Black Fire Reader: A Documentary Resource on African American Pentecostalism

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Duke University , is F. He is author of many books James F. Linzey is the chief editor of the Modern English Version Bible translation. His graduate education is a degree in religious studies from Fuller Theological Seminary De Arteaga , Ph. The Second Blessing of Spirit Baptism: January 26, 0 comments View Post. Black Fire Reader Estrelda Y. November 23, 0 comments View Post.

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There he taught that speaking in tongues was the scriptural evidence for the reception of the baptism with the Holy Spirit. On January 1, , after a watch night service, the students prayed for and received the baptism with the Holy Spirit with the evidence of speaking in tongues. Parham received this same experience sometime later and began preaching it in all his services. Parham believed this was xenoglossia and that missionaries would no longer need to study foreign languages.

After , Parham closed his Topeka school and began a four-year revival tour throughout Kansas and Missouri. Sanctification cleansed the believer, but Spirit baptism empowered for service.

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At about the same time that Parham was spreading his doctrine of initial evidence in the Midwestern United States, news of the Welsh Revival of —05 ignited intense speculation among radical evangelicals around the world and particularly in the US of a coming move of the Spirit which would renew the entire Christian Church.

This revival saw thousands of conversions and also exhibited speaking in tongues. In , Parham moved to Houston, Texas, where he started a Bible training school. One of his students was William J. Seymour , a one-eyed black preacher. Seymour traveled to Los Angeles where his preaching sparked the three-year-long Azusa Street Revival in People preached and testified as moved by the Spirit, spoke and sung in tongues, and fell in the Spirit. The revival attracted both religious and secular media attention, and thousands of visitors flocked to the mission, carrying the "fire" back to their home churches.

Moody 's revivals, the beginning of the widespread Pentecostal movement in the US is generally considered to have begun with Seymour's Azusa Street Revival. The crowds of African-Americans and whites worshiping together at William Seymour's Azusa Street Mission set the tone for much of the early Pentecostal movement. During the period of —24, Pentecostals defied social, cultural and political norms of the time that called for racial segregation and the enactment of Jim Crow laws. These groups, especially in the Jim Crow South were under great pressure to conform to segregation.

Though it never entirely disappeared, interracial worship within Pentecostalism would not reemerge as a widespread practice until after the civil rights movement. Women were vital to the early Pentecostal movement. Women did not shy away from engaging in this forum, and in the early movement the majority of converts and church-goers were female. The subsiding of the early Pentecostal movement allowed a socially more conservative approach to women to settle in, and, as a result, female participation was channeled into more supportive and traditionally accepted roles.

Auxiliary women's organizations were created to focus women's talents on more traditional activities.

Women also became much more likely to be evangelists and missionaries than pastors. When they were pastors, they often co-pastored with their husbands. The majority of early Pentecostal denominations taught pacifism and adopted military service articles that advocated conscientious objection. Azusa participants returned to their homes carrying their new experience with them.

In many cases, whole churches were converted to the Pentecostal faith, but many times Pentecostals were forced to establish new religious communities when their experience was rejected by the established churches. One of the first areas of involvement was the African continent, where, by , American missionaries were established in Liberia, as well as in South Africa by When the majority of missionaries, to their disappointment, learned that tongues speech was unintelligible on the mission field, Pentecostal leaders were forced to modify their understanding of tongues.

Early Pentecostals saw themselves as outsiders from mainstream society, dedicated solely to preparing the way for Christ's return. An associate of Seymour's, Florence Crawford , brought the message to the Northwest , forming what would become the Apostolic Faith Church by After , Azusa participant William Howard Durham , pastor of the North Avenue Mission in Chicago, returned to the Midwest to lay the groundwork for the movement in that region.

It was from Durham's church that future leaders of the Pentecostal Assemblies of Canada would hear the Pentecostal message. Cashwell the "Apostle of Pentecost" to the South , whose evangelistic work led three Southeastern holiness denominations into the new movement. The Pentecostal movement, especially in its early stages, was typically associated with the impoverished and marginalized of America, especially African Americans and Southern Whites. With the help of many healing evangelists such as Oral Roberts, Pentecostalism spread across America by the s.

