 109 years ago on New Year’s Day 1901 a group of Bible students led by Charles Parham assembled in a house in Topeka Kansas. They were seeking an “Apostolic” experience—to speak in tongues as the Spirit of God gives the utterance—just like the apostles did on the day of Pentecost as recorded in Acts 2:4. On that first day of the new century, and for several days after, most of those assembled received the experience of speaking in other tongues as the Spirit of God gives the utterance. Some students left the Bible school and traveled to Houston Texas and Los Angeles California spreading the new message of “speaking in tongues is the evidence that the believer has received the infilling of the Holy Ghost” (in harmony with Acts 2:1-4). Five years later another group assembled in a rundown former AME—Methodist Church in downtown Los Angeles. They also had heard about this strange new exciting experience of “Speaking in other Tongues” and sought the same experience. Miraculously they also received the apostolic experience of speaking in other tongues, and within a few years this Azusa Street troupe had carried the good news of this Pentecostal phenomenon around the world. As news of Azusa Street spread people throughout the world came to the Azusa Street Mission to experience “Pentecost” for themselves.
Over one hundred years has passed since people first spoke in tongues at the mission at 312 Azusa Street. It is estimated that since 1901, untold millions people worldwide have spoken in other tongues (some estimate 500+ million). Today, there are hundreds of Pentecostal groups claiming millions of members. Many writers have attempted to define and explain what took place at Azusa Street in dozens of books. It is doubtful that any one book has truly captured and explained all the happenings and dynamics that drove Azusa Street. Some authors have characterized it simply as mass hypnosis or hysteria while others enthusiastically proclaim it to be a genuine experience.
This writer received the "Pentecostal Experience" over thirty years ago. As a pastor for over 25 years I am familiar with many of the beliefs, nuances, and dynamics within the Pentecostal movement and most of its churches. My experiences give me some license to make some rather austere statements based on many years of observing and "being" one of them—Pentecostal! Anyone who has received the “Pentecostal” experience—as they did—and walks in the Spirit and in the light of the glorious gospel—can understand what happened at Azusa Street. 
Frank Bartleman was an eyewitness and a major participant in the early days of the Azusa Street Mission. Bartleman reports there were many small groups searching for a “Pentecostal” experience at the turn of the century (as does Parham). Therefore, contrary to many what many Pentecostal historians have written, Azusa Street did not suddenly burst upon the scene out of nowhere. Prior to the Topeka Kansas outpouring of January 1, 1901, there were reports circulating in the late 1890’s of people speaking in tongues. Charles Parham the founder of the Bible school in Topeka Kansas was just one of many people seeking a deeper understanding of the scriptures.
 Why did the “glory” of Azusa Street only last three years? To understand why Azusa Street didn’t last, one needs to understand the roots of the Pentecostal movement. Nearly all Pentecostal sects have their roots in the Methodist and Wesleyan holiness movements of the late 1800’s and early 1900’s. Many Pentecostal leaders received their Christian experience and/or began their ministry in the Methodist Episcopal or Wesleyan traditions and soon left these groups; some of these leaders were dissatisfied with "traditional" Christian denominations of the time and were seeking a greater and deeper experience. Another reason cited for their departure from the Methodists is they felt excluded by their own denomination. Pentecostal pioneers who had once been Methodists included Charles Fox Parham, the formulator of the "initial evidence" theology; William J. Seymour, the pastor of the Azusa Street Mission, J.H. King of the Pentecostal Holiness Church, Thomas Ball Barratt, the father of European Pentecostalism, and Phoebe Palmer (also a leading advocate of women's' right to minister).
Most Pentecostal leaders had no university or seminary training. One’s lack of an advanced formal education in itself is not bad (note that some of the largest—mega—churches of today have pastors with no seminary training). However as the Pentecostal experience grew this lack of education led many Pentecostal leaders to make some spectacular wild claims about the workings of the Holy Spirit, and brought about division, strife, and so forth.
