20th Century Apostolic Reformation Volume 2 by Life Network

20 Century APOSTOLIC REFORMATION Volume 2

| Page | 2

Books by Dr. Bernie L. Wade  Does God Have a Name?  Baptism According to Matthew 28:19  The Next Wave – Restoration of the Charismata  I Was the Ugly Duckling  GIVE US A KING  Apostolic Reformation in the 20th Century  The Israel of God  The Biblical Marriage Manual  How to Be a Christian Without Going to Church  IS CHRISTMASs CHRISTIAN?  The Israel of God - A Destiny Enjoyed  History of the Apostolic Faith Church of God – AFCOG  History of the International Circle of Faith – ICOF  History of the Pentecostal Assemblies of Jesus Christ  History of the Original Pentecostal Assemblies of the World  20th Century Apostolic Reformation – Volume 1  20th Century Apostolic Reformation – Volume 2  20th Century Apostolic Reformation – Volume 3  Apostolic Pentecostal Timetable of Key Events

Page | 3

BOOKS BY OTHER AUTHORS CHURCH GOVERNMENT – By Dr. Barney Phillips I Slept With Potiphar’s Wife – By Bobby Sutton Before I Knew You - Lea Bates

Page | 4

â&#x20AC;&#x153;Doctrine is truth lifted from Scripture and dedicated to purpose.â&#x20AC;?

Page | 5

“Some months ago, among some of the colored people in this city, reinforced after a little with some whites, there began something which was called the "gift of tongues:" The meetings were held in a large rented building on Azusa street.” Dr. Phineas R. Bresee Founder - Church of the Nazarene December 1906

Page | 6

FOREWARD

Since the initial outpouring of the Holy Spirit subsequent generations have sought to attain the level of our forefathers. Revival is perhaps one of the most overused words in the vocabulary of those who follow Jesus Christ. Yet, there is no doubt that such is the wave of the Holy Spirit. Throughout history God has definitely moved on people in waves that we have called revivals or movements. There is a common thread in these movements or revivals; sincere desire to have God manifest his presence. The key ingredient is definitely prayer. Every such outpouring or revival has a dedication to prayer to thank for God answering the determination of his people. In the late 1800â&#x20AC;&#x2122;s there were a number of notable such outpourings or revivals creating a general spiritual hunger for more. In the early 1900â&#x20AC;&#x2122;s one man, Charles F. Parham began to preach that God was restoring the Apostles Doctrine. He founded what history has called the Apostolic Faith movement. From his noble contribution we can see what is no doubt the movement that has brought the largest impact on the world since the Day of Pentecost. From the beginning of time the plan of God for His people was for them to have fellowship with Him. We see in Scripture that it was for the very purpose of praising God that mankind was created. When Jesus ascended into heaven He left His followers with the promise that He would send the Comforter. On the Day of Pentecost, the full earnest of our inheritance came in the form of the manifestation of the Holy Spirit as the disciples of Jesus Christ who had gathered in Jerusalem in an upper room, became the first group to receive the Holy Spirit with the evidence of speaking in tongues. The whole would be impacted by those who were endued with this Power from on High.

Page | 7

Centuries later, many had mistakenly adopted the idea that receiving the Holy Spirit in the manner that the disciples of Jesus Christ did on the Day of Pentecost was a thing of the past. Thankfully, some vehemently disagreed with that ideology. On January 1st 1901 that changed forever when believers received the Holy Spirit with the evidence of speaking in other tongues just like the disciples in the New Testament. This launched the greatest period of growth in the History of the Church. Today, more than 5 generations later, the posterity of those early 1900â&#x20AC;&#x2122;s Christ followers number in the hundreds of millions! Some 25% of the worlds Christians believing in the baptism of the Holy Spirit!1 There were 631 Million Pentecostals in 2014! Inevitably Pentecostals will exceed 1 Billion worldwide by about 2020!

More Than 1 in 4 Christians Are Pentecostal, Charismatic Read more at http://www.christianpost.com/news/more-than-1-in-4-christians-are-pentecostal-charismatic65358/#FJ028o4Eu2ceEEA1.99

Page | 8

TABLE OF CONTENTS FOREWARD ………………………………..……………… PAGE 7 APOSTOLIC FAITH ……………………………………..... PAGE 12 IT STARTED ON BONNIE BRAE STREET ……………. PAGE 28 AZUSA STREET ……………………………………….…. PAGE 30 SERVICES AND WORSHIP ……..…………………...…. PAGE 38 WILLIAM HOWARD DURHAM ……………………..…… PAGE 58 DURHAMS CONTRIBUTION-REFORMATION ….…… PAGE 62 SEYMOUR AND CRAWFORD ………………………….. PAGE 64 CHURCH OF GOD IN CHRIST (WHITE) ………………. PAGE 65 GLOBAL REFORMATION ………………………………. PAGE 71 THE APOSTOLIC FAITH REFORMATION EXPANDS..PAGE 72 THE ASSOCIATION OF CHRISTIAN ASSEMBLIES …PAGE 79 THE HISTORIC THIRD ENCAMPMENT OF THE AG…PAGE 83 HOWARD ARCHIBALD GOSS ………………………... PAGE 87

Page | 9

Page | 10

â&#x20AC;&#x153;They shouted three days and three nights. It was Easter season. The people came from everywhere. By the next morning there was no way of getting near the house. As people came in they would fall under God's power; and the whole city was stirred. They shouted until the foundation of the house gave way, but no one was hurtâ&#x20AC;?1

Page | 11

APOSTOLIC FAITH

Historians, unable to tell the difference, have labeled all the accomplishments and events of the Apostolic Faith movement with the general term, “Pentecostal”. However, it must be noted that many of those who are attributed this designation would not have been aware of such. “The Pentecostal movement was a logical, scriptural extension of the ideas of the Protestant Reformation of the 1500s, the Methodist revival of the 1700s, and the Holiness movement of the 1800s. It was the next step in the restoration of apostolic doctrine and experience to professing Christendom.”2 Charles Parham understood that for Apostolic reformation to happen in its fullest the events on the Day of Pentecost, where the followers of Jesus Christ were baptized in the Holy Spirit with the evidence of speaking in other tongues. Parham was not the only one realizing that there was another wave of the Spirit happening. Even before Parham’s accomplishments evangelists such as Maria Woodworth-Etter were making news with people being healed and filled with the Holy Ghost. Woodworth-Etter was preaching to ‘whosoever will’ taking her message to tent meetings and rented buildings across the nation. Like Parham, she ministered to people of all nationalities, creeds and colors. Then finally, even expectantly, the events at Parham’s Bible School caught the attention of the news media. On Tuesday January 22, 1901, the Kansas City Journal reported this: “One Woman Says She Speaks Half a Dozen Different Languages, but All Confined Themselves to Good, Plain English Last Night.

Rev. Charles F. Parham, leader of the "Apostolic Faith" sect, which has recently been attracting much attention in Topeka, Kansas, came to Kansas City yesterday, accompanied by his wife and seven of the students of his college, who claim to have been endowed with the apostolical "gift of tongues," and will conduct a meeting here. How long it will last depends, they say, upon the will of the Lord. They profess to be guided in all things by His command, and expect Him to inform them how long to remain and when and where to go. 2

Bernard. 38.

Page | 12

The first meeting was held in Bethel chapel, 1675 Madison, last night. In many respects it recalled an old-fashioned Methodist prayer meeting, but it had its peculiarities. Rev. Mr. Parham preached, expounded the beliefs of his sect, and then the students and other members of the congregation began to "prophesy." To "prophesy" and to "speak with tongues" are, in the language of Rev. Mr. Parham and his followers, two very distinct propositions. When they "prophesy" they merely testify to what the Lord has done for them. When they "speak with tongues" they employ gifts with which they are suddenly endowed from on high, speaking numerous different foreign languages. Members of the sect were first endowed with the gift of tongues the Friday following New Yearâ&#x20AC;&#x2122;s Day, when they were waiting on the Lord in their chapel. They had fasted some, prayed much, and constantly waited on the Lord. Suddenly tongues of fire began shooting about the room where they met, and seven students spake in a wide variety of languages. Miss Agnes Ozman first received the gift, and she appears to have been rather more liberally endowed than any of her fellows; for, whereas few of them were able then or since to speak more than a half dozen modern languages, she, by actual count, has been known to speak in twenty different tongues, ancient and modern, living and dead, Oriental and Occidental Last night neither the marvelously gifted Miss Ozman nor any of the rest were able to speak anything but English, and they were obliged to confine themselves to prophesying. Still, the prophecies were sufficiently remarkable. One good woman told of how, when she had been without money for a week, the Lord sent to her just as she wanted to take a street car ride from Kansas City, Kas., to Kansas City, Mo., and a man who was indebted to her who paid his bill. "For two years," spake a tall, angular man, "I have been as much of an infidel as Robert G. Ingersoll3, but to-night the Lord has healed me of my disbelief."

