Welcome to From the Forfeit.
Each week we bring you a different message
from some of history's greatest speakers in the
Christian faith, and powerful sermons from modern preachers
too.
This week we have Matt Gibson with his
message, The Azusa Street Revival of 1906.
The world had just entered the 20th century.
The United States was under the leadership of
its 26th president, Theodore Roosevelt.
And Los Angeles was about to experience something
it could never have imagined.
A sharing of beauty, a most remarkable speech,
the story of real events, real people.
It was a warm April day in the
spring of 1906, when a group of African
American Christians gathered in a simple home on
Bonnie Brake Street in downtown Los Angeles, where
they prayed and waited on God's spirit.
A pastor teacher named William Seymour was with
them that night.
The son of a slave who fought in
the Civil War for the Union Army, Seymour
left his home in Louisiana at an early
age and became a committed Christian after smallpox
blinded him in one eye.
The night of April 9th, Seymour met with
a small gathering of people.
He preached from the Bible, Acts 2-4.
All of them were filled with the Holy
Spirit and began to speak in other tongues
as the spirit enabled them.
A man named Edward S.
Lee was baptized in the spirit and began
to speak in tongues.
Soon after, a woman named Jenny Moore was
also baptized in the spirit.
It seemed as if a vessel broke within
me and water surged up through my being,
which, when it reached my mouth, came out
in a torrent of speech and languages God
had given me.
Jenny Moore.
What happened inside that house sat on a
hill, separated fathers from sons and mothers from
daughters.
It invited ridicule from the press and divided
congregations in Los Angeles and all over the
United States.
At the same time, it changed lives forever
and forged friendships that crossed racial and economic
barriers that endured until death.
By the end of April, the Bible study
on Barney Bray had grown so rapidly that
it moved to new quarters on Azusa Street.
Within a year, as many as 1,300
people crowded into the hall and gathered out
on the 3rd Street to attend meetings.
Upstairs, walls were full of crutches and canes
left behind by those who had been healed.
It spawned a dozen denominations, and today, roughly
600 million people worldwide trace their spiritual roots
to its dirt floors and plain wooden altar.
History refers to what happened inside the whitewashed
wood structure at 312 Azusa Street as the
Azusa Street Revival.
In the late
1800s and early 1900s, America had one foot
in its pioneer past and another in the
Industrial Age.
Sugar was four cents a pound, and eggs
were a penny apiece.
But a three-minute phone call from Denver
to New York cost $11, more than a
week's wages.
Only one in ten Americans had a high
school education.
Yet, by 1903, the Wright brothers had lifted
off from Kitty Hawk in a contraption they
called a lighter-than-air plane.
Thousands of miniature movie theaters known as Nickelodeons
were offering Americans a five-cent peak at
moving pictures, and Thomas Edison had already produced
a feature film.
The nation had one foot in the past,
and the other tentatively placed in the future.
And so did the church.
Things began to change before the turn of
the century when the Wesleyan Holiness Movement that
sprang up after the Civil War claimed sanctification
was a second work of grace and abandoned
its attempts to convince the Methodist Church of
the doctrine.
New denominations sprang up around the country and
gravitated toward a third work of grace.
They called the baptism in the Holy Spirit.
The first people in the world, the first
time they heard about Pentecost was from Azusa
Street.
In Europe, they always said it started at
Azusa Street.
So as far as I'd say American Pentecostalism
started in Topeka, worldwide Pentecostalism started at Azusa
Street.
Well, Azusa Street is, of course, a point
which historically the contemporary Pentecostal charismatic movement points
back to as perhaps the awakening that spawned
so much of what is taking place globally
today.
Not just the remarkable nature of speaking with
tongues, but the ongoing flow of the supernatural
that is characterized by the gifts or the
charismata of the Holy Spirit.
Among those men and women who sought a
closer walk with God was a young William
J.
Seymour.
If you would have to say who was
the Luther or the Calvin or the Wesley
of the Pentecostal movement, you just about have
to say Seymour.
And that the movement really originated in a
little black church that became integrated in Los
Angeles.
As near as we can tell, he was
the child of individuals who had been, I
think, formerly slaves.
He spent some time trying to find, after
the end of slavery, his relatives, his family,
had some degree of success.
Somewhere along the way he lost the sight,
as near as we can tell, in one
of his eyes.
