Azusa Street Chronology 120 Years Ago…
JANUARY 2, 1906 William SEYMOUR ENROLLS in Charles PARHAM’S BIBLE TRAINING SCHOOL in Houston, Texas
FEBRUARY 1, 1906 During early February 1906, William J. Seymour receives an invitation from Mrs. Julia W. Hutchins to serve as pastor of the Holiness Church congregation she has founded in Los Angeles, California.
FEBRUARY 10, 1906 SEYMOUR LEAVES the BIBLE SCHOOL
FEBRUARY 22, 1906 William J. Seymour arrives in Los Angeles, California
FEBRUARY 24, 1906 Seymour preaches his first sermon as pastor of the Holiness Church at 9th Street and Santa Fe Avenue. He continues preaching on Sunday, February 25; Tuesday, February 27; and Friday, March 2, while holding meetings at 3 p.m. each afternoon.
MARCH 4, 1906 Seymour is LOCKED OUT of the church
MARCH 7, 1906 PRAYER MEETING at 114 SOUTH UNION STREET
MARCH 12, 1906 NIGHTLY MEETINGS BEGIN at 312 N. BONNIE BRAE St.
APRIL 6, 1906 The group at the Asburry house decides to engage in a 10-day fast while they pray for the baptism in the Spirit.
APRIL 9, 1906 FIRST BAPTISM IN THE HOLY SPIRIT IN LOS ANGELES
APRIL 12, 1906 William J. Seymour receives his baptism in the Holy Spirit and speaks in tongues.
APRIL 13, 1906 On Good Friday, Seymour and his friends lease the property at 312 Azusa Street and begin cleaning it up.
APRIL 15, 1906 SEYMOUR’S FIRST SERVICE AT 312 AZUSA STREET on EASTER 1906
APRIL 17, 1906 The LA TIMES INVESTIGATES
APRIL 18, 1906 At 5:48 a.m., San Francisco, California is rocked by an earthquake. During the next 4 days, the city burns. The first report on the Azusa Street Mission appears under the title, “Weird Babel of Tongues,” in the Los Angeles Daily Times. The Mission begins to grow.
APRIL 19, 1906 Los Angeles feels two earthquakes.
APRIL 21, 1906 BARTLEMAN WRITES “THE EARTHQUAKE!!!”
120 Years ago, the Azusa Street Revival Began with a Fast
On April 6, 1906 William J. Seymour and the faithful few gathered with him at the Asberry house, decided to engage in a ten-day fast while waiting on the baptism in the Spirit. The first baptism with the Holy Spirit would occur just three days later. Seymour himself would be baptized on the sixth day of the fast and on the seventh, which was Good Friday, Seymour and his followers leased an abandoned church property at 312 Azusa Street and begin cleaning it up. Easter was on April 15, 1906 when they held their very first Pentecostal service at Azusa Street. The rest is history…
ALIVE!
Rev. Dony K. Donev, D. Min.
“When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.”
2 Timothy 1:5
My Grandma, Todorka Mindova, was one of the first Sunday school teachers in the Bulgarian Pentecostal Union. After successfully graduating from a training course in the city of Sliven led by Donka Kinareva and personally organized by Dr. Nicolas Nikolov, she was allowed to minister in the denomination. But for grandma, the faith was more than teaching or a sermon. It was life. Many Bulgarian Pentecostal ministers can testify to the effectiveness of her ministry. And for her constant fasting and thousands of answered prayers I could write a book.