http://en.wikipedia.org/wiki/Robert_G._Ingersoll

Page | 13

As the tall, angular man sat down, cries of "Amen." and "Praise the Lord!" broke from all parts of the house. Parham and his followers heal the body in their Topeka institution as well as instruct the mind. This was evidently known to a large healthy looking woman, who prophesied that the devil had all the day been severely tempting her by attempting to undermine her health. "The devil," she affirmed, "has been trying to get the best of me by giving me a cold and making me cough, but by prayer for healing I have faith that I will be able to fight it off." She was followed by a tall, thin man, sitting on the front row, who had a hacking cough. He said the devil was assailing him with consumption, and asked for the prayers of the audience. A short, stout woman, with one arm, who sat near the rear, at once arose to administer healing encouragement to his fainting sprit. "The gift of tongues was given to the students at Topeka just shortly after I came away from there," she said, "and I wondered why the Lord had not permitted me to stay and get it, too. But, then, I thought how ungrateful I am to think such things! How much the Lord had done for me!" Five years ago I was suffering from consumption and Brightâ&#x20AC;&#x2122;s disease, and the doctors said I could not live. I thought and prayed, and finally I gave up all reliance on earthly things, and put my faith in the Lord. And, Oh, how gloriously He has rewarded my faith! For He has cured me of my consumption and Brightâ&#x20AC;&#x2122;s disease, He has removed the tumor which threatened to take my life, and He has restored the hearing to my deaf ear. I can tell my brother with the consumption the way to cure himself. When the devil tempts him with consumption, he should turn upon him and drive him out as he would drive a dog from the house. Oh, then he will be cured of his consumption!" Other Testimonials Few testimonials were given which paralleled or equaled this in their essential features; but there were many others by which it was scarce surpassed. Each testimonial was received with grave and resonant "Amens!" and approving "Praise the Lords!" and occasionally a brother or sister would break loudly forth into song, in which he would be as sonorously joined by the other pious members of the congregation. There was Page | 14

nothing peculiar about the selections sung, most of them being familiar to persons who have attended country camp-meetings. The sermon of Rev. Mr. Parham was along the same line as the prophesies. With reference to the "gift of tongues," as he and his followers have received it, he said: "I can speak in three, four or five languages, but I don’t understand scarcely any of them. It is only when we prophesy that we speak with understanding. Speaking with tongues is unfruitful, as Paul says. It is simply a gift from God to show us that we are His favored ones. A couple of weeks ago my sister-in-law was given the power, and spoke in Turkish and French in church, but she did not exactly understand what she was saying. She had only a vague, disconnected idea of it. "Nor is it always best that we speak with tongues in public. An unbeliever, on going into church where persons are speaking with tongues, will say, they are mad, as unbelievers said of the apostles on the day of Pentecost. When I first went into the room where these students were talking with unknown tongues, I said, in the words of one of old, ‘Surely they are filled with new wine.’ and thus the unbeliever is likely to think." The other students who accompanied Rev. Mr. and Mrs. Parham here, and who also have the "gift of tongues," are Miss Lillian Stewart, Miss Lulella Moore, Miss Maud Stanley, Howard Stanley, "Brother Stanley", father of the two just mentioned and aged about 65; and Harley Short. Rev. Mr. Parham was formerly a Methodist preacher, but cut loose from that denomination because it would not believe his teaching in regard to the Bible. He thought every word of Scripture ought to be accepted literally, and that "the Word" ought to be the Christian’s sole creed. He believes that the gift of tongues and all the other powers, enumerated in 1 Corinthians, that of healing, casting out devils, power, prophesying, etc., would be conferred as freely upon believers now as they were upon those of the primitive church. Three years ago he founded the sect of which he is the head. He established Bethel College in Topeka, and constituted the Bible its sole textbook, for he believes that, the good book embodying all wisdom, others are worse than useless. He soon gathered about him a few followers, and there are now in his school about forty students. Connected with it is a department for healing the sick. Rev. Page | 15

Mr. Parham objects to calling it a hospital, and he becomes incensed at the use of the word "treating." He says many people are constantly coming and going – coming ill, and going away healed. "It is the power of God," he declares. All we do is pray for them." 4

Miss Ozman’s Experience “Neither leader nor students work. They depend entirely upon the Lord to provide. If they exert themselves at all, it is merely to clean up about the big building which they occupy. All day they sit about, pensively reading their Bibles. They had been praying long for the gift of tongues, when it was suddenly conferred upon them. Miss Ozman, who was the first to receive, says as already indicated that she has talked in twenty foreign languages, and talked in them repeatedly. She is seized with the disposition to discard her own language upon the most trivial occasion. She told of one last night”.5

Agnes Ozman

"A few days ago," she said, solemnly, "I went into a restaurant in Topeka to order a meal. I told the waiter what I wanted, but he could not understand me. Finally, he called in the proprietor, and I told him, and he understood me. It turned out that he was a German, and I had addressed him in his own tongue. The power of the Lord was upon me and I lost power to speak English, and could talk only German." Miss Ozman could not enumerate all the languages she has spoken, but among them, she said, were German, French, Bohemian, Japanese and Chinese. I have spoken to foreigners in their own tongues," she declared, "and they say that I have spoken them perfectly.” This is even more than could truthfully be said of her English. Rev. Mr. Parham and others were asked to explain why no one was "inspired" – this is a word they frequently employ – to speak with tongues last night. "Oh," was the ready reply, "we are moved at different times by the Lord’s spirit, but we never can tell when we will be. This inspiration is sacred, it is divine and it is only given when the soul comes to the Lord hungering, thirsting and panting for truth. If we should

The Kansas City Journal. January 22, 1901. Was a Pentecost. “Apostolic Faith” Believers Claim a Gift of Tongues. Members are Chiefly Women. Strange Testimonials at a Strange Meeting Last Night. 5 The Kansas City Journal

Page | 16

try to satisfy the curiosity of others by making a display of these great gifts, we should infer His great anger, and bring damnation to our souls." Rev. Mr. Parham says that his sole object is the restoration of the Apostolic faith (meaning restoration of what the New Testament Apostles taught). He does not intend to establish a church of any kind; he repels at the suggestion. He is confident that he will be successful in his work. He believes he has started a movement which will bring about the millennium, and thinks his is a second voice crying in the wilderness, and preparing the way for the second advent of Christ. His talk and manner, in public and private, are those of a sincere and extremely optimistic fanatic.".”6 Parham’s Apostolic Bible College (or Bethel College) was the beginning of the Apostolic Faith bands. This humble beginning would be the seed bed an Apostolic Reformation that Parham couched as his Apostolic Faith movement. The Azusa Street Revival, the Welsh Revival, the conversion of the Baptist oriented Church of God in Christ (COGIC) to a Pentecostal body, the Charismatic movement, and all of Pentecostalism including organizations like the ICOF, AG, PAJC, ALJC, PAW, UPC and many others have their beginning in Parham’s Apostolic Faith reformation. While the restoration of the language of the Kingdom would remain the most visible and most criticized aspect of the Apostolic awakening earmarked as the Pentecostal Movement, the greater gift to the people of God was the restoration of the Charismata. For centuries the move of the Holy Spirit had been dominated by professional clergy, Official State Religions and the remnant of Roman power manifested in the Catholic Church claiming that the gifts and operation of the Spirit of God was a thing of the past. Parham’s Apostolic Faith reformation changed this forever and brought restoration to the demonstration and power of the Holy Spirit through speaking in other tongues, the gifts of the Spirit and finally the fivefold ministry as manifested in the day of the Apostles and recorded in the Book of the Acts of the Apostles. Many of these early converts missed what God was doing in pursuit of seeking merely to speak in tongues. “Pentecostalism thus had its birthday, rebirth or second birth, but the movement, meeting with skepticism at every turn, had a hard time getting out of the nursery. It was 6

The Kansas City Journal. January 22, 1901. Was a Pentecost. “Apostolic Faith” Believers Claim a Gift of Tongues. Members are Chiefly Women. Strange Testimonials at a Strange Meeting Last Night.

Page | 17

not until late 1903 at a revival in Galena, Kansas, that Parham and his teachings gained notoriety. Soon Parham could boast of up to 25,000 followers, but an even stronger Pentecostal movement was taking place in Wales in 1904-1905 under the leadership of Evan Roberts. It seems to be a little known fact to many modern heralds of revival that the "Welsh Revival" was not a movement of God similar to the Great Awakening, but was actually the European counterpart to the rise of American Pentecostalism. Actually, in many ways the Welsh Revival was a strong catalyst for this side of the ocean especially Azusa Street. There was direct correspondence between Evan Roberts of the Wales Revival and Frank Bartleman of the Azusa Street Revival. If God was performing these signs and wonders in Wales, so the reasoning went, He could do it in the Americas as well and Evan Roberts would have a direct impact on the events in America. Apostolic Reformation continues in Texas, where in 1905 Parham opened a Bible school and continued publishing his newspaper The Apostolic Faith. In a continued resurgence of the Apostolic he named this school, Apostolic Faith Bible College. Out of the Apostolic Faith Bible school emerged the next great luminary in the Pentecostal movement. William Joseph Seymour understood Parham’s overall message, Apostolic Reformation. It would be evident in his actions and his writing. William J. Seymour, a southern black Holiness preacher had come to Parham’s school out of the holiness movement. Seymour soon moved to Los Elder William Seymour Angeles, where, after several turns of events, he spear headed a revival at what would be called the Apostolic Faith Gospel Mission. The revival would be historic and known as the Azusa Street Revival. It was here that a Los Angeles Times reporter claimed that "colored people and a sprinkling of whites practice the most fanatical rites, preach the wildest theories, and work themselves into a state of mad excitement in their peculiar zeal"7. “Charles Parham used the name Apostolic Faith to describe a set of beliefs that he said were undenominational and nonsectarian; it was Apostolic Faith. This was the cornerstone of his desire to see a return to the New Testament message of the original Apostles. Parham also published a periodical using the same name the Apostolic Faith. This was before January 1, 1901 when Agnes (Ozman) LaBerge was baptized with the Holy Ghost in Parham’s Bible School in Topeka, Kansas. Gradually, the word

Los Angeles Times. 1906. Page 15.

