AZUSA STREET: A DIFFERENT SPIRIT

For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough. (2 Corinthians 11:4).

Historians consider the Azusa Street revival to be the primary catalyst for the spread of Pentecostalism in the 20th century. By 1914, various denominations had sprung up, including the Church of God in Christ, the Assemblies of God, the United Pentecostal Church and the Pentecostal Church of God. {1} 

Charles Fox Parham (1873–1929) was a self appointed American preacher and evangelist known for his pivotal role as the founder of Pentecostalism. Parham was influenced by the radical holiness teaching of Benjamin Hardin Irwin and Frank W Sandford. 

Parham was the mentor of William J Seymour, the African-American catalyst for the Azusa Street Mission. Seymour's early life is very sketchy. He was born in 1870 to emancipated slaves in Louisiana and was raised in extreme poverty with little formal education. Seymour was part of the African American slave culture of syncretistic Catholicism that incorporated Hoodoo, a popular variation of Voodoo. His unfortunate background in the occult may explain reports that he received visions from God in his early life. After moving around quite a lot as a young man, at the age of 30, Seymour moved to Cincinnati, Ohio, where he joined the Church of God Restoration Movement aka The Evening Light Saints. This group was part of the radical Holiness movement that espoused the false doctrine of Christian perfectionism via a second work of grace known as "entire sanctification". In 1905 Seymour attended Parham's school where he adopted the belief that speaking in tongues was the sign of receiving the baptism in the Holy Spirit. Other dubious influences in Seymour's life were false teachers John G Lake and Fred Bosworth.

The Azusa Street meetings began on April the14th 1906 and continued until around 1915. From the outset Seymour's meetings were viewed with suspicion and were condemned both by the secular media and by Christian leaders due to their unorthodox character. 

There are many stories about the phenomena that occurred during the Azusa Street meetings. I will not go into all the specifics here since the subject is well documented elsewhere. In general, the meetings were characterized by excessive noise, ecstatic spiritual experiences, alleged miracles, dramatic worship services, glossolalia (speaking in tongues), and inter-racial mingling (which was illegal at that time under Jim Crow law). The meetings were very lengthy affairs. They began at mid-morning and continued until 3 or 4am the following morning. Seymour rarely preached and his practice was to pray with his head in a box during the meetings, apparently so that God would get the glory. 

"The meetings in Azusa Street were dramatic. People 'fell under the power', shook violently, jerked, and made loud noises. Fire was seen rising from the building to heaven and returning back down again. The 'cloud of the Spirit' was so thick that children would play hide and seek in the midst of the meetings. Bands of angels were seen at the mission. Tongues given were often interpreted by visitors from other nations who recognized the language. Miracles and healings were common events. One man who had lost his arm in a machinery accident received a new one instantaneously." {2} 

Assemblies of God: "To read the newspapers in 1906, one might have wondered about all the excitement in an old building on Azusa Street in the industrial part of the city. According to the Los Angeles Times, a bizarre new religious sect had started with people 'breathing strange utterances and mouthing a creed which it would seem no sane mortal could understand.' Furthermore, 'Devotees of the weird doctrine practice the most fanatical rites, preach the wildest theories, and work themselves into a state of mad excitement.'

If that didn't grab the reader's attention, the article continued by saying that, 'Colored people and a sprinkling of whites compose the congregation, and night is made hideous in the neighborhood by the howlings of the worshippers who spend hours swaying forth and back in a nerve-racking attitude of prayer and supplication.'  To top it all off, they claimed to have received the 'gift of tongues,' and what's more, 'comprehend the babel.' {3}

The Controversy

Many Pentecostals and Charismatics regard Azusa Street as a genuine move of God that restored the gifts of the Holy Spirit to the church. The gift of tongues was given particular prominence by both Parham and Seymour, although they differed on specifics. Parham was the first person to assert the central tenet of Pentecostalism, i.e. that speaking in tongues was the essential evidence that a Christian was filled with the Holy Spirit. Observers outside the mission were were concerned that the meetings attracted many spiritualist mediums, hypnotists and occultists whose contributions were disruptive. Troubled by the various phenomena and his inability to control the meetings, Seymour wrote to Parham asking for his assistance. After witnessing the pandemonium first hand, Parham was outraged and appalled. He accused the the mission of being overrun by hypnotic influences, familiar-spirit influences, spiritualistic influences, mesmeric influences, all kinds of spells, spasms, and falling in trances. Parham attempted to take over the meetings, but he was quickly rejected and a rift between the two men resulted.    