He became associated with religious circles and ultimately
started to associate with individuals who were the
precursors of modern-day Pentecostals.
Seymour and those who were with him knew
that the revival wasn't about them.
They walked in great humility.
They were people that were from the wrong
side of town for the most part.
And yet their humility was visited by God.
It allowed for what many have considered some
of the greatest harmony in the history of
Christianity.
Seymour's father, Simone Simone, was a slave and
a brick-worker by trade, who fought in
the Civil War with the Corps Africain.
Simone died from diseases he contracted in the
Louisiana swamps while serving with the Union Army,
and his passing left his family destitute.
His son, William, left behind his home in
Centerville, where he straddled the fence between Baptist
and Catholic traditions and migrated north to Indianapolis.
There he joined an all-black congregation and
worked as a waiter to support himself.
From Indianapolis, Seymour moved to Cincinnati, where he
experienced the second work of grace, known as
sanctification to the people in the holiness movement.
Sanctified means getting certain things out of your
life that are destructive, that are sinful, and
that's sanctifying oneself.
I think sanctification is the second work, is
a process, because once you're born again, you
are set apart, and God begins to deal
with you.
You hate the things you once loved.
You love new things.
You know, you love things you never thought
you would love.
I think that's the process of sanctification.
During that time, Seymour associated himself with the
Evening Light Saints, also known as the Church
of God, Anderson, Indiana.
Daniel Warner's small denomination was known for its
teachings on sanctification and on Christian unity.
Members lived austere lives, patterned after the first
century saints.
They did not drink coffee, nor did they
wear jewelry or attend popular entertainment.
By 1904, Seymour had traveled south and west
to Jackson, Mississippi, where he was discipled by
Charles P.
Jones, a co-founder of the Church of
God in Christ.
In 1905, Seymour moved to Houston, where a
holiness preacher named Lucy Farrell introduced him to
Charles F.
Parham.
Parham was the leader of the Topeka outpouring
of 1901 and was a recognized full gospel
preacher.
There's been a lot of discussion between historians
as to where the Pentecostal movement started.
You have to say that the doctrine and
the experience was pioneered by Charles Fox Parham
in 1901 in Topeka, Kansas.
That's the beginning of the movement as a
distinct theological movement with a distinct experience.
They called it the touch felt around the
world.
And then his disciple, Seymour, comes to Los
Angeles and the great Azusa Street revival takes
place.
But it didn't become a worldwide movement until
Azusa Street.
So what I see is that you had
two major founders of the movement, Parham and
Seymour.
And you had to have both.
Seymour studied under the apostolic faith evangelist who
taught three separate works of the Holy Spirit,
salvation, sanctification, and the baptism in the spirit.
Based on the second work of grace, the
sanctifying aspect is quite key because it was
in the aspect of being sanctified that the
group in Topeka, Kansas and other parts of
the country seriously sought God.
They sought God because now when you start
talking about living a certain life, ordering your
life a certain way, now you understand that
your energies aren't sufficient for that.
Salvation.
When a person receives Jesus Christ into their
heart, the power of God is now living
within them.
Sanctification is the cleansing up of the old
person into this new person because of the
power of God operating in their life.
Curiously, Parham's Bryan Hall Bible School was racially
segregated, and Seymour was obliged to listen to
Parham's lessons from the hallway.
He was not allowed to sit with his
white brothers and sisters in class, nor was
he allowed to tarry with them at the
altar.
Those humbling circumstances did not make William Seymour
bitter.
Instead, they focused his attention on God.
Years later, Parham would call Seymour, the most
humble man I ever met.
While God humbled Seymour in Houston, the prayers
of thousands and the work of many hands
prepared Los Angeles for revival.
It would be a great mistake to attribute
the Pentecostal beginning in Los Angeles to any
one man, either in prayer or preaching.
Pentecost did not drop suddenly out of heaven.
Frank Bartleman.
This was especially true during 1905, when a
physically infirmed Bartleman worked the streets of Los
Angeles and called for revival wherever he went.
Like a modern-day John the Baptist, Bartleman,
an itinerant pastor, spent most of his nights
in prayer.
His days preaching, distributing tracts, and promising Los
Angeles that revival was coming.
Frank Bartleman is a funny guy.
He has an odd pedigree, in a sense.
He's reared in Pennsylvania.
His father's a Roman Catholic.
His mother is a Quaker.
It's an odd mix.
