William Seymour was the primary person who started the Azusa Street Revival. The revival movement eventually grew into the Pentecostal Outpouring and Charismatic Movement.
Seymour was born to slaves in Louisiana and baptized in the Roman Catholic Church but attended New Providence Baptist Church. Louisiana had high incidents of racial violence that affected Seymour’s emphasis on racial equality. He traveled to northern cities like St. Louis and Indianapolis and became a born-again Christian in Indianapolis.
While in Houston, Seymour attended Charles Parham’s Bible School. Eventually he received his ministry license from Parham’s Apostolic Faith Movement. Parham was teaching on the Baptism of the Holy Spirit and the Gifts of the Holy Spirit.
When Neely Terry, an African American Seymour visited family in Houston, she visited Seymour’s church. After she heard him speak about receiving the Holy Spirit, she invited him to speak in Los Angeles. Parham encouraged Seymour to go by giving him a financial blessing.
In February, 1906, two days after Seymour arrived in Los
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Angeles he spoke at a church pastored by Julia Hutchins at the corner of Ninth Street and Santa Fe Avenue. His first sermon was on speaking in tongues and the infilling of the Holy Spirit. When Seymour returned, he discovered that Hutchins had padlocked the door. Not everyone rejected his preaching and he was invited to hold Bible studies and prayer meetings at the home of church member, Edward S. Lee. Shortly after Seymour and his small groups were invited to speak at the home of Richard and Ruth Asberry at 216 North Bonnie Brae Street.
White families also came to the meetings, and the group prayed regularly to receive the Baptism of the Holy Spirit. Jennie Moore who later became Seymour’s wife also spoke in tongues. On April 12, 1906, Seymour spoke in tongues after praying all night. News about the meetings quickly spread, and African Americans, Latinos and White residents would gather to hear preaching from the porch of the Asberry home. The people came from all income levels and religious backgrounds. The entire congregatioin from Hutchins’s church were attending the meetings, and Hutchins eventually spoke in tongues. The front porch collapsed, and the group was forced to look for a new meeting place. Historian Vinson Synan wrote that a neighbor describe the meetings at 216 North Bonnie
Brae: “They shouted three days and three nights. It was Easter season. The people came from everywhere. By the next morning there was no way of getting near the house. As people came in they would fall under God's power; and the whole city was stirred. They shouted until the foundation of the house gave way, but no one was hurt.” (Synan, Vinson, 2001. The Century of the Holy Spirit: 100 years of Pentecostal and Charismatic Renewal, 1901–2001. Nashville: Thomas Nelson Publishers. pp. 42–45. ISBN 0-7852-4550-2.) The group moved to 312 Azusa Street in a poverty area. Originally, it had been built for an African Methodist Episcopal Church. The news reported it as a tumble-down shack. Rent was only $8 per month. Singing was sporadic in a cappella, and sometimes in tongues. Some were slain in the spirit. Healing were taking place. Uneducated people were speaking in other languages that were interpreted by supernatural ability. People gave testimonies. Others preached freely, gave altar calls for salvation, sanctification and the Baptism of the Holy Spirit. People were shouting throughout the services. They did not take offerings, but anyone could support the revival by give into a container by the door. After the revival slowed down, Seymour and his wife Jennie continued on by pastoring a small congregation. Seymour had a heart attack on September 28, 1992, and Jennie led the church until 1931
Young Mary headed into the Residential School full of faith and ambition to devote herself to God’s true beliefs. She taught the Native children religion and music in class, which they all seemed to greatly enjoy. Although, it did not make up for all
Born March 7th 1912 in Westchester, Pennsylvania Rustin was raised by his mother, grandmother and grandfather along with 7 other sisters and brothers. Raised as Quakers this religious lIfe choice is something that helped set him apart from other civil right activist, taking the teachings and pacifism of the Quaker Rustin mixed them with the teachings of Gandhi non-violent protest and bring about change. (100 amazing facts about the negro/ Pbs.org)
Francis Marbury was considered to be a gifted preacher and teacher. It seems he was quite passionate about it. When he no longer had a public forum for these activities he focused his attentions in this area on ...
.... The most remarkable fact I found was the persistence of Williams with his trying to redeem Eunice. I made this connection with the realization of the fact that John and Stephen Williams were both ministers. Stephen didn’t lose faith until 1765, when Eunice’s husband passed away. When Stephen heard of the death of his brother in law, he thought Eunice would return home. The Kahnawake community had accepted Eunice as one of their own long before then. When her husband died, Eunice had a large support system behind her. Stephen eventually stopped writing Eunice; the last letter she received from him was dated 1761. Eunice wrote to Stephen in 1771, telling of her worry that she had not heard from him. In her letter to Stephen, Eunice told Stephen that her health was rapidly declining and she would not make another trip to visit; she would see him in the afterlife.