But far more interesting for me as a child was the fact that being a Sunday school teacher, Grandma never tried to preach to me. In the hardest moments of life she would only confess these words, which I have remembered from my childhood: “We serve a living God.” More was not needed. For Grandma preached with her life. Read more
Speaking in Tongues in America Prior to the Azusa Street Revival of 1906 (Diamonds in the Rough-N-Ready Series)
The Azusa street revival swept the globe starting with California
January 1, 1901– The initial phenomenon of speaking in tongues occurred at Parham’s school in Topeka, Kansas
January 6, 1900 – Frank Sanford’s Shiloh school reported that “The gift of tongues has descended”
1896 – Over 100 people baptized in the Shaerer schoolhouse revival conducted by the Christian Union in the North Carolina mountains
1887 – People falling in trances and speaking in tongues were reported at Maria Etter’s revival meetings in Indiana
1874 – Speaking in tongues occurred during healing meetings reported in New York
1873 – William H. Doughty and the Gift People of Rhode Island spoke in tongues
1854 – V. P. Simmons and Robert Boyd reported tongue speaking during Moody’s meetings
Pentecostal Neo-Primitivism: The Theological Framework
Dony K. Donev, D.Min., is a Pentecostal theologian, historian, and minister associated with institutions like the Pentecostal Theological Seminary and Lee University, where he has taught classes such as Intro to Digital Discipleship. His work focuses on Pentecostal history, leadership, primitivism, and practical theology, often drawing from Bulgarian Protestant contexts and global Pentecostalism. Below, I outline the key theological frameworks and terms he has coined or developed, based on his publications, articles, and teachings. These emphasize spiritual renewal, community, and missional application within Pentecostal traditions.1. U.S.H.E.R. Model of Communion
- Description: This is a theological framework for understanding the dynamics of Communion (the Lord’s Supper) as foundational to disciple growth in Christian catechism. It identifies five key elements: Unity (fostering communal bonds), Sanctification (personal holiness through the Spirit), Hope (eschatological assurance), Ecclesial communion (church fellowship), and Redemptive mission (outward evangelistic calling). The model positions Communion not as an isolated ritual but as a catalyst for ongoing spiritual formation and mission.
- Coined: During the Covid-19 pandemic (circa 2020–2021) as part of his “Intro to Digital Discipleship” class at Lee University.
- Key Ideas and Evidence: It builds on biblical Communion texts (e.g., 1 Corinthians 11:23–26) and Pentecostal emphases on experiential faith, adapting traditional catechism for digital and crisis contexts. No specific case studies are detailed in public sources, but it addresses post-pandemic disciple-making challenges.
- Contributions: Emphasizes Communion’s role in digital discipleship, linking ritual to practical growth.
2. Pentecostal Paradigm for Leadership
- Description: A leadership model redefining ministry in Pentecostal contexts through three core factors: (1) Leadership of the Spirit (divine calling and vision via the Holy Spirit), (2) Holiness Lifestyle (integrity and sanctification as ethical foundations), and (3) Emphasis on Community (team-based, accountable servant-leadership). It contrasts with secular or hierarchical models, promoting a “servant-church” ethos.
- Coined: In his paper “Pentecostal Paradigm for Leadership” (published on Cup & Cross Ministries).
- Key Ideas and Evidence: Draws from biblical servant leadership (e.g., Christ as the “suffering servant” in Isaiah 53 and Philippians 2), historical Pentecostal examples (e.g., early church community in Acts and Bulgarian Pentecostals under Communist persecution), and contextual analysis (e.g., Bulgaria’s post-1989 crises with ethnic diversity in churches like Samokov and Razlog). Proof includes axioms: leadership solves problems in people-groups, proven by church growth data (e.g., 20.3% Roma-Gypsy members in Bulgarian Church of God).
- Contributions: Addresses leadership crises in postmodern and cross-cultural settings, integrating “Theology of the Persecuted Church” (a related concept he references, though not explicitly coined by him).
3. Pentecostal Primitivism
- Description: A theological approach advocating the preservation and reclamation of early Pentecostal experiences—expressed through power (miracles), prayer (spiritual intimacy), and praxis (practical ministry)—to resolve identity crises in modern Pentecostalism. It calls for returning to “primitive” (original) roots while adapting to contemporary challenges.
- Coined: In his book Pentecostal Primitivism Preserved (2012).