Parham: "I hurried to Los Angeles, and to my utter surprise and astonishment I found conditions even worse than I had anticipated. Brother Seymour had come to me helpless, he said he could not stem the tide that had arisen. I sat on the platform in Azusa Street Mission, and saw the manifestations of the flesh, spiritualistic controls, saw people practicing hypnotism at the altar over candidates seeking baptism; though many were receiving the real baptism of the Holy Ghost. After preaching two or three times, I was informed by two of the elders, one who was a hypnotist (I had seen him lay his hands on many who came through chattering, jabbering and sputtering, speaking in no language at all) that I was not wanted in that place." {4} 

Putting aside all the stories, the various manifestations and ecstatic experiences at Azusa Street, the real test is whether the doctrine of the baptism of the Holy Spirit as a subsequent distinct experience following conversion is scriptural. (1 John 4:1). 

  

Pentecostals generally teach that the baptism in the Holy Spirit is necessary based on Acts 8:5-17. I will attempt to put this teaching into context and put forward evidence that "another spirit" was at work at Azusa Street, and how this "revival" has fueled the excesses of the Pentecostal/Charismatic Movement aka the New Apostolic Reformation today. 

Philip went down to a city in Samaria and proclaimed the Christ to them. The crowds gave their undivided attention to Philip’s message and to the signs they saw him perform. With loud shrieks, unclean spirits came out of many who were possessed, and many of the paralyzed and lame were healed. So there was great joy in that city.. (Acts 8:5-8).

Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit, for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit. (Acts 8:14-17).

The biblical account that the Samaritan believers received the Holy Spirit some time subsequent to their conversion is not in dispute. Philip the Evangelist converted crowds of people in a Samarian city. (Acts 8:11-12). These converts received the word of God and had "only" been baptized in the name of Jesus. It was not until Peter and John came down from Jerusalem and prayed for them that they received the Holy Spirit. It is important to note that this account pertains to what happened in Samaria and nowhere else. Typically, Pentecostal/Charismatic teachers epitomize the folly of prescribing a blueprint for the church by utilizing a descriptive verse or passage of scripture in isolation. 

Significantly, two further passages indicate that the Holy Spirit was given to believers upon conversion. It is my contention that the gift of the Holy Spirit is the normative experience of anyone who genuinely believes the gospel of Jesus Christ and has repented of their sins as per Acts 2:38 and Acts 10:44-48:

Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. (Acts 2:38).

While Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God. Then Peter declared, “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days. (Acts 10:44-48).

There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Ephesians 4:4-5 cf.1 Corinthians 12:4).

Historically the Samaritans were loathed intensely by Jews and vice versa, so much so that the two groups did not associate with one another whatsoever. (John 4:9). The mutual hatred between the two groups goes back to the split between the northern kingdom of Israel and the southern kingdom of Judah during Rehoboam's reign. The Samaritans were the descendants of the Israeli remnant who remained in the land following the Assyrian invasion in 721BC and their intermarriage with foreigners.

It seems likely that John and Peter were tasked by the Lord to lay hands on the Samaritan believers personally as a special act due to the previous divisions between the two groups. The laying on of hands by John and Peter provided apostolic confirmation that the Samaritan believers were fully accepted by the church in Jerusalem. This act would quell any doubts about their acceptance that may later develop, and it would ensure the unity of the believers. 

You will recognize them by their fruits!

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. (Matthew 7: 15-20).