He is converted as a young man, I
think, through Temple Baptist Church in Philadelphia.
And it feels like he's called into ministry.
Frank Bartleman was not involved with the Topeka
revival.
He had come to Los Angeles from the
east, but there was no connection between him
and Charles Palm before he came and met
William Seymour.
Bartleman used to come and see my father.
And I remember he was kind of a
tall, stiff man and carried a little black
bag.
Oh, I was probably seven or eight or
nine.
Bartleman wasn't alone.
Joseph Smale, pastor of the First Baptist Church
of Los Angeles, sought more of God and
traveled to Wales to meet Evan Roberts, leader
of the Great Welsh Revival of 1904.
That revival so changed the complexion of Welsh
society that mules pulling coal loads out of
the mines had to be retrained because the
teamsters who urged them on now did so
without anger or cursing.
When Smale returned to Los Angeles, energized by
the experience in Wales, he was instrumental in
the birth of a revival that went on
for four months.
Smale promised his congregation, Pentecost has not come,
but it is coming.
After 15 weeks of nonstop revival meetings, detached
his congregation's patience and tested their commitment, and
then the pastoral committee of the First Baptist
Church of Los Angeles voted to dismiss Smale.
A disappointed Frank Bartleman commented, What an awful
position for a church to take.
To throw God out.
While attending Bible school in Houston in 1905,
William Seymour pastored Lucy Farrell's Small Holiness Church
while she traveled to Kansas with the Palms.
A visitor from Los Angeles named Neely Terry
attended services and came away impressed with Seymour.
When she returned to Los Angeles, she recommended
Seymour to a small group of believers pastored
by Julia Hutchins.
They sent Seymour train fare and invited him
to come west.
Although Palm did not feel Seymour was ready,
Seymour felt differently.
It was 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 there and do
her work when 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.
Seymour crossed an America in which two out
of three citizens lived rurally.
There were 8,000 cars in the United
States, but only 144 miles of paved roads.
There were no skyscrapers in the Los Angeles
of that day, even though the traffic was
quite modern.
Los Angeles had 256 churches, or one church
for every 1,000 people.
By February 1906, the hearts of many believers
in those churches were on fire, stirred up
by the Holy Spirit.
They felt that God himself was standing in
the doorway.
The Pentecostal manifestation did not come like a
huge prairie fire.
For years there had been a necessary time
of preparation as God readied the hearts of
his people.
At Reverend Smale's New Testament Church, believers joined
hands one afternoon in February after a service
and prayed that God would pour out his
Spirit speedily with signs following.
Frank Bartlett.
As Smale's congregation prayed, Julia Hutchins and the
eight families that had sent Seymour train fare
left the Bonny Bray home of Richard and
Ruth Asbury and leased a building on Santa
Fe.
There they waited for the arrival of William
Joseph Seymour.
As Seymour's train chugged westward across the Arizona
desert, there were 46 states in the Union
and $46 million in the Treasury.
Construction on the Titanic had not yet begun,
and the tallest structure in the world was
the Eiffel Tower.
Babe Ruth was 11.
Seymour arrived at the Santa Fe Railway's Legram
Station on February 22.
On that platform a traveler was just as
likely to hear Spanish, German, Chinese or Russian
as he was English.
Even though some claim Hutchins wanted to turn
over her small flock to Seymour, his emphasis
on tongues and his pre-millennialist views alarmed
her.
After Seymour preached enough sermons to clarify his
doctrinal position, she locked him out of the
facility.
After only a week in Los Angeles, the
holiness man from Houston had worn out his
welcome.
Unemployed and discouraged, Seymour accepted an invitation to
break bread at the home of Edward S.
Lee of the Peniel Mission.
The gracious Lee knew his guest had nowhere
to go, so he invited Seymour to remain
at his home.
Except to offer him hospitality, Lee did not
know what to do with Seymour, and Seymour
did not know where to turn next.
Together, the two men turned to prayer.
Sometimes they prayed all night, and in the
morning, Lee would get off his knees and
leave for his job at a local bank
while Seymour remained behind, praying and reading God's
word.
As the days went by, other believers heard
of Seymour's devotion to prayer and came to
the Lee home and joined him.
Soon, Seymour increased his daily prayer time from
five hours to seven hours a day.
Richard and Ruth Asbury invited him to hold
a prayer meeting at their home.