Page | 18

Pentecostal replaced the words Apostolic Faith.”8 Primarily because those who observed the movement only saw the visible which was the manifestation of the Holy Ghost by the initial evidence of the adherents speaking in other tongues. William Seymour would also use the same name Apostolic Faith when he named the Azusa Street Mission. Even though connections between Charles Parham’s Apostolic Faith and William Seymour’s Apostolic Faith were severed in the fall of 1906 Parham had no objection to Seymour, Crawford or others using the name Apostolic Faith.” 9 Rather, using the name was seen as a tribute to Charles Parham and a connection to that original outpouring in 1901. William Seymour certainly saw it that way. “In August 1906 they put the name “Apostolic Faith Gospel Mission” on the building in anticipation of a visit from Charles Parham”, 10who was leaving his headquarters in Zion Illinois to travel to Los Angeles to see what God was doing there. Seymour rightfully credited Parham with being his spiritual father. He wrote this in his version of the Apostolic Faith news paper, “This work began about five years ago last January, when a company of people under the leadership of Chas. Parham, who were studying God’s word, tarried for Pentecost in Topeka, Kansas.”11 Later he would back away from this open endorsement of Parham but he never claimed that he had departed from the message of Apostolic Reformation or that he and Parham were not preaching the same Gospel. Parham from his 1902 Tract

We could trace the beginning of the modern Pentecostal titles ‘Unity’. Movement to many places. Many events would be contenders for impacting this global move of the Holy Spirit. In antiquity the event certainly would be the Day of Pentecost as recorded in the Acts of the Apostles and from which the modern Pentecostal Movement receives its name. The spark of that began this movement would have to credited to a prayer meeting in Topeka Kansas January 1 st 1901, where modern believers were first credited as receiving the Holy Spirit with the initial evidence of speaking in other tongues just like those early followers in Acts Chapter 2. This author recognizes that similar events were taking place throughout history in general and throughout America in particular in the late 1880’s. It is well documented that Holiness and Methodist camp meetings and special events throughout the 1800’s, 8

The Azusa Street Mission Timeline. Amos Morgan. 2007 The Azusa Street Mission Timeline. Amos Morgan. 2007 10 The Azusa Street Mission Timeline. Amos Morgan. 2007. Bumps in the Road. 11 Apostolic Faith. September 1906. Page 1. 9

Page | 19

especially in America were populated by many who were baptized in the Spirit and were often found riding home from these meeting in farm wagons speaking in other languages as the Spirit gave them utterance. It is obvious that hundreds and perhaps thousands received the baptism of the Holy Spirit in like manner. Thus, to designate a particular place or event as the beginning is not an attempt to minimize the contribution of these other believers to the restoration of the language of the Kingdom. You might pause, at the notion of the â&#x20AC;&#x153;Language of the Kingdomâ&#x20AC;?12 being restored. However, every kingdom has a language â&#x20AC;&#x201C;even Heaven. The catalyst for the Pentecostal Movement began at the Azusa Street Revival in Los Angeles, California.13 While the spark certainly came from Pastor Charles Fox Parham and the Topeka Kansas outpouring, the Pentecostal Movement as it has been titled began at the Azusa Street Revival in Los Angeles, California14. Over more than three years tens of thousands from all walks of like travelled there to experience their own personal Pentecost.15 Most of these were lay leaders and ministers in various holiness denominations like Wesleyan, Pilgrim Holiness, Methodist, COGIC and others16. Thus, the Pentecostal movement has traditions that encompass both Calvinism and Wesleyan Arminianism. These converts to the Apostolic Reformation added their Pentecostal experience to their denominational teachings and after being promptly rejected by all the established denominations birthed a plethora of streams all calling themselves Pentecostal and tracing their roots to Azusa Street.17 Some of the leaders of this new movement were opposed to the idea of starting a new religion, organization or denomination.18 Their purpose was more on unity, not division. Parham had formerly been a Methodist, but in 1895 he surrendered his ministerial license and left denominationalism forever.19 So, there was no formally organized effort at this 12

Dr. Garnet Budge. Restoration of the language of Heaven. Louisville, Kentucky, USA. 2010. Ted Olsen, "American Pentecost," Christian History, Issue 58, 1998 14 Ibid. Olsen. 15 Synan, The Holiness-Pentecostal Tradition, pp. 105, 130 16 Ibid. Synan. 17 nd Parham, Charles F. A Voice Crying in the Wilderness. Baxter Springs Kansas. 2 Edition 1910. 18 The Life of Charles F. Parham. Founder of the Apostolic Faith Movement. Sarah. E. Parham. 1930. 19 McGee, Gary B. The Revival Legacy of Charles F. Parham. 13

Page | 20

beginning other than the group that Charles Parham directed which was loose association of persons and known as the Apostolic Faith Movement.20 The principle figure of the Azusa Street Revival was William Seymour. Seymour was a disciple of the man who is referred to as the father of both the Pentecostal and Charismatic movements Charles F. Parham.21 Abingdon Dictionary of Living Religion states, “The Pentecostal movement began in the United States 1901 in Topeka Kansas under the leadership of C. F. Parham.” Parham's ministry included conducting a Bible school in the early 1900’s in Topeka and later in Houston. Several African Americans were influenced heavily by Parham's ministry there, including William J. Seymour.22 Both Parham and Seymour preached to Houston's African Americans, and Parham had planned to send Seymour out to preach to the black communities throughout Texas. “Charles Parham is a prominent figure in the history of the Pentecostal movement. His teachings greatly influenced the doctrines of all Pentecostal denominations including the Assemblies of God (AG). The AG rejected many of his teaching but some became the foundation stones of other groups such as the PAW, PAJC, ICOF to name a few. Groups who embraced Parham’s vision of Apostolic reformation which included, equality of ministers, baptism in Jesus name and the inclusion of people of color. Parham is the founder of the first Pentecostal church - the Apostolic Faith Church and the first Pentecostal College “He started a Pastor William Seymour and his wife Jenny Bible School in Topeka, Kansas, where students came to learn about the Word of God. The Baptism in the Holy Spirit was emphasized here as a key factor in one's walk of faith.”23 “During the Christmas holiday of 1900, Parham asked his students to study the Bible to discover the biblical evidence for the Baptism in the Holy Spirit. At a prayer meeting on January 1, 1901, they concluded that the Holy Spirit Baptism is expressed and evidenced by speaking in tongues.”24 The result was several students were baptized with the Holy Spirit with the evidence of speaking in other tongues.

Parham, Charles F. A Voice Crying in the Wilderness. Baxter Springs Kansas. 1910. http://www.seekgod.ca/fatherparham.htm 22 Blumhofer, Edith L. (1993). Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. Urbana and Chicago: University of Illinois Press. pp. 55. ISBN 978-0-252-06281-0. 23 http://christianity.about.com/od/assembliesofgod/a/assemblyhistory.htm 24 http://christianity.about.com/od/assembliesofgod/a/assemblyhistory.htm 21

Page | 21

When Agnes Ozman spoke in tongues at the opening of the 20th century in Charles Fox Parham’s Bethel Bible College in Topeka, Kansas, she helped build the framework of the first version of the initial-evidence doctrine propagated in North America. Parham taught that subsequent to salvation a person must be sanctified and made free from all sin. Those sanctified were candidates for the baptism in the Holy Spirit with the invariable sign of speaking in tongues. These tongues were defined as known human languages, which gave rise to the technical term xenolalia. The idea that initialevidence tongues were xenolalic was not only an irrefutable evidence of a divine act, but many also believed this meant missionaries had no need to learn new languages because they would be instantly given the language needed for their missionary endeavor. “During the late summer [1905] Seymour was approached by Rev. Mrs. Lucy F. Farrow, to serve as interim pastor of her congregation in Houston. Farrow, who had attended the powerful revivals of Charles F. Parham in Texas was invited by him to return with his family to Kansas.”25 In 1905, William J. Seymour, the one-eyed 34 year old son of former slaves, was a student of well-known Pentecostal preacher Charles Parham and an interim pastor for a small holiness church in Houston, Texas.26 About 1900, “Seymour had suffered a bout with small pox which caused him to lose his left eye (later in life he used a glass eye).”27 From 1902 – 1905 he travelled as an itinerant evangelist. Neely Terry, an African American woman who attended a small holiness church pastored by Julia Hutchins in Los Angeles, made a trip to visit family in Houston late in 1905.28 While in Houston, she visited Seymour's church, where he preached the baptism of the Holy Spirit with the evidence of speaking in tongues, and though he had not experienced this personally, Terry was impressed with his character and message. Once home in California, Terry suggested that Seymour be invited to speak at the local church. Seymour received and accepted the invitation in February 1906, and he received financial help and a blessing from Parham for his planned one-month visit.29

For Such a Time as This. Douglas J. Nelson. University of Birmingham, England 1981. Cloud, David. "AZUSA STREET MISSION". Retrieved 2007-05-24. 27 Encyclopedia of World Biography. William Joseph Seymour. 28 "IPHC Azusa Street Links – 1901 to Present". International Pentecostal Holiness Church. 29 McGee, Gary. "William J. Seymour and the Azusa Street Revival". Enrichment Journal. 26

Page | 22

“In another example of the spiritual chain reaction emanating from Azusa Street, Lucy Farrow, the Houston pastor who encouraged William Seymour to study under Charles Parham, laid hands on Lucy Leatherman as she sought her personal Pentecost. Leatherman, in turn, sent the invitation which brought Marie Burgess to New York to take over her mission. Burgess, along with her husband, Robert Brown, went on to establish and to serve as long-time pastors of Glad Tidings Tabernacle, which was for many years New York City's largest AG congregation.”30 “Mrs. Lucy Farrow forms an important link between Parham's teachings and the Azusa revival. Pastor of a black Holiness church near Houston, Texas in 1905, she left her church in the care of her friend, William Seymour, to travel to Kansas with the Parhams. There she heard more of Parham's teachings about the Holy Spirit baptism and received the experience. During this time, Mrs. Neely Terry came from Los Angeles to visit relatives in Houston. There she heard Seymour preach. She took back a favorable report of his pastoral skills to her Holiness group in California, led by Mrs. Julia W. Hutchins. When Farrow returned to Houston in October, she testified to Seymour about her experience of speaking in other tongues. He then studied under Parham that December.”31 “Before long, Hutchins sent an invitation and train fare for Seymour to come and pastor her Holiness mission. Parham helped with expenses and sent him on his way. Though Parham and Seymour later would disagree, Seymour always credited Parham as the impetus to his life path. Seymour arrived in Los Angeles by way of Denver on February 22, 1906. Because Seymour began preaching Parham's position - that the ability to speak in tongues evidenced a true Spirit baptism Hutchins prevented him from continuing his services in her mission. Cousins of Neely Terry, Richard and Ruth Asberry, soon opened their home on North Bonnie Brae Street for nightly prayer meetings. As attendance was growing, Seymour requested help and sent train fare so Lucy Farrow and Mr. J. A. Warren could come from Houston immediately.”32 The great outpouring began on April 9, 1906, with the baptism of Edward Lee at his home when Seymour and Farrow laid hands on him. Seymour first spoke in tongues on 30

