06/02/2026
https://www.facebook.com/share/p/1DnWszy7Ab/
Black preacher William J. Seymour had established the Azusa Street Mission in 1906. There, on April 15, 1906 Jennie Evans Moore spoke in tongues at the close of the Easter service. Four days later, on the morning of the San Francisco earthquake, the Los Angeles Times reported “a weird babble of tongues” amid “wild scenes” in the mission. A crowd of blacks and whites created a long service where they sang a ca****la, gave testimony, shouted, and preached in the Spirit.
The core membership of that pioneering mission never exceeded sixty.
Yet its publicity attracted thousands who tried to enter the forty-by-sixty-foot building to see the spectacle of colored and white folks worshiping together.
For three years the meetings increased in influence. Seymour incorporated his ministry as the Pacific Apostolic Faith Movement, and published a magazine called Apostolic Faith, whose circulation reached 50,000 subscribers.
Visitors to Azusa Street included Charles Parham, William Durham, who brought the revival to Chicago, Cecil Polhill of England, “Mother” Elizabeth Wheaton, and Carrie Judd Montgomery, all important figures in the movement.
The curious behavior of the Pentecostal worshipers would have caused a stir if they had been black or white. But the fact that the Azusa Street Mission was in*******al made its meetings a public scandal.
The mix of blacks, whites, Hispanics, and other ethnic minorities in the melting pot of the Pentecostal fire is the stunning social achievement of the revival.
The movement’s chief chronicler in Los Angeles, Frank Bartleman, commented: “The color line has been washed away by the blood.”
_
Daniel Mark Epstein in the book, “Sister Aimee: the life of Aimee Semple McPherson”, 1993.
Credit: healing_revival_tidbits