The extremes of charismania and what is referred to as "the gift of the Holy Spirit" is the complete antithesis of the fruit of the Holy Spirit. (2 Corinthians 11:4). This dangerous doctrine divides believers into two classes, those who supposedly have received the Holy Spirit and those who supposedly have not. The manifestations described in the Azusa Street meetings are never mentioned in the New Testament as evidence of the Holy Spirit. These same frenzied manifestations, such as convulsions, jerking, animal noises etc. are common phenomena in many Pentecostal/Charismatic churches today and directly contradict the scriptures regarding orderly worship and self-control. (1 Corinthians 14:33; Galatians 5:23). These groups are known for their false prophecies, false teachings, dubious manifestations such as gold dust, angel feathers, glory clouds etc. and alleged healings that cannot be verified medically. God is spirit, and those who worship him must worship in spirit and truth.” (John 4:24).  

Charles Parham's Character and Doctrinal Deviations

Parhams theology was riddled with errors, some of which are mentioned below:

* Annihilationism - Parham denied that unbelievers will suffer eternal torment. 

* Divine healing is included in the atonement. 

Parham: "The healing of the sick is as much part of the gospel as telling them of heaven.. a gospel that heals the body as well as saves the soul." {5}

* Parham believed that God would restore xenolalic tongues (known languages). Parham: "..speaking in tongues is an inseparable part of the Baptism of the Holy Spirit distinguishing it from all previous works." {5} Parham based this on Acts 2:4 and Acts 10:46. However Paul contradicts this in 1 Corinthians 12:10, 30 cf. 1 Corinthians 14:5).

* Two separate creations. Parham taught the fringe two-seed theory i.e. Adam and Eve were of a different race than people who allegedly lived outside of the Garden of Eden.

* The imminent premillennial return of Christ. 

* In 1906 Parham faced allegations of sexual misconduct followed by his arrest in 1907 in San Antonio, Texas on a charge of "the commission of an unnatural offense" together with 22-year-old co-defendant, J.J. Jourdan. Parham repeatedly denied being a practicing homosexual and the District Attorney eventually dropped the case.

* Parham actively endorsed the Ku Klux Klan. 

* Various allegations of financial irregularities and doctrinal aberrations: 

"..allegations of financial irregularity and of doctrinal aberrations. In the aftermath of these events his large support base in Zion descended into a Salem-like frenzy of insanity, eventually killing three of their members in brutal exorcisms. Members of the group, who included John G Lake and Fred Bosworth, were forced to flee from Illinois, and scattered across America. As the focus of the movement moved from Parham to Seymour, Parham became resentful. His attacks on emerging leaders coupled with the allegations alienated him from much of the movement that he began. He became "an embarrassment" to a new movement which was trying to establish its credibility. {6}

A significant influence on Charles Parham was cult leader Frank Sandford. During a sabbatical, Parham spent much of his time at the ministry of Frank Sandford in Maine, and also at a religious campaign of Sandford's in Ontario. From Parham's writings it appears he assimilated some of Sandford's ideas into his own biblical paradigm.

Below ~ Lutherans Daniel Long and Steve Kozar ask some searching questions regarding cult leader Frank Sandford. Kozar: "If the Pentecostal Movement is this really unique movement in all of Christian history where the Holy Spirit started doing something again that He had stopped doing for almost 2000 years.. (allegedly) an end time renewal of the Christian church by the Holy Spirit. Who are the people who founded it, and why would they be frauds, crooks, con-artists, cult leaders, heretics? Why would the Holy Spirit use those people if this is the movement where people finally started really leading holy lives and being empowered by the Holy Spirit to lead holy lives.. Wouldn't it be led by people who are living out the claims that the move makes? 

* While I recommend this video, I do not concur with Lutheranism. 

LUTHERANISM BAPTISMAL REGENERATION DANIEL LONG STEVEN KOZAR AND CHRIS ROSEBROUGH - YouTube

1. Azusa Street Revival - Wikipedia

2. William Seymour — Work Out Your Faith

3. Assemblies of God (USA) Official Web Site | William J. Seymour and the Azusa Street Revival (ag.org)

4. Charles Parham on Speaking in Tongues (charlesasullivan.com)

5. voicecryinginthewilderness.pdf (cupandcross.com)

6. Charles Fox Parham - Wikipedia