Spiritual Chain Reactions. Women Used by God. Barbara Cavaness. 2011. Spiritual Chain Reactions. Women Used by God. Barbara Cavaness. 2011. 32 Spiritual Chain Reactions. Women Used by God. Barbara Cavaness. 2011. 31

Page | 23

April 12. Julia Hutchins and her Holiness associates soon accepted the Pentecostal message and many experienced Spirit baptism. Both Hutchins and Farrow eventually had ministry on the East coast and in Liberia, West Africa.”33 “Lucy Leatherman was a doctor's wife who had visited Parham's Bible school in Topeka in 1900. She testified that her Spirit baptism came after Lucy Farrow laid hands on her while she was praying. Not long after her experience, she came to believe that God's call for her was to the Arabs in Jerusalem. Leatherman, Louisa Condit, and Andrew Johnson left from Los Angeles to serve as missionaries in Jerusalem, going by way of Oakland, California; Colorado; and New York. A number received the baptism as this team held meetings along the way.”34 “It was Leatherman who wrote to Parham in Zion, Illinois, asking for someone to come to New York to take over the mission work. In response, he sent Marie Burgess and Jessie Brown. By May 1908, Leatherman wrote from Jerusalem regarding the Holy Spirit baptism of a Syrian minister from Lebanon and other victories of her work there. Though Marie Burgess had thought God was calling her to foreign service, she agreed to go to the New York City mission when Parham sent her. He visited them in March 1907. They soon had to move to another location, but the work established eventually became Glad Tidings Tabernacle.”35 In 1906, Seymour left Houston to become the associate pastor of an African-American holiness mission in Los Angeles, California. Seymour's work in Los Angeles would eventually develop into the Azusa Street Revival. Seymour requested and received a license as a minister of Parham's Apostolic Faith Movement, and he initially considered his work in Los Angeles under Parham's authority. Azusa Street Mission Front view While much would later be given to who had the original Pentecostal organization, denomination or fellowship. It is historical fact that Charles F. Parham and his Apostolic Faith Movement was the very first. Parham started the movement, had the first church, first bible college, first news paper, etc.

Spiritual Chain Reactions. Women Used by God. Barbara Cavaness. 2011. Spiritual Chain Reactions. Women Used by God. Barbara Cavaness. 2011. 35 Spiritual Chain Reactions. Women Used by God. Barbara Cavaness. 2011. 34

Page | 24

Seymour was invited to Los Angeles to preach in a Pentecostal Nazarene Church (later the Nazarenes dropped the word Pentecostal because of association with the Azusa Street Movement and became just Church of the Nazarene). This church had previously been a Baptist congregation but they had left their Baptist association due to Pastor Hutchins preaching the ‘Holiness’ message. Seymour arrived in Los Angeles on February 22, 1906,36 and within two days was preaching at Julia Hutchins' church at the corner of Ninth Street and Santa Fe Avenue.37 During his first sermon, he preached that speaking in tongues was the first biblical evidence of the inevitable baptism in the Holy Spirit.38 This was the message he was preaching in Texas that had been the cause for his invitation to California. However, on the following Sunday, March 4, he returned to the church and found that Hutchins had padlocked the door.39 Seymour and his message had been literally padlocked out of the building. Elders of Pastor Julia Hutchins church rejected Seymour's teaching as it was inconsistent with the position of their association of Churches.40 Condemnation of his message also came from the Holiness Church Association of Southern California with which the church had affiliation.41 However, not all members of Hutchins' church rejected Seymour's preaching. He was invited to stay in the home of congregation member Edward S. Lee, and he began to hold Bible studies and prayer meetings there. “William J. Seymour came to Los Angeles at the invitation of a woman named Julia W. Hutchins. She had founded an unnamed mission near the corner of East 9th and Santa Fe Streets. No one had ever listed the address of the mission, and the City Directory for Los Angeles in 1904, 1905, and 1906 did not note its existence. It was the Sanborn Map that made possible the location and identification of the site, revealing it to be half of a larger building that was shared with a billiards parlor. It also gave the address of the facility.”42

"IPHC Azusa Street Links – 1901 to Present". International Pentecostal Holiness Church. Hayford, Jack W.; Moore, S. David (2006). The Charismatic Century: The Enduring Impact of the Azusa Street Revival (August, 2006 ed.). Warner Faith. ISBN 978-0-446-57813-4 38 Newmann, Richard; Tinney, James S. (1978). Black Apostles: Afro-American Clergy Confront the Twentieth Century. G. K. Hall & Co.. ISBN 0-8161-8137-3. 39 MacRobert, Iain (1988). The Black Roots and White Racism of Early Pentecostalism in the USA. MacMillian Press. ISBN 0-333-43997-X 40 International Center for Spiritual Renewal. Archived from the original on May 11, 2007. 41 McGee, Gary. "William J. Seymour and the Azusa Street Revival". Enrichment Journal. 42 Uncovering the Forgotten Story of the Azusa Street Mission. Cecil M. Robeck, Jr. 2005 37

Page | 25

Dr. Phineas F. Bresee was the overseer of this church where Hutchins pastored, to which Seymour was invited to minister. Seymour had never met Bresee (a pious man who like many of his day regarded the Negro as less than equal). Black ministers were welcome as followers under Dr. Bresee but not as equals. Later, they would tell the story that Seymour was dismissed because he was teaching that the Holy Ghost first came with the evidence of speaking in other tongues.43 It may be but, this was the message he had been invited there to preach. This is a bible doctrine (see Acts Chapter 2). There is no evidence that there was a discussion between Hutchins and Seymour about the sermon. The historical account as presented is suspect. Like Dr. Bresee, William Seymour also came from a holiness background having attended God’s Bible School in Cincinnati Ohio.44 However, Dr. Bresee was certainly not going to allow a black man to preach in one of their association churches with some new understanding on Scripture. Thus, he was unceremoniously dismissed. Seymour recalled the events; “The Lord sent the means, and I came to take charge of a mission on Santa Fe Street, and one night they locked the door against me, and afterwards got Bro. Roberts, the president of the Holiness Association, to come down and settle the doctrine of the Baptism with the Holy Ghost, that it was simply sanctification. He came down and a good many holiness preachers with him, and they stated that sanctification was the baptism with the Holy Ghost. But yet they did not have the evidence of the second chapter of Acts, for when the disciples were all filled with the Holy Ghost, they spoke in tongues as the Spirit gave utterance. After the president heard me speak of what the true baptism of the Holy Ghost was, he said he wanted it too, and told me that when I had received it to let him know. So I received it and let him know. The beginning of the Pentecost started in a cottage prayer meeting at 214 Bonnie Brae."45 Seymour had learned in Parham’s Bible School the concept of Apostolic Reformation. Like Parham he simply believed that what the Apostles had in the New Testament could be experienced again. He brought this simple message to Los Angeles.

Azusa Street Mission. David W. Cloud. Pg. 1. Azusa Street Mission. David W. Cloud. Pg. 1. 45 The Apostolic Faith. Vol. 1. No.1. Los Angeles, Cal. September 1906. 44

Page | 26

Thankfully, Richard and Ruth Asberry, members of Pastor Julia Hutchins church wanted to learn more about what Seymour understood about this Spirit baptism that was being experiences in Texas, Oklahoma and other places in the country. They invited him to their home to stay and there began a series of prayer meetings that turned into services where Bishop William Seymour would preach from the front porch of their home... What happened in Seymourâ&#x20AC;&#x2122;s Los Angeles branch of the Apostolic Faith movement would become the catalyst for the greatest move of the Holy Spirit since the day of Pentecost. It has fascinated church historians for decades and has yet to be fully understood. For over three years, the Azusa Street Apostolic Faith Mission conducted three services a day, seven days a week, where thousands of seekers received the tongues baptism. Word of the revival was spread abroad through the Apostolic Faith newspaper. This newspaper had 50,000 subscribers and was sent out free of charge. From Azusa Street Pentecostalism spread rapidly around the world and began its advance toward becoming a major force in Christendom.