- Key Ideas and Evidence: Rooted in historical primitivism (e.g., Azusa Street Revival) and biblical precedents (e.g., Acts 2’s outpouring). Evidence includes critiques of institutional drift in Pentecostalism, with examples from Bulgarian Protestant history (e.g., persecution fostering authentic faith). The framework posits primitivism as a solution to existential questions like identity and purpose.
- Contributions: Offers a renewal strategy for global Pentecostalism, emphasizing experiential faith over formalism.
4. 50/20 Principle
- Description: A biblical principle derived from Genesis 50:20 (“You intended to harm me, but God intended it for good”), framing God’s faithfulness in transforming harm into redemptive good. It serves as a framework for understanding divine vision fulfillment amid adversity.
- Coined: In his article “The 50/20 Principle Reexamined” (2025, on Cup & Cross Ministries).
- Key Ideas and Evidence: Illustrates God’s sovereignty in trials, with Joseph’s story as the primary example. Proof involves reevaluating the verse’s application to personal and communal crises, emphasizing completion of divine promises.
- Contributions: Applies to leadership and discipleship, encouraging resilience in persecuted or challenged contexts.
Donev’s work often intersects Pentecostal history (e.g., Bulgarian revivals, figures like Ivan Voronaev) with practical theology, as seen in his reviews of Bibles (e.g., Fire Bible, Spirit Filled Life Bible) and articles on Pneuma Review. He cofounded the Institute of Bulgarian Protestant History and contributes to global Pentecostal discourse, but no additional coined terms were identified beyond these. His frameworks frequently draw from Eastern European pietism and emphasize Spirit-led community in digital and persecuted settings.
The Pentecostal Triangle of Primitive Faith: A Framework of Experience and Restoration
Introduction
Pentecostal theology has long emphasized the experiential dimension of faith—where divine encounter, spiritual gifts, and communal expression converge. Among the contemporary voices shaping this discourse, Dony K. Donev offers a compelling framework known as the Pentecostal Triangle of Primitive Faith, which seeks to restore the apostolic essence of early Christianity. This essay explores the theological contours of Donev’s model and compares it with other influential Pentecostal and charismatic paradigms.
The Triangle: Prayer, Power, Praxis
At the heart of Donev’s framework lies a triadic structure:
- Prayer: The foundation of spiritual intimacy and divine communication. Donev views prayer not merely as a discipline but as the gateway to supernatural encounter.
- Power: Manifested through the gifts of the Spirit—healing, prophecy, tongues, and miracles. This element reflects the Pentecostal emphasis on dunamis, the Greek term for divine power.
- Praxis: The lived expression of faith within the community. Praxis includes evangelism, social justice, and communal worship, embodying the Spirit’s transformative work in daily life.
This triangle is not hierarchical but interdependent. Prayer leads to power, power fuels praxis, and praxis deepens prayer. Donev’s model thus reflects a restorationist impulse, aiming to recover the vibrancy of the early church as seen in Acts.
Comparison with Wesleyan Quadrilateral
The Wesleyan Quadrilateral—Scripture, tradition, reason, and experience—has historically shaped Methodist and Holiness theology. Pentecostals have often adopted this model, emphasizing experience as a key source of theological reflection.
However, Donev critiques this framework as insufficient for Pentecostal identity. He argues that Pentecostalism is not merely an extension of Wesleyanism but a distinct restoration movement. While Wesley’s model is epistemological, Donev’s triangle is ontological and missional, rooted in being and doing rather than knowing.
Comparison with Classical Pentecostal Theology
Classical Pentecostalism, as shaped by early 20th-century leaders like Charles Parham and William Seymour, emphasized:
- Initial evidence doctrine: Speaking in tongues as proof of Spirit baptism.
- Dispensational eschatology: A belief in imminent rapture and end-times urgency.
- Holiness ethics: A call to moral purity and separation from the world.
Donev’s framework diverges by focusing less on doctrinal distinctives and more on spiritual vitality and historical continuity. His emphasis on praxis aligns with newer Pentecostal movements that prioritize social engagement and global mission.