International visitors and Pentecostal missionaries would eventually export the revival to other nations. The first foreign Pentecostal missionaries were A.

Pentecostalism

Barratt was influenced by Seymour during a tour of the United States. In , Giacomo Lombardi led the first Pentecostal services in Italy. The first generation of Pentecostal believers faced immense criticism and ostracism from other Christians, most vehemently from the Holiness movement from which they originated. Alma White , leader of the Pillar of Fire Church , wrote a book against the movement titled Demons and Tongues in She called Pentecostal tongues "satanic gibberish" and Pentecostal services "the climax of demon worship".

Godbey characterized those at Azusa Street as "Satan's preachers, jugglers, necromancers, enchanters, magicians, and all sorts of mendicants". Campbell Morgan , Pentecostalism was "the last vomit of Satan", while Dr. Torrey thought it was "emphatically not of God, and founded by a Sodomite". To avoid confusion, the church changed its name in to the Church of the Nazarene.

Simpson's Christian and Missionary Alliance negotiated a compromise position unique for the time. Simpson believed that Pentecostal tongues speaking was a legitimate manifestation of the Holy Spirit, but he did not believe it was a necessary evidence of Spirit baptism. This view on speaking in tongues ultimately led to what became known as the "Alliance position" articulated by A. Tozer as "seek not—forbid not". Zora Neal Hurston performed anthropological, sociological studies examining the spread of Pentecostalism. The first Pentecostal converts were mainly derived from the Holiness movement and adhered to a Wesleyan understanding of sanctification as a definite, instantaneous experience and second work of grace.

The Finished Work, however, would ultimately gain ascendancy among Pentecostals. After , most new Pentecostal denominations would adhere to Finished Work sanctification. In , a group of predominately white Pentecostal ministers and laymen from all regions of the United States gathered in Hot Springs, Arkansas , to create a new, national Pentecostal fellowship—the General Council of the Assemblies of God.

Many of these white ministers were licensed by the African-American, C. Mason under the auspices of the Church of God in Christ, one of the few legally chartered Pentecostal organizations at the time credentialing and licensing ordained Pentecostal clergy. To further such distance, Bishop Mason and other African-American Pentecostal leaders were not invited to the initial fellowship of Pentecostal ministers. These predominately white ministers adopted a congregational polity whereas the COGIC and other Southern groups remained largely episcopal and rejected a Finished Work understanding of Sanctification.

Thus, the creation of the Assemblies of God marked an official end of Pentecostal doctrinal unity and racial integration. The new Assemblies of God would soon face a "new issue" which first emerged at a camp meeting. During a baptism service, the speaker, R. McAlister, mentioned that the Apostles baptized converts once in the name of Jesus Christ, and the words "Father, Son, and Holy Ghost" were never used in baptism.

The terms "Father" and "Holy Ghost" were titles designating different aspects of Christ. Those who had been baptized in the Trinitarian fashion needed to submit to rebaptism in Jesus' name. Furthermore, Ewart believed that Jesus' name baptism and the gift of tongues were essential for salvation. Ewart and those who adopted his belief called themselves "oneness" or "Jesus' Name" Pentecostals, but their opponents called them "Jesus Only". Amid great controversy, the Assemblies of God rejected the Oneness teaching, and a large number of its churches and pastors were forced to withdraw from the denomination in Most of these joined Garfield T.

This church maintained an interracial identity until when the white ministers withdrew to form the Pentecostal Church, Incorporated. This church later merged with another group forming the United Pentecostal Church International. While Pentecostals shared many basic assumptions with conservative Protestants, the earliest Pentecostals were rejected by Fundamentalist Christians who adhered to cessationism.