Page | 27

It Started on North Bonnie Brae Street

All of this time Pastor William Seymour was only an observer of the baptism of the Holy Spirit as he was yet to receive the experience. He and his small group of new followers soon relocated to the home of Richard and Ruth Asberry at 214 North Bonnie Brae Street (See Photo). White families from local holiness churches began to attend as well. The group would get together regularly and pray to receive the baptism of the Holy Spirit. On April 9, 1906, after five weeks of Seymour's preaching and prayer, and three days into an intended 10-day fast, Edward S. Lee spoke in tongues for the first time. At the next meeting, Seymour shared Lee's testimony and preached a sermon on Acts 2:4 and soon six others began to speak in tongues as well, including Jennie Moore, who would later become Seymour's wife. A few days later, on April 12, Seymour spoke in tongues for the first time after praying all night long. For a week following the outpouring of the Spirit in April 1906, the group continued to meet at 214 North Bonnie Brae Street in Los Angeles, at first inside the house, then from the front porch. If you visit the site today, the house is still present, though photographs from the period show that some changes have been made to the Artist rendition of the Bonnie Brae street meetings. house. The Sanborn Map, however, helped me to see the neighborhood as it was. The Asberrys owned two lots on the street, and Jennie Evans Moore owned one. Thus, the shouting that they did from the front porch of the house was highly unlikely to disrupt the neighborhood.â&#x20AC;?46 News of the events at North Bonnie Brae St. quickly circulated among the African American, Latino and White residents of the city, and for several nights, various 46

Uncovering the Forgotten Story of the Azusa Street Mission. Cecil M. Robeck, Jr. 2005

Page | 28

speakers would preach to the crowds of curious and interested onlookers from the front porch of the Asberry home. Members of the audience included people from a broad spectrum of income levels and religious backgrounds. Hutchins eventually spoke in tongues as her whole congregation began to attend the meetings. Soon the crowds became very large and were full of people speaking in tongues, shouting, singing and moaning. Finally, the front porch collapsed, forcing the group to begin looking for a new meeting place.47 A resident of the neighborhood described the happenings at 214 North Bonnie Brae with the following words: “They shouted three days and three nights. It was Easter season. The people came from everywhere. By the next morning there was no way of getting near the house. As people came in they would fall under God's power; and the whole city was stirred. They shouted until the foundation of the house gave way, but no one was hurt”48 Starting on Bonnie Brae and continuing when they moved to the Azusa location, the police tried to break them up because they were blocking traffic, causing noise and nuisance. Many eye witnesses reported seeing a glow from the building that was visible blocks away. Others reported hearing sounds like explosions that rocked the neighborhood emanating from the little wooden building. Due to these types of phenomena the Fire Department was called out on several occasions when a blaze or fire was Bonnie Brae Street house today. The height of the house above the street created a natural pulpit. reported at the mission building. The Child Welfare Agency tried to shut the meetings down because of unsupervised children within and around the building at all times day and night. The Health Department tried to stop the meetings because they said the cramped quarters were unsanitary and a danger to public health.49

4747

Synan, Vinson (2001). The Century of the Holy Spirit: 100 years of Pentecostal and Charismatic Renewal, 1901–2001. Thomas Nelson Publishers. pp. 42–45. ISBN 0-7852-4550-2 48 Synan, Vinson (2001). The Century of the Holy Spirit: 100 years of Pentecostal and Charismatic Renewal, 1901–2001. Thomas Nelson Publishers. pp. 42–45. ISBN 0-7852-4550-2 49 Owens, Robert O. Azusa Street Revival.

Page | 29

Azusa Street The group from Bonnie Brae Street discovered an available building at 312 Azusa Street. The building had originally been constructed as an African Methodist Episcopal (AME) Church in what was then a black ghetto part of town. The rent was $8.00 per month. A newspaper referred to the downtown Los Angeles building as a "tumble down shack". â&#x20AC;&#x153;The congregation that formally inhabited the Azusa Street Mission building was Stevens AME Church. They outgrew the facility and would become the largest African American congregation in Los Angeles. In 1903 Stevens AME moved to a new facility at 8thStreet and Towne. The Los Angeles City Page | 30

Directory shows that the congregation at that time also renamed their church to First African Methodist Episcopal Church (FAME). Before the congregation had decided what to do with their Azusa Street property, local newspapers reveal that an arsonist, wreaking havoc throughout the city over several nights, set the vacant church building on fire. The result was a greatly weakened structure whose roof was completely destroyed. The congregation decided to turn the building into a â&#x20AC;&#x153;tenementâ&#x20AC;? house, and subdivided the former sanctuary into a series of rooms separated by a long hallway that ran the length of the building. The stairs were removed from the front of the building, while access to the second floor continued to be gained through a rear stairwell. The lower level was used to house horses and equipment used by a contractor, including lumber and nails.â&#x20AC;?50 Since the AME church moved out the building had served as a warehouse, lumberyard, stockyards, a tombstone shop, and had most recently been used as a stable with rooms for rent upstairs. The structure was a small, rectangular, flat-roofed building 60 feet (18 m) long and 40 feet (12 m) wide, totaling 4,800 square feet (450 m2), sided with weathered whitewashed clapboards. The only sign that it had once been a house of God was a single gothic-style window over the main entrance. Discarded lumber and plaster littered the large, barn-like room on the ground floor. Nonetheless, it was secured and cleaned in preparation for services. They held their first meeting on April 14, 1906. Church services were held on the first floor where the benches were placed in a rectangular pattern. Some of the benches were simply planks put on top of empty nail kegs. There was no elevated platform, as the ceiling was only eight feet high. Initially there was no pulpit. Frank Bartleman a writer and an early participant in the revival recalled that "Brother Seymour generally sat behind two empty shoe boxes, one on top of the other. He usually kept his head inside the top one during the meeting, in prayer. There was no pride there.... In that old building, with its low rafters and bare floors..."51 50 51

Uncovering the Forgotten Story of the Azusa Street Mission. Cecil M. Robeck, Jr. 2005 McGee, Gary. "William J. Seymour and the Azusa Street Revival". Enrichment Journal.

Page | 31

When the folks from Bonnie Brae started looking for a building they found the old AME Church building for sale. “A photograph taken about the time that the congregation chose to move into the building shows the “For Sale” sign posted high on the east wall of the building. William J. Seymour, pastor of the Azusa Street Mission, and a few trusted friends, met with the board of First AME Church and negotiated a lease with an option to purchase the building at 312 Azusa Street.”52

1906 Los Angeles map of the Azusa Street area.

“The photograph reveals what a 1906 version of the map indicates that the pitched roof was not replaced, but rather, a flat roof was put on the building. The staircase that had stood at the front of the building was removed. In a sense, this suited the needs of the Azusa Street faithful because they were willing to meet in the “stable” portion of the building, providing upstairs access to those in need of prayer, to the church offices, and a place to house Pastor Seymour.“53

“Articles of Incorporation were filed with the State of California on March 9, 1907, and are available from the State of California. The Articles of Incorporation were amended May 19, 1914. The church negotiated the purchase of the property, and it was given the necessary cash to retire the mortgage in 1908. The purchase of the property for $15,000 was completed in 1908, and subsequently recorded by the County of Los Angeles on April 12, 1908. At first blush, such public documents might not mean a great deal, but they reveal the purpose(s) of the Mission, the names of the officers who served on the board of the church (Richard Asberry, Louis Osterberg, James Alexander, John Hughes, and Reuben Clark) together with their home addresses.” The second floor at the now-named Apostolic Faith Mission54 housed an office and rooms for several residents including Seymour and his new wife, Jennie. It also had a large prayer room to handle the overflow from the altar services below. The prayer 52

Uncovering the Forgotten Story of the Azusa Street Mission. Cecil M. Robeck, Jr. 2005 Uncovering the Forgotten Story of the Azusa Street Mission. Cecil M. Robeck, Jr. 2005 54 Allen, Marshall (April 15, 2006). "Pentecostal Movement Celebrates Humble Roots". The Washington Post. Retrieved 2007-05-17. 53

Page | 32

room was furnished with chairs and benches made from California Redwood planks, laid end to end on backless chairs.55 By mid-May 1906, anywhere from 300 to 1,500 people would attempt to fit into the building. Since horses had very recently been the residents of the building, flies constantly bothered the attendees. People from a diversity of backgrounds came together to worship: men, women, children, black, white, Hispanic, Asian, rich, poor, illiterate, and educated. People of all ages flocked to Los Angeles with both skepticism and a desire to participate. The intermingling of races and the group's encouragement of women in leadership was remarkable, as 1906 was the height of the "Jim Crow" era of racial segregation and fourteen years prior to women receiving suffrage in the United States.

1905 Issue of Charles Parham’s The Apostolic Faith

“The news has spread far and wide that Los Angeles is being visited with a "rushing mighty wind from heaven." The how and why of it is to be found in the very opposite of those conditions that are usually thought necessary for a big revival. No instruments of music are used, none are needed. No choir—but bands of angels have been heard by some in the spirit and there is a heavenly singing that is inspired by the Holy Ghost. No collections are taken. No bills have been posted to advertise the meetings. No church or organization is back of it. All who are in touch with God realize as soon as they enter the meetings that the Holy Ghost is the leader. One brother stated that even before his train entered the city, he felt the power of the revival.”56

“Travelers from afar wend their way to the headquarters at Azusa Street. As they enquire their way to the Apostolic Faith Mission, perhaps they are asked, "O, you mean the Holy Rollers," or "It is the Colored Church you mean?" In the vicinity of a tombstone shop, stables and lumber yard (a fortunate vicinity because no one complains of allnight meetings) you find a two-story, white-washed old building. You would hardly expect heavenly visitations there, unless you remember the stable at Bethlehem. But here you find a mighty Pentecostal revival going on from ten o'clock in the morning till about twelve at night. Yes, Pentecost has come to hundreds of hearts and many 55

McGee, Gary. "William J. Seymour and the Azusa Street Revival". Enrichment Journal. Retrieved 200705-17. 56 The Apostolic Faith. Vol. 1. No.1. Los Angeles, Cal. September 1906.