There are several characteristics found in most Pentecostal groups today.
Pentecostal groups are sectarian in nature; Most distance themselves from mainstream denominations.
Pentecostal sects have their roots in the holiness movements of the late 1800’s and early 1900’s. Many Pentecostal sects continue to teach and enforce a strict holiness dress and "standards" upon their members: women cannot wear pants or use makeup; men are clean shaven, no wearing of jewelry, no owning of televisions, avoiding “worldly amusements” and so on.
A great number of Pentecostal ministers and leaders have no theological training in historical Christianity and beliefs. This is often by choice as many Pentecostal ministers believe universities, seminaries and so forth are "tools of the devil." The lack of education and training among the early Pentecostal leaders and their successors has (in time) created a very unique and narrow Pentecostal theology.
The lack of a pastor's understanding of church history and theology often becomes apparent when a church member questions a pastor's particular teaching or belief. Many church members have asked their pastor in sincerity to explain a particular church belief and have received a strong rebuke instead of a carefully thought out theologically and sculpturally sound explanation. Responses such as "it’s my way or the highway!" or "touch not the Lord's anointed" and so forth are common retorts. Many pastors because of the “anointing” believe they speak "ex cathedra" (a formal infallible decision of the Roman Catholic pope, obligatory on all the faithful). Also some pastors teach only they (pastors) have certain gifts like discernment of Spirits, interpretation of tongues and so forth as these gifts belong to the ministry; the believer in the pew cannot operate these particular spiritual gifts. God have mercy on the church member that dares question a pastor with this mind set.
Some Pentecostal sects exhibit cultist behavior because of their strict "holiness standards" and "doctrine. They dogmatically preach and advocate doctrines of infallibility, separation from family and friends who are not “one of us,” and so forth. In other words they have some cult like practices; the first being separation from anyone and everyone who is not like “us.” Many of these teachings and beliefs create a “works righteousness” salvation for the believer. In most Pentecostal churches one would be hard pressed to find any in-depth teachings on grace, justification, and sanctification (in short the Book of Romans). Often what one will find is a very strict taskmaster-pastor who espouses one MUST tithe, fast, obey, not question the preacher, attend “this” church, belong to “this” particular Pentecostal sect (such as AOG, UPCI, COG) and so forth to be saved. Some pastors require their members to ask his permission to change jobs, go on vacation, and miss church for family gatherings and so on (most all Pentecostal pastors are men as Pentecostalism generally forbids women to preach). There are some Pentecostal churches which believe their church and "denomination" is the “ONLY TRUE” church in town, and the “ONLY” church going to heaven when Jesus returns. This often excludes even other local Pentecostal churches.
Many Pentecostals believe their particular sect is the only—true—modern—end time—restored—Book of Acts—Church. Therefore only they have the "truth" and all other Christian Denominations and sects are wrong and “going to hell.” In other words if you are not one of us and if you don't believe like we do: you are lost!
 A quote from Bartleman’s book AZUSA STREET sums up the problem:
The last chapter of Bartleman’s book entitled A Plea For Unity sounds relevant to everyone who is active in the present Pentecostal or Charismatic renewal movements. After reading his book you will realize that Bartleman was predisposed to "leave" or "split" from any group or church that he didn't feel was doing it the right way (specifically his way). After experiencing a lifetime of being a part of the sectarian strife and division that permeated Pentecostalism, a mature Bartleman concluded his book on Azusa Street with a call for the unity of believers, for the "one body" that the prayer of Jesus may be answered, "that they all may be one, that the world may believe" . . . we belong to the whole body of Christ, both in heaven and in earth.
The problems that hindered the early Pentecostals still hinder Pentecostals today: again they are: strife, division, and racism to name a few. In the first few years of the Azusa Street Revival Bartleman believed that "Azusa Street" had washed away the "color lines," and women were readily treated as equals. Sadly this was a premature pronouncement by Bartleman; as Pentecostals began to organize into various religious sects women were s pushed out of the ministry and blacks were again relegated to the "back of the bus” segregated churches.