After their invitation, Seymour sent to Houston for
two helpers, Joseph A.
Warren and Lucy F.
Farrell, and entered into a season of prayer
at the home on Bonnie Brae.
On April 6th, the humble pastor proposed a
ten-day fast to his small band of
believers.
Edward S.
Lee and his wife signed on, as did
Emma Cotton, the Asburys, and a woman who
later became Seymour's wife, Jenny Moore.
Lee and Seymour walked to the Asbury home.
After singing and lots of prayer, Seymour preached
on Acts 2-4.
All of them were filled with the Holy
Spirit and began to speak in other tongues
as the Spirit enabled them.
The baptism of the Holy Spirit is the
infilling of God.
God is operating in such a way, there
are manifestations.
Speaking in tongues is when we aren't able
to articulate the way we are accustomed to,
because it's not cognitive, it becomes a spiritual
experience.
Speaking in tongues is a spiritual communication connecting
us directly with God.
The infill of the Holy Spirit, we believe,
is the initial physical evidence, and the proof
of that is down through the years, those
who have received this experience have spoken and
do speak in other tongues, as the Spirit
gives the enablement.
So not only is it biblical and Bible
-based, but it is historical because of the
subsequent experiences by those who have received the
infill of the Holy Spirit.
Your spirit joins in with the Holy Spirit
as you pray in tongues, so that you're
brought into the presence of God in a
new way.
I think a lot of people have lack
of knowledge, and they don't bother to study
and to learn about the gifts of the
Spirit.
So I would really encourage anyone that doesn't
know much about the gifts of the Spirit,
or has been taught against speaking in tongues,
doesn't speak in tongues, but would like to
speak in tongues, don't know if they want
to speak in tongues, I encourage them to
be open, and to study, and to read,
and to pray about it, and to ask
God to do a full work in their
life, with everything that He wants them to
have.
Around 6 p.m., Seymour prayed for Lee,
and his friend began speaking in tongues.
At the same time, Jenny Moore fell from
her stool.
The power of God fell, and I was
baptized in the Holy Ghost and fire, with
the evidence of speaking in tongues.
As I looked to God, it seemed as
if a vessel broke within me, and water
surged up through my being, which, when it
reached my mouth, came out in a torrent
of speech in the languages God had given
me.
The message came with power, so quick that
but few words would have been recognized.
Interpretation of each message followed in English.
I sang under the power of the Spirit
in many languages, and in the home where
the meeting was held, the Spirit led me
to the piano, where I played and sang
under inspiration, although I had not learned to
play.
Acts 2-4 said that they were all
filled with the Spirit and began to speak
with other tongues, as the Spirit gave them
utterance.
I think you have to do some things
in faith.
You begin, you open your mouth, you move
your lips, you move your tongue, but He
gives the shape of that beautiful sound, and
He knows what He's praying through you.
And this goes beyond your mind.
For if I pray in an unknown tongue,
my spirit prayeth, but my understanding is unfruitful,
that means my mind.
Now listen to this carefully.
For if I pray, that's if I do
this, if I pray in an unknown tongue,
my spirit prayeth.
1 Corinthians 14, I think it's the first
verse, says He that speaketh in an unknown
tongue speaketh not unto men, but unto God.
For no man understandeth Him, howbeit in the
Spirit he speaketh mysteries.
So that means God's going to let me
speak to Him in the Spirit, and He's
not going to let you.
God is not a respecter of persons.
Everybody should want to speak directly to God.
So that's one of the few scriptures that
tell you you can speak directly to God.
And then Jude 20 says build up yourselves
on your most holy faith, praying in the
Holy Spirit.
Everybody should want to do that.
Several other believers were knocked to the ground
by the power of the Spirit.
Their shouts of joy could be heard throughout
the neighborhood.
Curious neighbors gathered, and when the faithful moved
to the front porch, they spoke in tongues
and praised God.
And the word spread rapidly.
By the next morning, the crowd of witnesses
had grown so great that it was difficult
to approach the house.
Standing on a slight rise, the structure's placement
made the porch a natural pulpit.
For three days and nights, the prayer group
worshiped God continually.
Hundreds came to Christ.
And at four in the morning on the
third day, Brother Seymour was baptized in the
Holy Ghost.
You see, if I am not desirous of
the infilling of the Holy Spirit, the Holy
Spirit, the third person of the Trinity, is
not going to force Himself upon a person.
