The Azusa Street revival of 1906 to 1909

In the 1800s a Market Revolution began, changing the way in which America operated and in the midst of all that was a Second Great Awakening, causing people to once again, question their religious beliefs and practices. Paul Johnson and Sean Wilentz tell the story of Robert Matthews, or the Prophet Matthias and his followers. Matthias had an unconventional childhood, he became an orphan at a young age and was raised by church elders. He worked under one of the elders to learn the carpenter’s craft. He easily found work but had trouble keeping it because he was always preaching at his fellow workers about their sinful ways. Matthias was eager to make good but continually fell into misfortunes, “which led him on a prolonged and erratic religious journey” (49). The Kingdom of Matthias gained and lost members, had changes in beliefs, and was full of ever changing marriages. Although looking back on it now, Matthias’s messages and beliefs seem almost laughable, but at they time his followers found his message, ministry, and lifestyle very compelling.

We now come to the section devoted to the major pioneers in the beginning of Pentecostalism in America. The first person we want to discuss is Charles Fox Parham. “He is the man generally recognized as the formulation of Pentecostal doctrine and the theological founder of the movement.” Parham held to the theological argument that tongues are always the initial evidence of a person receiving the baptism of the Holy Spirit. He also taught the necessity of being baptized with the Holy Spirit as the only way to escape the great tribulation.

To Stoddard, the idea of “fostering conversions was more important than discovering a perfect church order, and in that attitude he blazed the way for the most influential practice in American religious history: he was the first American to make periodic revivals a centerpiece of his ministry” . Every decade his congregation would experience an “awakening” in which many people were moved spiritually and often lead to conversion. Some of these revivals even made it past Northampton and into the neighboring communities, directly impacting young Edwards and his family, for Edwards’s father rejected the half-way covenant but endorsed revival. These disagreements divided his family and remained unresolved for decades .

23. Great Awakening – a Christian revitalization movement that swept Protestant Europe and British America

The 1920s were a time of great prosperity and revitalization. This decade gave way to many great social milestones for every class of people. From the limits for immigration to the boom of the auto industry American society was drastically altered. Issues such as foreign immigration,prohibition, the Ku Klux Klan ,evolution, women’s roles, and race were the focus of the populus and drove politics within the nation. Art played a major role in how the black community expressed their new found sense of culture. Painting has always been a way for someone to portrait their ideas.

The religious revivals that took place during this movement had a major effect on the culture of the United States. This is so because it caused many new religions to branch off of Protestantism. Baptists, Methodists, and Congregationalists are a few of the many examples of these emergent religions. One man in particular, Aaron Lummus, describes the story of how he was converted to Methodism and how much it affected him: “My heart was filled with a calm peace, which I never felt before” (Lummus 4-11). His story shows just how powerful the conversions affected these people and how the newly converted could use their religious fervor to impact others and the US. Lummus himself later became one of many Methodist ministers, all of whom converted many others during this period. Many of these newly-formed Protestant religions are still active today, showing how significantly this movement affected the US even in present-day.

America’s economic success brought about a series of societal and cultural changes which impacted many aspects of citizens lives, ranging from family life, gender roles, social class, and religion. At the time of the Second Great Awakening, Americans turned to religious revivalists to provide them with resolutions to these fundamental problems facing the United States. While most of these revivalists preached of constructive changes, Johnson and Wilentz highlight the dangers behind our nation’s tolerance of fundamentalists, enthusiasts and visionaries of all sorts. They display our nation's susceptibility to volatile cults and revivals. Motivated by his desire to protect the “ancient truth” and "Despite all of his protestations of faith, [Matthews] was violating the most basic precepts of evangelical manhood, with his unsteady work habits, his self-glorification, and his domestic tyranny" (Johnson and Wilentz

The Second Great Awakening is a major and fascinating portion of America’s history. Thousands of people were thrown into a religious awakening, while others were dismayed at the events taking place during this time. During this awakening in the early nineteenth century, the religious culture of the United States was strengthened due to a combination of a new religious freedom and hoards of people heading to camp revivals to experience the new “revived and saved” phenomena. The years before the Second Great Awakening were filled with harsh religious limitations and an implied sense of what religion one should be. When it was decided that there would be separation between church and state, many worried that religion would fade out in America;

Go Tell It on the Mountain is a story than many African Americans can relate too. Author James Baldwin paints a picture of what the post-Civil War era was for former slaves and their families. Many African Americans moved north in areas such as Harlem to find better job opportunities and to escape the harsh treatment of the Jim Crow laws in the South. As black families were moving to the North, many saw this as an opportunity to start over. It was a sentiment of being “reborn” again. That is why I believe the Pentecostal church was very attractive to many African Americans. The Pentecostal church gave the African American community a sense of relief. It was an outlet from the harsh and cruel treatment that was distributed on a daily basis. The Pentecostal gave the black community hope just like how Moses led the Israelites out of Egypt. There is a parallel to the Pentecost that the church would lead people to a better life and after their time on Earth is over.