Page | 33

homes are made into a sweet paradise below. We remember years ago, when a bright, young missionary was dying in Bombay, India, in his last hours, unconscious with the fever, he kept crying, "Pentecost is coming! Pentecost is coming!” It seemed prophetical. Pentecost has come and is coming in India, and thank God in many other places.”57 “A leading Methodist layman of Los Angeles says, "Scenes transpiring here are what Los Angeles churches have been praying for years. I have been a Methodist for twenty-five years. I was a leader of the praying band of the First Methodist Church. We prayed that the Pentecost might come to the city of Los Angeles. We wanted it to start in the First Methodist Church, but God did not start it there. I bless God that it did not start in any church in this city, but in a barn, so that we might all come and take part in it. If it had started in a fine church, poor colored people and Spanish people would not have got it, but praise God it started here. God Almighty says He will pour out of His Spirit upon all flesh. This is just what is happening here. I want to warn every Methodist in Los Angeles to keep your hands off this work. Tell the people wherever you go that Pentecost has come to Los Angeles."58 1912 Los Angeles Skyline

“As soon as it is announced that the altar is open for seekers for pardon, sanctification, the baptism with the Holy Ghost and healing of the body, the people rise and flock to the altar. There is no urging. What kind of preaching is it that brings them? Why, the simple declaring of the Word of God. There is such power in the preaching of the Word in the Spirit that people are shaken on the benches. Coming to the altar, many fall prostrate under the power of God, and often come out speaking in tongues. Sometimes the power falls on people and they are wrought upon by the Spirit during testimony or preaching and receive Bible experiences.”59 “The testimony meetings which precede the preaching often continue for two hours or more and people are standing waiting to testify all the time. Those who have received the baptism with the Holy Ghost testify that they had a clear evidence of sanctification first. Hundreds testify that they received the Bible evidence of speaking in a new tongue 57

The Apostolic Faith. Vol. 1. No.1. Los Angeles, Cal. September 1906. The Apostolic Faith. Vol. 1. No.1. Los Angeles, Cal. September 1906. 59 The Apostolic Faith. Vol. 1. No.1. Los Angeles, Cal. September 1906. 58

Page | 34

that they never knew before. Some have received the "gift of tongues" or "divers tongues" and the interpretation. The demonstrations are not the shouting, clapping or jumping so often seen in camp meetings. There is a shaking such as the early Quakers had and which the old Methodists called the "jerks." It is while under the power of the Spirit you see the hands raised and hear speaking in tongues. While one sings a song learned from heaven with a shining face, the tears will be trickling down other faces. Many receive the Spirit through the laying on of hands, as they did through Paul at Ephesus. Little children from eight years to twelve stand up on the altar bench and testify to the baptism with the Holy Ghost and speak in tongues. In the children's meetings little tots get down and seek the Lord.â&#x20AC;?60 It is noticeable how free all nationalities feel. If a Mexican or German cannot speak English, he gets up and speaks in his own tongue and feels quite at home for the Spirit interprets through the face and people say amen. No instrument that God can use is rejected on account of color or dress or lack of education. This is why God has so built up the work. In the testimony meetings, they report from cottage prayer meetings where perhaps a number were baptized with the Holy Ghost or saved or sanctified and those who have been seeking at home report what God has done for them. Apostolic Faith Church Portland

The singing is characterized by freedom. "The Comforter has under construction. come" is sung every day, also "Heavenly Sunlight" and "Under the Blood." Often one will rise and sing a familiar song in a new tongue.

Seekers for healing are usually taken upstairs and prayed for in the prayer room and many have been healed there. There is a larger room upstairs that is used for Bible study. A brother fittingly describes it in this way, "Upstairs is a long room, furnished with chairs and three California redwood planks, laid end to end on backless chairs. This is the Pentecostal upper room where sanctified souls seek Pentecostal fullness and go out speaking in new tongues."

The Apostolic Faith. Vol. 1. No.1. Los Angeles, Cal. September 1906.

Page | 35

The sweetest thing of all is the loving harmony. Every church where this has gone is like a part of the family. This description is given for the benefit of the many friends who write in and who would like to be present. So many letters are received in the Apostolic Faith office, which is in the same building as the mission. We cannot but weep as we read these letters and pray for those who are seeking.”61 The most striking and unusual feature of the Azusa Street meetings was the racial harmony that prevailed under the leadership of Seymour. This led Bartleman to say, “The color line was washed away in the Blood.” Many people were amazed. In the most racist period of American history, thousands of whites came to Azusa Street and submitted to church leadership that in the beginning was essentially African-American. Although whites soon became the majority, Seymour continued as pastor and exercised pastoral and spiritual authority over the meetings. As African-American hands were laid on the heads of white seekers, they were baptized in the Holy Spirit. They also looked to Seymour as their teacher and spiritual father.62

LETTER FROM BRO. PARHAM

“Bro. Chas. Parham, who is God's leader in the Apostolic Faith Movement, writes from Tonganoxie, Kansas, that he expects to be in Los Angeles Sept. 15. Hearing that Pentecost had come to Los Angeles, he writes, "I rejoice in God over you all, my children, though I have never seen you; but since you know the Holy Spirit's power, we are baptized by one Spirit into one body. Keep together in unity till I come, then in a grand meeting let all prepare for the outside fields. I desire, unless God directs to the contrary, to meet and to see all who have the full gospel when I come."63 The Parham visit would prove to not be well received by those ‘in charge’ of the Apostolic Faith Gospel Mission. However, we see from this not the veneration that Seymour had for Parham as his spiritual father. This apparently never changed even though the white leadership at his church took great exception to Parham’s attempts to keep them from

The Apostolic Faith. Vol. 1. No.3. Los Angeles, Cal. September 1906. http://enrichmentjournal.ag.org/200602/200602_142_Legacies.cfm 63 The Apostolic Faith. Vol. 1. No.1. Los Angeles, Cal. September 1906. 62

Page | 36

self destructing. In the end, Parham was right. The movement started by God was ended by men. Although the Movement began among whites in Topeka under Parham, many historians now believe the Movement became a worldwide phenomenon with the AfricanAmericans at Azusa Street. African-American worship styles spread worldwide from Azusa Street. The unscripted, Spirit-led services became the pattern for early Pentecostals. Other Azusa Street practices such as giving messages in tongues with interpretations became standard in Pentecostal services around the world. Another Azusa Street practice singing in the Spirit (also known as the heavenly choir) spread around the world. Prayer for the sick, although widely practiced before 1900 among Holiness evangelists, became as important as tongues in most Pentecostal services “Seymour brought together a gifted, multiracial staff and did not try to make the revival a one-man show. Seymour opened his pulpit to anyone who had a word to give, which empowered a variety of voices within the young Pentecostal movement. While this type of ‘free Pentecostal’ expression was good for a while it was not sustainable. Men, by nature, crave order. Seymour always acknowledged his personal debt to Charles Parham, the man who taught him about the “Apostolic Faith.”64

David Daniels, “The Color of Charismatic Leadership,” in We’ve Come This Far, 86

Page | 37

Services and Worship

Azusa Street Mission Leaders. Seated (L to R) May Evans; Hiram Smith, Deacon; Bishop William Joseph Seymour, Pastor and Manager and Clara Lum Secretary. Standing, (L to R) Phoebe Sargent, City Missionary; G. W. Evans, Field Director; Jennie Moore, City Missionary; Glenn Cook, Assistant State Director, Florence Crawford, State Director; Thomas Junk; and Sis. Prince. The little girl is Mildred Crawford, 9 year old daughter of Sister Crawford. Identification provided by Rachael Sizelove in Like as of Fire. Titles are from Azusa letterhead.

Worship at 312 Azusa Street was frequent and spontaneous with services going almost around the clock. Among those attracted to the revival were not only members of the Holiness Movement, but also Baptists, Mennonites, Quakers, and Presbyterians. An observer at one of the services wrote these words: “No instruments of music are used. None are needed. No choir - the angels have been heard by some in the spirit. No collections are taken. No bills have been posted to advertise the meetings. No church organization is back of it. All who are in touch with God realize as soon as they enter the meetings that the Holy Ghost is the leader.” “Seymour was not what most people would think of as a Black Pentecostal preacher. He was usually a meek man with a direct style that was not often stylized or tricked-up; he could, however, become suddenly and volcanically emotional at times, in and out of the pulpit. He saw himself more as a teacher than a preacher. Yet his mark was a preacher and not as a teacher.

Page | 38

He’d sometimes sit at the meetings with his head in a shoe box, to cut himself off from the hysteria surrounding him.”65 The Los Angeles Times was not so kind in its description: “Meetings are held in a tumble-down shack on Azusa Street, and the devotees of the weird doctrine practice the most fanatical rites, preach the wildest theories and work themselves into a state of mad excitement in their peculiar zeal. Colored people and a sprinkling of whites compose the congregation, and night is made hideous in the neighborhood by the howling of the worshippers, who spend hours swaying forth and back in a nerve racking attitude of prayer and supplication. They claim to have the "gift of tongues" and be able to understand the Babel.”66 The first edition of the Apostolic Faith publication claimed a common reaction to the revival from visitors:

Frank Bartleman

“Proud, well-dressed preachers came to 'investigate'. Soon their high looks were replaced with wonder, then conviction comes, and very often you will find them in a short time wallowing on the dirty floor, asking God to forgive them and make them as little children. Among first-hand accounts were reports of the blind having their sight restored, diseases cured instantly, and immigrants speaking in German, Yiddish, and Spanish all being spoken to in their native language by uneducated black members, who translated the languages into English by "supernatural ability" (tongues and interpretation).

A. W. Orwig, a former Methodist minister baptized in the Holy Spirit at the Azusa Street Mission, shared his experiences at 312 Azusa Street in the following account, adapted from the first published history of the Pentecostal movement. “It was in September, 1906. I had heard of the meetings during the early part of the same year, when there was “no small stir” concerning them. The daily papers of the city had characterized them as scenes of wild fanaticism, enacted by ignorant and crazy people. Especially was the reputed speaking in unknown tongues bitterly denounced as a fraud, and was sacrilegiously caricatured. Besides this, many church members spoke disdainfully of the meetings, some declaring them to be of the devil. This naturally influenced others to condemn them. Some, however, suspended judgment, wholly or in part, for the time being. I was among the latter. 65 66

Azusa Street Timeline. Seymour and the Apostolic Faith. Los Angeles Times. September 1906. Front Page.

