose them. What becomes of any that would seek refuge there? What kind of Christian will they become? The Apostle Paul rebuked the Corinthian church because it tolerated and approved gross immorality. Unfortunately, like Corinth, wolves found their way into Azusa Street and did their damage. The same problems that plagued the Corinthian church plagued Azusa Street: envy, strife, divisions, carnality, racism, and so forth. The good news is that no church is doomed to failure, as Jesus said, “the gates of Hell shall not prevail” against the church. John’s warning to the Laodiceans is a warning to all of us. The Laodiceans couldn’t discern that they were wretched, miserable, poor, blind, and naked. The good news is that Jesus stands at the door and knocks. If anyone will hear him knock and open the door Jesus will come in to him and sup with him and he with me. This is a promise of success: promises that the church can lay claim to and hold fast to. A quote from Bartleman’s book AZUSA STREET sums up the problem: The last chapter of Bartleman’s book entitled "A Plea For Unity," sounds strangely relevant to those who are active in the present Pentecostal/Charismatic renewal movements. After experiencing a lifetime of sectarian strife and division, the more mature Bartleman concluded his book on Azusa Street with an ecumenical call for the unity of believers today, for the
"one body" that the prayer of Jesus may be answered, "that they
all may be one, that the world may believe" . . . we belong to the whole
body of Christ, both in heaven and in earth. Azusa Street met its demise and closed for the same reasons churches close today: indifference, strife, division, and so forth. Today's church can learn from past mistakes, glean the truth and guidance from the scriptures, discern the Spirits, and most importantly, humble and submit ourselves unto each other and God as this is our reasonable service (Romans 12:1). Azusa Street was full of people just like you and I. When we want to know why Azusa Street did not endure, all we have to do is look in the mirror. . May God bless you as you seek the Kingdom and His righteousness. Rev. Curtis Bond
Page last updated on 07/23/2005 |
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