In Chapter 2 of the text “Slavery, Emancipation, and Class formation in colonial and Early National New York” explores the centrality of slave labor and race to the development of class relations in colonial and early national New York City. In the 1600’s slave labor was noted as the central point to New York’s colonial economy and to the survival of European culture. The North colonial economy relied more heavily on slavery for free laborer than Manhattan. As a result of the slave era African American males and females became to central force and the foundation of New Yorkers ‘slave economy. Between 1600 and 1738 the slave population

Chapter 4: Roanoke’s Christian Church (Disciples of Christ): “Not the Only Christians, But Christians Only”

Question 1. Choose an architect or practice whose work is covered by or relevant to this course and discuss critically one or more of their design projects or drawings or urban proposals as precedent case-studies. Selectively situate this work in relation to their body of work, and against the practices and concerns of the period. Focus on the architectural qualities of a specific key aspect of the design of the projects. Selectively consider how they might relate to the historical situation, cultural values, theoretical concerns and design practices of the time. This may involve a selective analysis of compositional design practices, material fabrication production and the experiential reception of built outcomes of the projects.

The Second Great Awakening had an enormous influence on society by transporting into view a huge number of community restructuring movements. The one who encouraged these procedures was Evangelist Charles G. Finney. The measures he had shaped was the area for counseling seekers, the concerned or else grievers stall for those answering to the open request to Christ, preacher for a choice. The measures he created were later continued by evangelists. Charles G. Finney as well believed that man was permitted to decide on their spiritual fortune also that the revival wasn’t a touch sent down by God. Even though some disagreed with him and stayed certain it was God who intended it. Finney’s groups operated together with him to support him form America into a Christian state, as well as inspire Christians to get involved in the anti-slavery

In chapters six and seven, Synan explains the expansion and the influence of the Pentecostal churches in the south of the United States and in the world. According to him, during that time period, the principles of the Azusa Street Revival was still very strong in the United States, which also influenced the growth of the missionary work. The issue of speak in tongues was a major concern in this period (111). In the next chapter, Synan elucidates the main controversies that produced new Pentecostal denominations (166). In chapter nine, the author analyses the historical developments in America and its relation to African-America Pentecostals. He also points out the influence of Parham and Seymour as main founders of modern Pentecostalism (170). Synan describes in details the relationship between the Pentecostals and the American society in chapter ten (208). In the following chapter, the author explains the origins of the Neo-Pentecostal Movement and its major

In the 1940s, Pentecostals began to find acceptance. Before the 1960s, there were some non-Pentecostal people who had been baptized with the Holy Spirit of God. Most of these people decided that they would then keep it a secret but later join the Pentecostal Church. Around this time the theme of Classic Pentecostalism had somewhat shifted. This became known as New Pentecostalism. At this time there was the start of the Charismatic Movement. The supporters of the Charismatic Movement started to stray people away from the traditional beliefs of Classic Pentecostalism. More recently, there is a third wave of Pentecostalism that consists of non-Pentecostal Christians whose beliefs are mainly swayed towards the beliefs of Traditional Christianity. This third wave of Pentecostalism was founded by C. Peter Wagner. These non-Pentecostal Christians follow the practices of Traditional Christianity, but they believe in the Spiritual gifts of God and the works of God. Members of the third wave of Pentecostalism do not see being baptized by the Holy Spirit of God as an indicator. This third wave of Pentecostalism is better known as the Vineyard Movement. Kenn Gulliksen and John Wimber are two very important people who are associated with the Vineyard Movement. In the 1980s Gulliksen and Wimber joined ministries. Vineyard churches were churches that focused on modern-day prophecies. Some prophecies failed. Therefore, John Wimber decided that the Vineyard ministries should focus their