It's a result of desire.
They that hunger and thirst after righteousness shall
be filled.
Then in February of 1976, I was crying
out to God, and I'll never forget it.
And I was on my way to work,
and I just said, God, there's got to
be more than this.
Something's wrong in my life.
You have to do something.
I can't go on like this anymore.
And that day, in my automobile, I was
filled with the Holy Spirit.
I just had a phenomenal touch from God.
You know, different people experience a touch from
God and express it in different ways.
For me, I felt like someone took my
head off, filled me full of liquid love,
and put my head back on and turned
me loose.
And I know in the book of Acts,
the early disciples were accused of being drunk
because they were acting very unusual.
Well, I felt like I was drunk, but
in a different way.
I felt like for about three weeks I
was drunk on the love of God.
Many strange things had happened in Los Angeles
in the name of religion.
And A.G. Osterberg, pastor of the Full
Gospel Assembly, felt it was his duty to
protect his flock from fanaticism and to lead
them in the paths of righteousness.
He decided to secretly attend the Bonnie Braid
prayer meeting.
My idea of going alone was a lost
cause.
When three of my deacons, Brothers Worthington, Weaver,
and Dodd, announced they were going to the
prayer meeting, that meeting on Bonnie Braid convinced
me, not because of the speaking in tongues
or the pattern of the meeting, but because
I could sense they were spiritual people.
There was no nonsense going on.
Although I didn't quite understand the matter of
speaking in tongues, I was convinced these people
were sincere.
That night, as I drove home, I asked
myself, Arthur, what are you going to do?
A.G. Osterberg, Full Gospel Businessman's Voice, May
1966.
Osterberg's response was to gather his church together
and study the book of Acts.
Some persons attending the meeting in those early
days of revival were not seekers of truth,
but came to mock them and find fault,
and they do so presently.
But this is true of every mighty work
of the Spirit.
It would be unlike Satan not to stir
up opposition, indiscretions, and counterfeiting, because he is
an expert at such things.
Yes, he has as many counterfeits among the
Pentecostals as he does among the Methodists.
A.W. Oregon.
If, for example, in one of our services,
someone, which is common in a lot of
charismatic Pentecostal churches, but if someone just started
running up and down the aisles, you know,
I feel the Lord.
I always feel a little bit conflicted, because
on the one hand, if that's the Lord,
I don't want to turn that down.
On the other hand, I wonder, but is
that just that person responding to the Holy
Spirit and kind of getting a little bit
out of order?
The balance between the move of the Spirit
and what Paul says, doing things decently and
in order, which you wrote to a charismatic
church, that's always a tough balance.
On the other hand, I believe sometimes God
can give us even eccentric people, and God
gave them to us, not so much for
us to settle them down.
Maybe they need to learn to be more
mature, but he also gives us people like
that to raise our spiritual temperature.
So even when I correct things, when something
to me gets a little bit out of
whack, I always ask myself, but is God
still saying something through this?
Three times a day, seven days a week,
for three years the services went on, led
by the Spirit, not by the will of
men.
One of the brothers would open in prayer
and commit the meeting to God to keep
us from emotionalism and crooked spirits.
Apostolic Faith, 1908.
If someone would pound the seat with their
hand, Brother Seymour would go to them gently
and tap them on the shoulder and say,
Brother, that is the flesh.
And a holy hush and quietness would settle
down upon those tarrying there.
At times, someone or some teacher would get
up in the audience to read a scripture
or preach a sermon, or give a long
testimony, and Brother Seymour would say, Dear loved
one, these meetings are different from any you
have ever seen.
These are holy ghost meetings, and no flesh
can glory in the presence of our God.
Rachel Sizelove.
A word concerning Brother Seymour, who is the
leader of the movement under God.
He is the meekest man I have ever
met.
He walks and talks with God.
His power is in his weakness.
He seems to maintain a helpless dependence on
God, and is as simple-hearted as a
little child, and at the same time so
filled with God that you feel the love
and power every time you get near him.
Apostolic Faith.
February, March, 1907.
Testimony of William Durham, pastor of the North
Avenue Mission in Chicago.
Brother Seymour generally sat behind two empty shoeboxes,
one on top of the other.
He usually kept his head inside the top
one during the meeting and prayer.
There was no pride there.
The services ran almost continuously, and the place
was never closed, and it was never empty.
