The Spirit Movement in North America at the Millennium: from Azusa Street to Toronto, Pensacola and Beyond

The Spirit Movement in North America at the Millennium: from Azusa Street to Toronto, Pensacola... 83 THE SPIRIT MOVEMENT IN NORTH AMERICA AT THE MILLENNIUM: FROM AZUSA STREET TO TORONTO, PENSACOLA AND BEYOND Margaret M. Poloma* Department of Sociology, the University of Akron, Akron, OH 44325-1905, USA e-mail: mpoloma@uakron.edu The sounds of Pentecost are reaching a new crescendo as the twentieth century draws to a close. From Agnes Ozman’s first utterance in tongues in 1901 in Topeka to William Seymour’s revival on Azusa Street four years later to the refreshing waters of the Latter Rain and the Healing Movements, the newly emergent Pentecostal movement was steadily moving across the tracks of urban America by mid-century. Despite attempts to harness the power into institutional fortresses, new wildfire continued to break out in independent charismatic circles and in mainline churches during the 1960s and 1970s, but this second wave of twentieth-century Pentecost (to mix two popular religious metaphors) was reduced to glowing embers by 1980. It was about this time that John Wimber had his Mother’s Day experience with wildfire when Lonnie Frisbie was invited to speak at Wimber’s church in the late 1970s (see White 1988), an outpouring that launched what C. Peter Wagner has called the ’Third Wave’ (1983; Hyatt 1996). While the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal of Pentecostal Theology Brill

The Spirit Movement in North America at the Millennium: from Azusa Street to Toronto, Pensacola and Beyond

Journal of Pentecostal Theology, Volume 6 (12): 83 – Jan 1, 1998

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Publisher
Brill
Copyright
© 1998 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0966-7369
eISSN
1745-5251
D.O.I.
10.1177/096673699800601206
Publisher site
See Article on Publisher Site

Abstract

83 THE SPIRIT MOVEMENT IN NORTH AMERICA AT THE MILLENNIUM: FROM AZUSA STREET TO TORONTO, PENSACOLA AND BEYOND Margaret M. Poloma* Department of Sociology, the University of Akron, Akron, OH 44325-1905, USA e-mail: mpoloma@uakron.edu The sounds of Pentecost are reaching a new crescendo as the twentieth century draws to a close. From Agnes Ozman’s first utterance in tongues in 1901 in Topeka to William Seymour’s revival on Azusa Street four years later to the refreshing waters of the Latter Rain and the Healing Movements, the newly emergent Pentecostal movement was steadily moving across the tracks of urban America by mid-century. Despite attempts to harness the power into institutional fortresses, new wildfire continued to break out in independent charismatic circles and in mainline churches during the 1960s and 1970s, but this second wave of twentieth-century Pentecost (to mix two popular religious metaphors) was reduced to glowing embers by 1980. It was about this time that John Wimber had his Mother’s Day experience with wildfire when Lonnie Frisbie was invited to speak at Wimber’s church in the late 1970s (see White 1988), an outpouring that launched what C. Peter Wagner has called the ’Third Wave’ (1983; Hyatt 1996). While the

Journal

Journal of Pentecostal TheologyBrill

Published: Jan 1, 1998

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