For example: The Los Angeles Pentecostal churches such as Bartleman’s 8th and Maple, and Seymour’s Azusa Street were founded because of sectarian division. Bartleman didn't "agree" with some of the "goings on" at Azusa Street. He felt they were moving away from God so he left the church and went down the street and started his own church—of course to do it the "right way." Bartleman freely admits that he abandoned many religious groups due to his personal viewpoints. Bartleman left Azusa Street because it began to formally organize, appointing elders, licensing committees and such.
Azusa Street reportedly began because in 1906 William Seymour (a black minister) had been invited to prea ch in a black Nazarene church in Los Angeles pastored by a "Mrs. Hutchinson." When Seymour preached his first sermon, proclaiming the "initial evidence" theory of the baptism in the Holy Spirit, he was locked out of the Nazarene church (the above portion of the story is difficult to sub stantiate and is often said to be just folklore; however through time it has been accepted as fact?). Seymour was invited to stay in the home of Richard Asbury on Bonnie Brae Street until he could arrange his return to Houston. A search of the downtown Los Angeles area turned up an abandoned old building on Azusa Street that had been used as an AME—Methodist church, a stable, and a warehouse. It was secured to hold church meetings in and the rest is history.
Charles Parham was locked out of Azusa Street after preaching there only once. The “church elders” had disagreed with his sermon content and decided to lock the doors to prevent him from preaching again. Consequently, Parham became a severe critic of Azusa Street and continued to criticize it until his death.
When Martin Luther made his infamous split from the Roman Papacy in 1517, he is reported to have said that he feared the mantle of Christ had been rent and would continue to be rent. These words were prophetic in nature. The Protestant movement has split into many denominations; since Azusa Street the Pentecostal church has split hundreds sects with many claiming to the “the original,” “the only,” “the true body,” or “having the only truth” (all of which is cultist ideology). Undoubtedly, the "spirit of the Corinthian church" is alive and well today.
The Apostle Paul, in his writings to the Ephesians says, Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ (4:13). The church of the twentieth century didn't achieve unity; and the church of the twenty-first century is no closer to enjoying the unity of the faith than it was in the days of the Apostle Paul. Schisms and isms abound everywhere just as they did in Paul’s Corinthian church. Christians still argue over whom is the most "anointed", who is really "The called", what denomination or sect is "The True Church" and so forth (just like the Corinthians argued amongst themselves—and again cultist in practice). Today's "Pentecostal Church faces many of the same problems as the Corinthian Church did in Paul's day—In some churches factions, church politics, or cliques have hijacked the pulpit: ministers have cultivated followings: and others spread their private “revelations.”
James wrote “For where envy and strife [is], there [is] confusion and every evil work (3:16). Strife and envy are carnal works that need to be crucified along with the flesh and with the affections and lusts thereof (Galatians 5:16-26). Many Pentecostal churches are full of strife and envy with some being ripped apart by what Paul referred to as grievous wolves speaking diverse things, drawing disciples after themselves (Acts 20:28-30). These wolves start new churches with their ill-gotten flock or they seize the pulpit of an established church wrecking havoc and taking vengeance on any that might oppose them. What becomes of any that would seek refuge there? What kind of Christian will they become?
The Apostle Paul rebuked the Corinthian church because it tolerated and approved gross immorality. Unfortunately, like Corinth, wolves found their way into Azusa Street and did their damage. The same problems that plagued the Corinthian church plagued Azusa Street: envy, strife, divisions, carnality, racism, and so forth. The good news is that no church is doomed to failure, as Jesus said, “the gates of Hell shall not prevail” against the church. John’s warning to the Laodiceans is a warning to all of us. The Laodiceans couldn't discern that they were wretched, miserable, poor, blind, and naked. The good news is that Jesus stands at the door and knocks. If anyone will hear him knock and open the door Jesus will come in to him and sup with him and he with me. This is a promise of success: promises that the church can lay claim to and hold fast to.
