By 1900, racial segregation deeply divided churches across the southern United States, mirroring the broader societal color line. Yet, in Los Angeles, an unprecedented movement began to challenge these divisions. At a humble former African Methodist Episcopal (AME) church building on Azusa Street, a diverse congregation came together, defying the norms of the time. White bishops and black laborers, men and women, individuals of Asian and Mexican descent, and white academics and black domestic workers united in worship under the leadership of William J. Seymour, a black pastor. This interracial congregation became the epicenter of what historians recognize as the Azusa Street Revival.
For over three years, the Azusa Street Revival was a continuous spiritual event, hosting three services daily, seven days a week. The message of this revival spread rapidly, largely due to The Apostolic Faith, a newsletter personally managed by Seymour and distributed freely to around 50,000 subscribers. This publication played a crucial role in disseminating the Pentecostal message and experiences of Azusa Street globally. Missionaries inspired by the revival carried its flames far and wide, resulting in the movement’s expansion to over fifty nations within just two years.
A defining characteristic of the Azusa Street Revival, beyond its interracial nature, was the emphasis on “speaking in tongues.” This phenomenon was interpreted as a tangible sign of baptism by the Holy Spirit. While earlier Pentecostals had occasionally spoken in tongues, often in languages known and foreign, Seymour and his followers experienced speaking in unknown tongues, believed to be understood only by God. This practice became a hallmark of the movement, embraced by Christians who saw it as divine evidence of God breaking down communication barriers to facilitate global Gospel dissemination.
However, the groundbreaking interracial unity of the Azusa Street Revival faced external and internal challenges. Charles Fox Parham, a white Pentecostal pioneer who had previously taught Seymour (albeit with racial segregation even in his school), visited Azusa Street in October 1906. Parham publicly condemned the revival, dismissing it as a “darky camp meeting.” Mainstream newspapers echoed this sentiment, questioning, “What good can come from a self-appointed Negro prophet?”
Despite its powerful beginnings, the Azusa Street Mission eventually faced dissolution, partly due to the pervasive racial tensions of the era. In May 1908, William Seymour married Jennie Evans Moore. This marriage triggered significant disapproval from Clara Lum, the Mission Secretary and key figure in managing The Apostolic Faith newsletter. Lum’s disapproval led her to leave for Portland, Oregon, crucially taking with her the subscriber list of 50,000 names. The loss of this mailing list dealt a severe blow to the mission’s outreach and Seymour’s ability to continue publishing the influential paper.
Adding to these external pressures, internal divisions emerged within Azusa Street along both theological and racial lines. White Pentecostal leaders gradually distanced themselves from Seymour and the Azusa Street Mission. Following Clara Lum’s departure and Charles Parham’s public denouncement, William Durham, a white minister initially associated with Azusa, led a faction away from the church. This faction ultimately grew into the Assemblies of God, which became the largest Pentecostal denomination globally. The remaining predominantly black worshippers at Azusa Street later aligned with the Church of God in Christ, which became the largest black Pentecostal denomination in the United States.
In the aftermath of these divisions, Seymour’s perspective evolved. He came to believe that the genuine sign of God’s blessing and the Holy Spirit’s healing presence was not solely “speaking in tongues,” but the interracial unity demonstrated in worship. The national schism along racial lines within the Pentecostal movement indicated, for Seymour, that the transformative potential of the Spirit had been undermined by the persistent forces of racism.
Even with the departure of white leaders and members, the Azusa Street Mission became predominantly black. However, its foundational message of interracial worship and Pentecostal experience continued to resonate. The Azusa Street Revival made a significant and lasting contribution to the evolution of religion in America. It uniquely empowered black individuals, women, and those from lower socioeconomic backgrounds to participate in all levels of ministry. Furthermore, it served as the birthplace for two of the most significant Pentecostal denominations in the world, leaving an indelible mark on Christian history.