The meetings did not depend on a human
leader, but God's presence became more and more
wonderful.
In that old building, with its low rafters
and bare floors, God broke strong men and
women and then put them together again for
his glory.
Pride and self-assertion, self-importance and self
-esteem did not survive for long in that
place.
Frank Bartolin.
No collections were taken.
No bills were posted to advertise the meetings.
No church or organization was back of it.
All who are in touch with God realized
as soon as they entered the meetings that
the Holy Ghost led us.
Apostolic Faith.
November, 1906.
No subjects or sermons were announced ahead of
time, and there were no special speakers.
All was spontaneous, ordered of the Spirit.
We wanted to hear from God through whomever
he might choose to have speak.
Frank Bartolin.
Don't leave this meeting and talk about tongues.
Instead, try to get people saved.
But when you go, remember apostolic power will
bring apostolic persecution.
If God, for Christ's sake, has forgiven your
sins, you know it.
And if you do not know it better
than you know anything in this world, you
are still in your sins.
If he has given you a clean heart
and sanctified your soul, you know it.
If you do not know it, the work
is not done.
When you are sanctified, people can see it
in your life.
But when he baptizes you in the Holy
Ghost, it brings a holy boldness to stand
up before the world without fear.
Men may say it is of the devil
and you are drunk, but glory to God,
there is a power behind you that men
and women cannot deny.
The enchanting strains of the heavenly choir that
sang hymns under the evident direction of the
Holy Spirit, both as to words and tune,
thrilled my whole being.
It was not something that could be repeated
at will, but was supernaturally given for each
special occasion and was one of the most
indisputable evidences of the presence of God's power.
The singing inspired a holy awe, a feeling
of indescribable wonder in hearers with a devout
attitude.
March 18th, April 8th, 1916 No instruments of
music are used, none are needed, no choir,
but bands of angels have been heard by
some in the Spirit, and there is a
heavenly singing that is inspired by the Holy
Ghost.
Apostolic Faith, November 1906 Twenty persons joined in
singing the heavenly chorus.
It was the most ravishing and unearthly music
that ever fell on mortal ears.
It seemed to me then, and still does,
that I did not belong in that chorus,
for it came directly from heaven.
I was a boy and had accompanied my
mother, a devout Catholic woman, before she came
to Asusa.
As we moved to an open spot on
a near bench, I suddenly felt a chill,
and the hair on my arms, legs, and
head stood on end.
It felt as if I was surrounded by
God.
I was trembling, and so was my mother
and everybody else.
In most churches, children would be twisting in
their seats and running up and down the
aisles, but not at Asusa.
Everyone was quiet, even babies in their mothers'
arms.
It was not their parents who kept them
quiet, because nobody said a word, not even
a whisper.
As my hands shook and the hair on
my arms stood up, people suddenly rose to
their feet and their hands shot towards heaven.
My hands went up with theirs, though I
hadn't tried to raise them.
Even the hands of babes in arms shot
towards heaven.
Strong men began to cry out loudly, and
then the women followed.
As I looked over the congregation, another chill
ran down my spine.
It was as if ocean waves moved from
one end of the congregation to the other.
Wave after wave of the Spirit rippled through
the hall like a breeze passing over a
cornfield.
When the hair on my arms settled down,
so did the people.
They settled back into their seats and prayers,
buzzed through the hall.
Then tongues of fire suddenly appeared over the
heads of some of them, and a black
man with a shiny face began to speak
in tongues.
As he spoke, a blind white woman came
off the bench like a jack-in-the
-box, and she cried out, Oh my blessed
Jesus, I can see!
I can see!
Praise for the precious blood of Jesus sprang
to our mouths.
The crowd seemed to have forgotten how to
sing in English, and out of their mouths
came new languages, in a heavenly harmony that
no human being could have learned.
I cannot describe it, and no human being
could ever duplicate it.
We sang heavenly choruses, and in between each
chorus our eyes filled with tears.
A.C. Valdez, Fire at Azusa.
Lives were changed at Azusa Street, and through
them, thousands came to experience the baptism with
the Holy Spirit.
And through those thousands, tens of thousands, and
then millions more.
You've been listening to From the Pulpit.
This week you heard Matt Gibson with his
message, The Azusa Street Revival of 1906.
Tune in next week for another powerful message
from God's Word on From the Pulpit.