In , the World Christian Fundamentals Association labeled Pentecostalism "fanatical" and "unscriptural". By the early s, this rejection of Pentecostals was giving way to a new cooperation between them and leaders of the "new evangelicalism", and American Pentecostals were involved in the founding of the National Association of Evangelicals.

Though Pentecostals began to find acceptance among evangelicals in the s, the previous decade was widely viewed as a time of spiritual dryness, when healings and other miraculous phenomena were perceived as being less prevalent than in earlier decades of the movement.

Latter Rain leaders taught the restoration of the fivefold ministry led by apostles. These apostles were believed capable of imparting spiritual gifts through the laying on of hands. One reason for the conflict with the denominations was the sectarianism of Latter Rain adherents. A simultaneous development within Pentecostalism was the postwar Healing Revival. Osborn , the Healing Revival developed a following among non-Pentecostals as well as Pentecostals.

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Many of these non-Pentecostals were baptized in the Holy Spirit through these ministries. The Latter Rain and the Healing Revival influenced many leaders of the charismatic movement of the s and s. Before the s, most non-Pentecostal Christians who experienced the Pentecostal baptism in the Holy Spirit typically kept their experience a private matter or joined a Pentecostal church afterward.

This initially became known as New or Neo-Pentecostalism in contrast to the older classical Pentecostalism but eventually became known as the Charismatic Movement. Because of this, the cultural differences between classical Pentecostals and charismatics have lessened over time. From Wikipedia, the free encyclopedia. Renewal movement within Protestant Christianity. For other uses, see Pentecost disambiguation.

Charismatic Movement Evangelicalism Oneness Pentecostalism.

Evangelicalism Charismatic movement Neo-charismatic movement. Nondenominational churches House churches. Baptism with the Holy Spirit. Word of wisdom and Word of knowledge. Countries by percentage of Protestants in and Pentecostal and Evangelical Protestant denominations fueled much of the growth in Africa and Latin America.

Christianity portal Arminianism portal. West Tennessee Historical Society. Seymour's holiness background suggests that Pentecostalism had roots in the holiness movement of the late nineteenth century. The holiness movement embraced the Wesleyan doctrine of "sanctification" or the second work of grace, subsequent to conversion. Pentecostalism added a third work of grace, called the baptism of the Holy Ghost, which is often accompanied by glossolalia. Seymour took from Parham the teaching that the baptism of the Holy Spirit was not the blessing of sanctification but rather a third work of grace that was accompanied by the experience of tongues.

A Country Survey of Pentecostals. In fact, in six of the ten countries surveyed, more than four-in-ten Pentecostals say they never speak or pray in tongues," pp. Retrieved 22 October — via www. The Word of Knowledge in Tradition". Accessed May 24, Thomas Nelson Publishers, , The most recent and collegiate work was done by David S. A Oneness Pentecostal Perspective. Retrieved on June 13, Archived from the original on Johansson in Patterson and Rybarczyk , pp. Accessed August 26, General Council of the Assemblies of God. Pentecostal Power and Politics after Years".

Christianity Without the Cross: A History of Salvation in Oneness Pentecostalism. Encyclopedia of Pentecostal and Charismatic Christianity.

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Encyclopedia of Women and Religion. Nielsen Book Data Publisher's Summary In , the contemporary American Pentecostal movement celebrated its th birthday. Over that time, its African American sector has been markedly influential, not only vis-a-vis other branches of Pentecostalism but also throughout the Christian church.

Yet despite its being one of the fastest growing segments of the Black Church, Afro-Pentecostalism has not received the kind of critical attention it deserves. Afro-Pentecostalism brings together fourteen interdisciplinary scholars to examine different facets of the movement, including its early history, issues of gender, relations with other black denominations, intersections with popular culture, and missionary activities, as well as the movement's distinctive theology.

Bolstered by editorial introductions to each section, the chapters reflect on the state of the movement, chart its trajectories, discuss pertinent issues, and anticipate future developments. Nielsen Book Data In , the contemporary American Pentecostal movement celebrated its th birthday. Nielsen Book Data

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