Azusa Street met its demise and closed for the same reasons churches close today: indifference, strife, division, and so forth. Over the past thirty years I have witnessed Pentecostals speak spitefully and hateful about people and people of other races while at the same time babbling "in other tongues!" These people boast of their superior "spirituality" and closeness to God yet they are so full of carnality, envy, and strife. These people and their churches mirror the church at Corinth in Paul's day.
Pentecostals can't even agree on who/what is Pentecostal. For example; unlike Lutherans or Methodists, Pentecostalism has no systematic theology. There isn't even agreement between major Pentecostal sects on whether a person must speak in other tongues to be saved? Some sects teach yes one must while others teach one should but it is not necessary. Likewise there is a vast debate on what is Pentecostal--doctrine. Some teach a strict holiness doctrine others say it is not necessary and etc. Consequently if a pastor isn't preaching what some people in the congregation believe is the "truth" (especially another minister in the pew) said pastor may be accused of being "weak on doctrine" and fired. Even worse someone in the congregation will declare himself called of God to be the pastor and start a new church stealing away a sizeable number of members to fill his new church. A rare occurrence in Pentecostal churches? Sadly, No!
Many people claim the Pentecostal experience and "speaking in other tongues" is the only way and God is restoring and bringing his true church back together. Yet by all appearances the Pentecostal church is as fractured as it ever was. It is hypocritical for Pentecostalism to point its finger at the Denomination Church (such as Lutherans, Baptists, or Methodists) when its own house is divided. Methodists and Lutherans settled the question years ago concerning what is "entire sanctification." Pentecostals are still arguing over it. My experience with Pentecostals and non-Pentecostal Christians have led me to conclude that Pentecostals who "speak in other tongues" are no more or less spiritual than their denominational counterparts (Methodists, Lutherans, Baptists, and etc).
Thirty years of being Pentecostal has taught me one thing: just because someone speaks in tongues does not automatically make them any more or less spiritual than those who have not spoken in other tongues. It is a wonderful and mystifying experience that is still unfolding in my life. But I question the Pentecostal dogma that "speaking in other tongues" is a central tenet for a person's salvation in Jesus Christ. Without going into a long theological exegesis—salvation or as Luther said justification is by grace through faith alone! It is based upon the blood of Jesus Christ and faith in his atonement (Eph 2:8).
Justification by faith is a central tenet to faith. Pentecostalism has never adequately addressed the question of justification by faith alone—using systematic theology. The simple reality is this: if a person must speak in other tongues to be "truly saved" then the majority of all believers since the end of the post-Apostolic Age are lost. Historically there is no evidence that people spoke in tongues in mass after the third century. Therefore logic dictates that from roughly the third century A.D. until 1901 the bulk of believers in Jesus were not saved—again using Pentecostal doctrine; and many Pentecostal preachers would 'amen" this statement. Many Pentecostals believe that God has always had a "true tongue speaking" church somewhere; and since 1901 they assert that the Pentecostal church is the "restored" and "only true" church. The problem with this theology is Pentecostals cannot trace any apostolic succession of people "speaking in other tongues" from the time of the apostles until 1901. Church history is eerily strangely silent on this point. Where are the tongue talkers?
Today's church can learn from past mistakes, glean the truth and guidance from the scriptures, discern the Spirits, and most importantly, humble and submit ourselves unto God as this is our reasonable service (Romans 12:1). Azusa Street was full of people just like you and me. When we want to know why Azusa Street did not endure, all we have to do is look in the mirror.
May God bless you as “you” seek the Kingdom and His righteousness!
Rev. Curtis Bond
July 18th, 2000
Revised
February 28th, 2003
August 31st, 2007
February 16, 2008
February 6, 2010
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