Page | 39

A large, four-page paper was issued by the mission, a copy of which accidentally or providentially fell into my hands on a Friday afternoon. At once I began to read it with considerable interest and in a very short time was convinced that God was in the work. I continued to read nearly all day Saturday until my heart burned within me, and I said to my wife, “I am going to Azusa Street Mission on Sunday and see and hear for myself.” I arrived at ten o’clock, and at that early hour found the house practically full, with many more coming later, some glad to secure standing room. I remained until one o’clock, returned at two and stayed until five, thus spending six solid hours on that one day. And I was more than ever persuaded that the movement was of God. I will not now attempt to describe sermons, testimonies, prayers and songs, only to say that they were usually attended with divine unction to such a degree as to move and melt hearts in every direction. The altar of prayer was generally crowded and other space designated for seekers, both saint and sinner. Many of both classes who came out of curiosity, and some possibly to ridicule, were smitten to the floor by the power of God, and often wrestled in agony and prayer until they found that for which they sought—some for pardon and others for deeper experience in God, by whatever name the latter might be called. Often it was termed sanctification, holiness, or the baptism of the Holy Ghost. Quite prominent was the teaching th3at the baptism in the Spirit was upon the sanctified life, and evidenced by the speaking in another tongue, however brief, as on the day of Pentecost. Not all, however, who gladly attended the meetings and derived profit thereby, fully or at all accepted this teaching. Nor did they specially identify themselves with the movement, although often endorsing it in general terms. The subject, or doctrine, of divine healing received special attention, and many cases of deliverance from various diseases and infirmities were more or less continually reported. Likewise was 3the doctrine of the Pre-millennial coming of Christ ardently promulgated. One thing that somewhat surprised me at that first meeting I attended, and also subsequently, was the presence of so many persons from the different churches, not a Page | 40

few of them educated and refined. Some were pastors, evangelists, foreign missionaries, and others of high position in various circles, looking on with seeming amazement and evident interest and profit. And they took part in the services in one way or another. In the first year of the work in Los Angeles I heard W. J. Seymour, an acknowledged leader, say, “Now, don’t go from this meeting and talk about tongues, but try to get people saved.” Again I heard him counsel against all unbecoming or fleshly demonstrations, and everything not truly of the Holy Spirit. Wise words, indeed. There had been some extremes, and still are in other places. But these things no more represent the real Pentecostal work than do the follies in various churches represent genuine Christianity. Brother Seymour constantly exalted the atoning work of Christ and the Word of God, and very earnestly insisted on thorough conversion, holiness of heart and life, and the fullness of the Holy Spirit. And yet some uninformed persons uncharitably declare that the chief or whole thing consists in talking in tongues and is of the devil. In spite of the learning of the wise, I believe that God is the “same yesterday, today, forever.”67 Henry Prentiss reported as follows in the May, 1907 issue in THE APOSTOLIC FAITH:68 "We went to the meeting where Bro. Blassco is. The Lord wonderfully blest in the service, and one precious sinner was saved, sanctified and baptized with the Holy Ghost. The Lord filled her mouth with holy laugher and she spoke in new tongues and has been under His power ever since, filled with joy and gladness." Brother Barbour, a brother in the congregation of Elder Prentiss, asked G.T. Haywood to attend church with him. Brother Haywood, a talented teacher, writer, and later minister of the Gospel, is saved and accepts God's calling. Haywood is a dedicated 67

Bennett F. Lawrence, The Apostolic Faith Restored (St. Louis, MO: Gospel Publishing House, 1916), pp. 77-89. 68 The Apostolic Faith. Los Angeles. Vol. 1, no. 8, p. 4. 1907. Florence Crawford.

Page | 41

student of the Bible and eventually becomes Pastor of Christ Temple Church, Indianapolis , Indiana. Seymour, his spiritual father Charles Parham, and the other revivalists at the Apostolic Faith Mission on Azusa Street held to five core beliefs: 1. 2. 3. 4. 5.

Salvation by Faith. Sanctification (or Holiness) of the believer. Tongues as evidence of Baptism with the Holy Spirit. Faith healing as part of God's redemption. The "very soon" return of Christ.

With the whole city of Los Angeles talking about the Azusa Street Revival and even the front page of the Los Angeles Times carrying a story on the subject, the Churchman Dr. Phineas Bresee responded. In December 1906 he writes this, “Some months ago among some of the colored people in this city, reinforced after a little while with some whites, there began something which was called the “gift of tongues”. The meetings were held in a large rented building on Azusa Street.”69 Dr. Bresee went on to claim that the movement Jesus the Light of the World ministry of was insignificant70 and “It would be doing the Florence Crawford in Portland few poor people who have been deluded by this thing no wrong to say that among clear-headed, faithful, reliable Christian people of this city the thing has no standing. We have been surprised at reputable papers giving credence to the almost unthinkable extravagant utterances in reference to such a matter before attempting to know whether there was anything to it or not.”71 The comments from Dr. Bresee have a tone of contempt and elitism common in responses from authoritarians. Unfortunately, it would not be long till the same tone would be reflected by some Pentecostals. More unfortunate it is a pattern that permeates those who would be the people of God until this present day. Bresee makes wild claims that denominationally minded men usually make. He looks down his pious nose at these people insinuating they are unstable, fly by night (using a rented building), 69

Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24 Phineas F. Bresee. December 2008. http://en.wikipedia.org/wiki/Phineas_F._Bresee 71 Nazarene Messenger. December 13, 1906. Dr. Phineas Bresee Pg. 6. Volume XI. No. 24 70

Page | 42

poor, deluded, unfaithful, unreliable and without social standing. As this church was in the ghetto, some of this may be true but much of the same could be said for the New Testament Church. While these things may be important to carnally minded men, these things certainly do not speak to the legitimacy of one’s heavenly accounts. Bresee is further incensed that this group is grabbing the headlines instead of his fledgling denomination. Thus, by being the critic he hopes to garner some of the public attention. It is strange that Dr. Bresee becomes the establishment or the denominational church as he was considered to be a man of the people having separated from his established church to work with a mission church. However, as is often the case, those who are the beneficiaries of the previous move of the Holy Spirit become the ones who give the strongest opposition to the next. Dr. Bresee is revered as the founder of the denomination that became the Church of the Nazarene.72 His contribution to the network that today is the Church of the Nazarene denomination is certainly undeniable. Likewise his segregated opinion toward black people in general and those who embraced the Pentecostal Movement in particular remains suspect. While Dr. Bresee is revered in the Church of the Nazarene, he is much less than appreciated in by black people in general and those of Pentecostal distinction in particular. Through those early years the ministers who were converts to the Pentecostal experience operated in a loose knit ministerial fellowship that they referred to as the Association. Despite the fact that Parham is the ‘father of Pentecostalism’, every organization, fellowship and group attempts to show their roots to Azusa Street. One of the reasons for this comes from the AG’s rejection of Parham Christology teaching regarding baptism in favor of the traditional one drafted by the Roman Catholic Church. This position in favor of the denominational church’s methodology created the first major doctrinal rift in the fledgling Pentecostal movement. Another reason is “This revival (Azusa Street) transcended all boundaries and brought together men and women from diverse religious, ethnic and national backgrounds.

Elvis Presley

As Paul Harvey notes in Freedom’s Coming, “the Azusa Street revivals spun off a corps of black and white evangelists who spread the new gospel and encouraged cultural interchange in religious settings.” Such mutual borrowing was especially apparent in gospel music, where “two streams of musical religious culture traveled beside each

Page | 43

other, never merging, but often intersecting.” In the world of black popular music innumerable musical innovators came from Pentecostal backgrounds, including Marvin Gaye, James Brown, Little Richard, and Sister Rosetta Tharpe. Together with white Pentecostals Elvis Presley and Jerry Lee Lewis (who borrowed liberally from AfricanAmerican sources) they helped reinvent American popular song. Scores of periodicals from around the world and in numerous languages carried reports of the Azusa Street revival. As news of the outpouring spread, ministers and lay persons made pilgrimages to Azusa Street to experience the remarkable revival and to seek to be baptized in the Holy Spirit. Participants became known as Pentecostals, named after the Jewish feast of Pentecost, when the Holy Spirit was first given to the church and believers first spoke in tongues (Acts 2).”73 From this historic beginning came the preacher who led the Azusa Street Revival, one William Seymour. Among his positive contributions would be to spread the message of receiving the Holy Spirit with a physical manifestation of speaking in other tongues to all the corners of the earth. Those who embraced this came from all over the world and from a large variety of Christian sects, denominations, and organizations. These from that humble beginning worked together in what they referred to as “The Association” of “Pentecostal assemblies”, a network of like minded ministers working together to spread the Gospel of Jesus Christ.

