chapters of the book of Acts, from the day of the Feast of Pentecost onwards. By the end of 1909, the movement had achieved geographical ubiquity. Every region of the United States had a Pentecostal presence, with additional missions planted in 50 nations worldwide. Decline of the Azusa Street Revival Opposition As with most new religious movements, the Azusa Street Revival was not without controversy. Newspapers published such titles as, "Religious Fanaticism Creates Wild Scene", "Holy Kickers Carry on Mad Orgies", "All Night Meetings in Azusa Street Church, Negroes and Whites Give Themselves Over to Strange Outbursts of Zeal", "Whites And Blacks Mix in a Religious Frenzy", "Wives Say They Left Husbands to Follow Preacher", "Disgusting Scenes at Azusa Street Church", and "Crazed Girls in Arms of Black Men." In October 1906, Parham arrived at the Azusa Street Mission. After observing some ecstatic practices and racial mixing in worship, he went to the pulpit and began to preach that God was disgusted at the state of the revival. Seymour refused to back down from his doctrines, and Parham then denounced the Azusa revival as false. Parham launched a racially tinged assault on what he deemed fanaticism and religious anarchy and demanded reforms that included the outright dismissal of many of Seymour's key aides. He claimed that Seymour had corrupted the teaching of tongue-speech; Parham believed that the spoken tongues had to be a recognizable human language (xenoglossy), while Seymour's theology allowed for a divine language that could not be understood by human ears (glossolalia). Parham denounced these views as unscriptural. Parham also preached against the racial mixing of the revival. Seymour responded by recanting an earlier acknowledgement of Parham's authority and declaring the Holy Ghost to be the mission's only leader. Parham became the most far-reaching challenge to Seymour's leadership. Seymour dismissed Parham from the mission, but he stayed in town long enough to establish a small, competing congregation just blocks from the mission. Parham also appealed to the press to recognize him as the leader of the movement. The Seymour-Parham breakup marked the beginning of the end of Parham's prominence in the movement; however, as it turned out, Azusa's days were also numbered. The peak of the revival spanned from 1906 through 1908. Apostolic Faith publication The revival at Azusa continued to grow until 1908. Parham and other evangelists such as Florence Crawford (Seymour's former State Director of the