David Walker was “born a free black in late eighteenth century Wilmington,” however, not much more information is known about his early life. During his childhood years, Walker was likely exposed to the Methodist church. During the nineteenth century, the Methodist church appealed directly to blacks because they, in particular, “provided educational resources for blacks in the Wilmington region.” Because his education and religion is based in the Methodist theology, Methodism set the tone and helped to shape the messages Walker conveys through his Appeal to the black people of the United States of America. As evident in his book, Walker’s “later deep devotion to the African Methodist Episcopal faith could surely argue for an earlier exposure to a black-dominated church” because it was here he would have been exposed to blacks managing their own dealings, leading classes, and preaching. His respect and high opinion of the potential of the black community is made clear when Walker says, “Surely the Americans must think...
Montgomery, William. Under Their Own Vine and Fig Tree: The African-American Church in the South. Louisiana: Louisiana State University Press, 1993. Print.
This paper elaborates on the diverse contributions peoples of African descent have made to the pluralistic religious landscape of America and replicates various passages from our textbook. It focuses on the personal narratives of non-religious to religious leaders—exemplifying their influence on the African American religious movement during slavery and the reconstruction of America. Each section represents different historical periods, regional variations, and non-Christian expressions of African-American religion.
Richard Allen was enslaved at birth to a family in Philadelphia of a prominent lawyer and officeholder, Benjamin Chew. Allen was sold with his family to Stokely Sturgis, a farmer in Delaware in 1768. In 1777, Allen experienced a religious conversion to Methodist. And then he later purchased his freedom in 1780. Allen was co-founder of the Free African Society in 1787, he helped many during the Yellow Fever Epidemic of Philadelphia in 1793, and he established Mother Bethel’s African Methodist Episcopal Church in 1816.
preached against abuses in the church and attempted to shift the focus of religious faith
His father, Earl Little, was an outspoken Baptist minister and avid supporter of Black Nationalist leader Marcus Garvey. King attended segregated local public grammar schools in Georgia and graduated from high school at the age of fifteen after being skipped two grade levels. King then enrolled at Morehouse University in 1944 and graduated with a bachelor’s degree in sociology. He furthered his education after Morehouse at Crozer Theological Seminary in Chester, Pennsylvania and at Boston University, earning his doctorate. X attended reform school in Michigan after the death of his father.
In An Account of the Travels Sufferings and Persecutions of Barbara Blaugdone, Blaugdone describes her experiences as a traveling Quaker minister, most often those of persecution and imprisonment. Imprisonment was not an uncommon occurrence for Quakers, as Blaugdone exemplifies. Traveling from town to town, Blaugdone notes, “I had Prison in all those Places” (12). Although the Quaker ideal of denouncing the clergy was not necessarily uncommon, the Quakers were much more zealous in their pursuit to spread the Truth, therefore much of their persecution was due to their own perseverance (Trevett 18).
Reverend Parris became a minister because he regarded himself to be holy and was blessed by God
Jonathan Edwards was known as a “nurturing pastor, frontier missionary, and bold revivalist preacher of the gospel of Jesus Christ, Edwards exemplifies a man who integrated reason (the mind) and personal devotion (the heart) in unwavering dedication to the sovereign God revealed in creation and Scripture.” Jonathan Edwards spent much of his young life trying time to live and serve God through his works and deeds. He finally realized that it was impossible to earn his own salvation through his works and he accepted Christ as his Lord and Savior. Jonathan Edwards helped propel the First Great Awakening around 1733-1735, by directing some of the very first revivals from his Northampton, Massachusetts church. During some of these revivals Edwards preached sermons about salvation to his Puritan congregation. When these sermons were conducted amazing outbreaks of the Holy Spirit took place and people started recognizing their need for Jesus. This awesome move of God helped communities, households, and individuals to bond together in unity. These events continued to spread throughout the communities and most of the American colonies. Jonathan Edwards successful revivals were not without opposition. Edwards was drawing opposition and criticism from more traditional and strict Puritan leaders who were more concerned with religion. Jonathan Edwards then relocated to Stockbridge,
Biblical witness centers on the Spirits activity of “binding believers to Christ, incorporation them into the church as the body of Christ and equipping the church for mission.” Despite the best effort of the Church to be the hands and feet of Christ it is reassuring to know that the Spirit is still present and working in the hearts of people outside of the church’s work. Without the work of the Spirit in the hearts of believers and throughout the word, humanity would not know the love of God. The Holy Spirit gives liberates and brings new life it unites, encourages and brings hope to a world pledged by darkness.
Richardson, William E., and Dave Kidd. “Articles.” Pentecostal Evangel. General Council of the Assemblies of God. Web. 13 Nov. 2011.