Comparison with Charismatic Theology
Charismatic theology, especially within mainline and evangelical churches, often emphasizes:
- Renewal within existing traditions
- Broad acceptance of spiritual gifts
- Less emphasis on tongues as initial evidence
Donev’s triangle shares the Charismatic focus on spiritual gifts but retains a Pentecostal distinctiveness through its restorationist lens. He seeks not just renewal but recovery of primitive faith, making his model more radical in its ecclesiological implications.
Eastern European Context and Trinitarian Theology
Donev’s work is also shaped by his Bulgarian heritage. He highlights how early Bulgarian Pentecostals embraced a Trinitarian theology informed by Eastern Orthodox pneumatology. This contrasts with Western Pentecostalism’s often fragmented view of the Spirit.
His emphasis on free will theology—influenced by Arminianism and Orthodox thought—also sets his framework apart from Calvinist-leaning Charismatic circles.
Conclusion
Dony K. Donev’s Pentecostal Triangle of Primitive Faith offers a rich, experiential, and historically grounded model for understanding Pentecostal spirituality. By centering prayer, power, and praxis, Donev reclaims the apostolic fervor of the early church while challenging existing theological paradigms. His framework stands as a bridge between classical Pentecostalism, Charismatic renewal, and Eastern Christian traditions—inviting believers into a deeper, more dynamic walk with the Spirit.
Bulgarian parliamentary election are in a month
Parliamentary elections are scheduled to be held in Bulgaria on 19 April 2026 following the resignation of the Zhelyazkov government on 11 December 2025 caused by a series of protests. This will be the country’s seventh snap election since 2021 as a result of the political crisis affecting the country.
The Pastoral Trials of 1949 in the Foreign Press
Western journalism, even in the days before the pastors’ trial, widely covered the event in the reactionary press, making an unsuccessful attempt to present it as a campaign against churches and religion in a socialist country. The trial was attended by representatives of the American and British legations in Sofia, the agencies “United Press”, “Reuters”, “Telepress”, “International News Service”, the newspaper “New York Times”, etc. In the photo: a group of foreign journalists and Pastor Chambers (in the middle of the first row) during the trial.
The Milwaukee Journal – January 12, 1949 – Preachers Arrested in Bulgaria
Ottawa Citizen – February 8, 1949 Protestant Leaders Indicted in Bulgaria
Lodi News-Sentinel – February 11, 1949 – Bulgaria Arrests 15 Protestant Pastors
The Free Lance-Star – February 11, 1949 – 15 Pastors in Bulgaria Officially Tried for Treason
Ottawa Citizen – February 12, 1949 Geneva, World Council of Churches: Bulgarian charges dismissed
The Evening Independent – February 12, 1949 – Council of Churches denies espionage allegations
Gettysburg Times – February 17, 1949 – Bulgaria Tries 15 Protestant Pastors on February 25
The Evening Independent – February 17, 1949 – Bulgaria forms new national Orthodox church
Pittsburgh Post-Gazette – February 22, 1949 – 15 Protestant Pastors Charged with Espionage
Schenectady Gazette – February 24, 1949 – Bulgaria Rejects American Protests Against Pastoral Arrests
The Milwaukee Journal – February 24, 1949 – Bulgarian Bible Believers Under Fire in Red-Dominated Country
The Deseret News – February 25, 1949 – Church leader asks for prayer for Reds victims
The Deseret News – February 25, 1949 – Associated Press: Two Bulgarian Pastors Plead Guilty
The Evening Independent – February 26, 1949 Third Church Leader Pleads Guilty
The Deseret News – February 26, 1949 – Chief defendant pleads guilty – third plea in just two days
Pittsburgh Post-Gazette – February 26, 1949 – 5 Pastors Plead Guilty in Bulgaria
The Milwaukee Journal – February 28, 1949 – More officials plead guilty to espionage – five Bulgarian pastors tell of relationships with Americans
The Pittsburgh Press – February 28, 1949 – Russia Questions Religion and Patriotism
The Milwaukee Journal – March 1, 1949 – All Plead Guilty in the Pastoral Trials in Bulgaria
The Pittsburgh Press – March 1, 1949 – 15 pastors plead guilty in Bulgaria – all but one plead guilty
St. Petersburg Times – March 2, 1949 – Prosecutors testify in Bulgarian spy trials after defendants’ confessions
Prescott Evening Courier – March 2, 1949 – Bulgaria Suddenly Stops 42 Testimonies
St. Petersburg Times – March 4, 1949 – The Church in Bulgaria is Repressed
The Telegraph – March 5, 1949 – Trial in Bulgaria ends with pleas for mercy
The Pittsburgh Press – March 6, 1949 – 15 Protestant pastors in Bulgaria stand in the dock to plead for their lives
The Glasgow Herald – March 12, 1949 – Bulgarian trials in doubt – confessions in question
Pittsburgh Post-Gazette – April 7, 1949 – Pastoral trials have repercussions at the UN
The Milwaukee Journal – April 30, 1949 – Bulgarian Church Severs Ties with Methodism
The Pittsburgh Press – May 1, 1949 – UN Condemns Charges Against Churches
Sarasota Journal – January 22, 1969 – Pastor Dr. Ladin Popov – Bulgarian Billy Graham to preach on Wednesday
The Evening Independent – February 24, 1973 – H. Popov to preach after 13 years behind the Iron Curtain
Schenectady Gazette – January 22, 1985 – Rev. Kulichev’s Bulgarian Church Does Not Accept a State Pastor
Dr. Dony K. Donev: Pentecostal theologian, missiologist, and cultural researcher
Dr. Dony K. Donev is a Pentecostal theologian, missiologist, and cultural researcher recognized for several original contributions to theological frameworks and terminology:
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Coined Term: “15/50 Window”
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Donev introduced the term “15/50 Window” to describe individuals aged 15–50, who make up more than half of the world’s population. This term highlights a strategic demographic focus for evangelism and missions, paralleling but distinct from the widely known “10/40 Window”.
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Theological Emphasis on Liberation of Human Will
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Donev presents a theological framework where the human will is liberated by the love of God, moving beyond rigid determinism. He challenges the cause-and-effect sovereignty model (e.g., Augustine and the Reformers), focusing instead on the believer experiencing divine love, which frees human will to accept salvation. He uses the phrase “testament of freedom” to describe this liberated state.
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Dynamic Tension in Theology
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Donev frames the Christian life and theological reflection as a “constant tension and a dynamic process”—not a blind adherence to rigid principles. He stresses that experiencing God means being in ongoing movement between divine sovereignty and human response.
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New Testament Praxis Restoration
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Through his leadership at Cup & Cross Ministries, Donev has promoted the restoration of New Testament theology and praxis, aiming for a practice-centered, experiential faith model.
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Missiological and Ecclesiological Research
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He has contributed to fields like Pentecostal history, protestant heritage, and leadership paradigms, focusing on how theology should be embodied in lived, communal, and missional practice.
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Academic and Missional Background:
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Dony K. Donev holds a D.Min. from the Pentecostal Theological Seminary and has authored articles and books on textual criticism, protestant history, and New Testament studies. He is closely involved with the Institute of Bulgarian Protestant History and ministry leadership development.
Summary Table of Notable Concepts
| Framework / Term | Description & Distinctives |
|---|---|
| 15/50 Window | Focus on reaching people aged 15–50 in global missions |
| Testament of Freedom | Human will is free to choose salvation through divine love |
| Dynamic Tension in Theology | Theological reflection as ongoing, dynamic, and experiential |
| Restoration of NT Praxis | Emphasis on lived faith that mirrors the early church |
These contributions reflect Donev’s drive for a practical, freedom-oriented, and mission-focused theology.
March 12, 1906: William Seymour starts meetings at the home of Richard Asberry at 214 Bonnie Brae Street
Dony K. Donev
William Seymour was expelled from the Santa Fe Mission on March 4, 1906, after preaching that speaking in tongues constitutes the biblical evidence of baptism in the Holy Spirit. Outraged by the treatment of Seymour, one of the church members, Edward Lee, invited him to his home, where prayer meetings soon began. Because of the growing number of visitors, the gatherings were moved on March 12, 1906—exactly one month before Seymour himself received the Holy Spirit—to the home of Richard Asberry at 214 Bonnie Brae Street. Ironically, this was the same location where members of the Santa Fe Mission had met in 1905 after being expelled from the Second Baptist Church of Los Angeles for preaching the doctrine of holiness. At that same location, in Richard Asberry’s home, on April 9, 1906, Edward Lee became the first to receive the baptism in the Holy Spirit. Many others were also baptized and spoke in tongues after Seymour and Lucy Farrow laid hands on them in prayer.
The prayer meetings at 214 Bonnie Brae Street gained widespread attention as the number of attendees soon exceeded the capacity of Richard Asberry’s home. Holding services in the street itself attracted crowds of curious onlookers. Among them were representatives of the numerous immigrant communities living in Los Angeles at the time. One such group consisted of Russian “Molokans,” who had immigrated because of religious persecution directed against their extremely conservative beliefs (the so-called Old Faith) and their worship practices, which included dancing, trance states, falling in the Spirit, and in some instances even speaking in unknown tongues. One of the earliest American missionaries to the Balkans, F. W. Flocken, encountered a similar Molokan community in Tulcea and documented in detail his observations concerning their religious beliefs and practices (see notes 25–27 and the 43rd Annual Report of the Missionary Society of the Methodist Episcopal Church, 1861, p. 48ff).
Most Russian immigrants in Los Angeles in 1906 lived in Boyle Heights and Oaks Lot (the so-called “flats area slums,” a term used to describe the apartment blocks in the ghetto), approximately half a kilometer from Azusa Street. There, at Pecan Playground, tent meetings were held during the height of the Azusa Street Pentecostal revival (1906–1909). The first issue of the newspaper published during the revival, Apostolic Faith, reports that members of the revival were invited to preach in the local Molokan church (see Apostolic Faith, Issue 1). What the Molokans observed in the prayer meetings at 214 Bonnie Brae Street, and later in the Azusa Street revival itself, was nearly identical to the “Old Faith” practices they maintained in their own gatherings. When Ivan Voronaev moved from San Francisco to Los Angeles around 1913, he worked among Russian immigrants who had been eyewitnesses to the Azusa Street revival. /to be continued/
March 7, 1906: Seymour Preaches before the Southern California Holiness Association
Expelled from the Santa Fe Mission for preaching that speaking in tongues is the biblical evidence of baptism in the Holy Spirit, Seymour was invited to defend his position before the Southern California Holiness Association. The Santa Fe Mission was part of this association, and it was with its elders that Julia Hutchins consulted before locking the mission’s doors on Seymour’s evening service on March 4, 1906. One of the elders’ arguments was that Seymour himself had not received the baptism in the Holy Spirit and thus had not personally experienced what he was preaching.
The association’s meeting on March 7, 1906, was organized by J. M. Roberts at 114 South Union Street in Los Angeles. Pastors and leaders were present and voted following Seymour’s sermon. Their position was that the doctrine he proclaimed was not in agreement with the teachings of the Holiness churches, even though neither Seymour nor his teacher, Parham, were the first to associate speaking in tongues with the baptism in the Holy Spirit. The council instructed Seymour to cease preaching about Spirit baptism if he wished to continue pastoring Hutchins’s church at Santa Fe and Ninth Street in Los Angeles.
Thus, the democratic governance of the church voted against what would become the greatest outpouring of the Holy Spirit in the twentieth century—before it had even begun. The Santa Fe Mission has therefore remained in history as the church that expelled the preacher through whom God would initiate the revival.