Clara Lum

By September 1906 the Apostolic Faith Gospel Mission reported about 13,000 people had received the "baptism of the Holy Spirit." Although Seymour would seldom preach, meetings would often begin at 10:00 A.M. and continue until two or three the following morning. Thousands of pilgrims, curious about and hungry for what Seymour claimed to offer, poured down Azusa Street between 1906 and 1909. While the Azusa Street Revival weathered the external storm of criticism, it soon began to unravel internally. Perhaps the handwriting was on the wall as early as October 1906, when Parham came to preach. He was shocked by many manifestations being portrayed as from the Holy Spirit, but were really, he believed, of the flesh or demonic. Parham had originally been scheduled for a lengthy revival, but because of his objection the manner of the services Parham and Seymour split and never reconciled. This type of schism would dominate the Apostolic Faith and the ongoing Pentecostal movement till present day.

http://ifphc.org/index.cfm?fuseaction=history.main

Page | 44

Clara Lums departure is interesting. There is reason to believe that she and Bishop Seymour had some romantic interest in each other. There is no suggestion of improper conduct. They were both single, Godly people and found mutual attraction. However, advisors to Bishop Seymour, including Reverend C. P. Jones (an old friend of Seymour’s) had recommended he not marry a white woman. This was not racism on the part of Seymour or his friends. Rather, he was advised that marriage to a white woman could greatly hamper the movement because of other people’s racist reaction to a black man marrying a white woman. The problem between Seymour and Parham has also been repeated by historians as one of race. This is an unsubstantiated claim like so many that have been leveled against Seymour and Parham in the last 100 years. Further, this claim makes no sense as Parham was actively involved in sending Seymour to Los Angeles. Seymour was one of the few of his day who held interracial meetings and opened his pulpit to both men and women of color. The conflict between Parham and Seymour is more appropriately framed as between Parham and the leadership of the Apostolic Faith Gospel Mission. This comes from a personality struggle. “Parham wanted status as the chief authority figure while he was there [at Azusa]. Meanwhile the Azusa Board of Elders would not make even reasonable adjustments to Parham’s approach to revival.”74 In Parham’s defense, “While most of the elders and the pastor kept themselves relatively straight, the scene which revolved around Azusa was increasingly being pulled by magicians, self-appointed preachers, self-styled prophets, and folk religionists – which would repulse any Holiness devotee such as Parham.”75 This was reported in secular news papers and acknowledged by Frank Bartleman. Parham was not only interested in someone speaking in tongues he was focused on Apostolic Reformation and while Azusa was producing a plethora of folks speaking in tongues it was not producing Apostolic Reformation. Florence Crawford

This type of disagreement will continue to plague the church as long as the five-fold ministry does not operate properly. Parham’s Apostolic role did not fully appreciate the pastoral role that Parham was playing at Azusa Street. Nor did Seymour fully appreciate the role that Parham should have played in the mission. Because of the holiness background of both, they were used to a pastor dominated clergy. Thus, they did not know how to properly interact with each other. Rather than seeing each other as 74 75

Azusa Street Timeline. Seymour and the Apostolic Faith. Azusa Street Timeline. Seymour and the Apostolic Faith.

Page | 45

a compliment they saw as rivals or competition. Parham, as a spiritual father should have long been past this and been pleased with the progress of this son in the gospel. The common denominator to all of these early groups becomes their association with the Apostolic Faith ideology. All of the waves of the spirit for the next century have the common beginning in the Apostolic Faith movement. Shockwaves would come to Seymour’s Apostolic Faith ministry over racial tension. In the early months of Azusa Street, blacks and whites, men and women had shared leadership. Black leaders were predominate in the ministry but this was because there simply were more black people involved. But soon Seymour asked all the Hispanics to leave. It has been said that this was only a difference of opinion between Seymour and one Mexican man. However, this type of authoritarian leadership would prove to be the style of the leadership at Apostolic Faith Gospel Mission. Instead of seeing those who were leaving as advancing the kingdom, Seymour tended to respond as though they were disloyal or unethical. Eventually Seymour wrote bylaws that prevented anyone except African-Americans from holding office in the Azusa Street Mission. Historians speculate that this was prompted from a split in “the Association” but whatever the rationale this remains a blight on the great things that God had done to remove the color barrier. Blame for the racist segregation of leadership at Azusa Street is often directed to “Florence Crawford. These claims are misdirected. She was a white woman who separated her ministry from Seymour and moved to Portland to take over an established ministry there. Yet, the leadership of the Portland This is really unfair as Crawford, just like Seymour took what she learned and expanded the Apostolic Faith message. True to her lineage she continued as in the Apostolic Faith group and her ministry continues under that banner today. Certainly, if one is looking for the “oldest Pentecostal denomination” this group which came directly from Azusa Street is in the running. They incorporated in October of 1909.”76 However it would be second oldest as the oldest group is also from Portland, the Pentecostal Assemblies of the Word (PAW) founded by J. J. Frazee in 1906. 76

Mother Crawford. A Profile. The Reverend Florence Louise Crawford. September 1, 1872 – June 20, 1936. 2004.. Amos Morgan

Page | 46

Some say that Seymour felt this separation by Crawford was done in an unethical manner, so he altered the bylaws of the Mission (In Los Angeles) to prohibit white leadership. Even if Crawford was unethical Seymour over reacted. As the old adage goes, ‘two wrongs do not make a right’. Another key leader who departed for Portland was Clara Lum. Clara was a stenographer who recorded many of the events of the meetings and contributed to the paper. She was a member of the original credentialing committee at Azusa Street. Glenn A. Cook also had previous newspaper experience 77 and helped with The Apostolic Faith. Glenn A. Cook (1867–1948) managed the finances and correspondence of the Azusa Street Mission, assisted with the publication of The Apostolic Faith, and later, spread the Pentecostal message to Indianapolis, Indiana. This article was reprinted from an undated tract written by Glenn A. Cook circa 1909. “The writer of this tract, Glenn A. Cook, was made business manager by the laying on of hands by Bro. Seymour and others. The duties of his office made him familiar not only with the work at Azusa Street, but all over the world. He opened all the mail and handled all the correspondence for over a year after the power fell, and the purpose of this tract is to make a record of some impressions received at the beginning of this visitation from God.” “It has been published by some who oppose the baptism of the Holy Ghost and speaking in tongues that you cannot find a community in the United States nor Canada, where this people are not represented. You will find them all over the world. It is true they are divided into sects, but about all continue to speak in tongues.”78 “In the early spring of 1906, William Seymour arrived in Los Angeles, California, from Houston, Texas. He had been a hotel waiter in Indianapolis, Indiana, and on his way to the coast, had stopped in Houston. While there, he attended meetings for some time where the people spoke in tongues. The Holy Ghost had fallen in Topeka, Kansas quite awhile before this, and had spread as far as Houston. Seymour did not receive his Baptism at the Houston meeting . The doctrines preached by this people were 77 78

http://www.azusastreet.org/TheApostolicFaith.htm Glenn A. Cook. 1909

Page | 47

confusing, and there was a lack of love and power in the meetings. I later learned about this visitation at Topeka. The leader became puffed up, declared himself the progenitor of the Movement, and would strut around with a high silk hat like a dictator. The results that followed could not be other than great confusion in doctrine and the absence of the spirit of love. When Seymour arrived in Los Angeles, he did not have the Baptism, but surely was meek and humble, and could preach love and a clean life as a preparation for the Baptism.”79 “He received the Baptism a short time after the power fell. He gathered a small group of people, black and white, and started a meeting in the old church building. A few benches and chairs with a packing case for the pulpit was the equipment. Every time he preached he would quote Mark 16 and Acts 2:4, insisting that no one had received the baptism in the Holy Ghost unless he spoke in tongues. This caused a great deal of opposition by the holiness people who began to attend the meetings. I was preaching in a tent at Seventh and Spring Streets when someone told me about the meeting. I went to the meeting thinking I might be able to straighten the people out in their doctrine, as I had been professing this experience for many years.”80 “I was not alone in this effort, as many more preachers and gospel workers began to gather and contend with Seymour. But the contention was all on our part. I never have met a man who had such control over his spirit. The Scripture: “Great peace have they which love thy law: and nothing shall offend them,” was literally fulfilled in this man (Psalm 119:165). No amount of confusion and accusation seemed to disturb him. He would sit behind that packing case and smile at us until we were all condemned by our own activities.”81 “Although most of the holiness people who attended continued to reject the preaching, each had a secret reverence and admiration for this man who lived what we had been preaching for years — a sanctified life. It was the wonderful character of this man whom God had chosen

Glenn A. Cook. 1909. Ibid. Cook 81 Ibid. Cook 80

Page | 48

that attracted the people and kept them coming to this humble meeting.”82 “The meetings had been running for about a month when the power fell. What a change took place. When I saw Sister Moon’s shining face and heard her sing in the Spirit, I felt as though I had never had any experience. That old building seemed to have been annexed to heaven, and had become the habitation of legions of the heavenly host. People began to pour in from everywhere, representing many religious beliefs.”83 “After asking forgiveness of Seymour and the others for all of my hard sayings, I fell on my face and began to pour out my soul in prayer, but could not receive the Holy Ghost; then followed a period of about 5 weeks of repenting and prayer. My eyes were seldom dry during this time, and although many had spoken in tongues and the building was filled with people, I seemed to get farther and farther away from God. I felt that I was lost, and unless I received the Holy Ghost and spoke in tongues, I would miss all. When I had nearly given up hope, the Holy Ghost fell on me as I lay in bed at home. I seemed to be in a trance for about 24 hours, and the next day, in the meeting, began to speak in tongues.”84 “The crowds kept increasing until the people could not get in the building. It was on a little-used side street. Soon the street was filled with people from every walk of life and every nationality. The meetings would start at about 9 a.m. and run continually until far into the night. There was such a drawing power about the place that saint and sinner wanted to be there all the time.”85 “I was working on a daily newspaper at the time, but I had lost all interest in my work. I would weep and cry as I went about my work until my wicked companions said that I was going crazy. About this time, the Lord spoke to me and told me to quit my work, as He had something for me to do. I resigned my position. A few days afterward, Seymour made me his business manager without salary. No one received any pay in the meeting, and no offerings were taken. A box was on the wall by the door. All 82

Ibid. Ibid. 84 Ibid. 85 Ibid. 83

Cook Cook Cook Cook

Page | 49

support came through this box or in the mail, unless individuals handed money to workers.”86 “A few days after I took my new position, a rancher came to me. He said the Lord had spoken to him in the field to come to town immediately and give me $20. I was nearly broke when he met me, and after handing me a $20 gold piece, said that the Lord had told him to give me $20 every month, which he continued to do for more than a year. There was never a lack of funds for any purpose, though money was seldom, if ever, mentioned in the meetings.”87 “One of the great features of the meetings was the singing of heavenly anthems in the Spirit. I was seldom away from that old building for nearly a year, except to go home to sleep. Much of the time I slept in the building in a room adjoining Seymour. We seemed to live in an atmosphere that was separated from the rest of the world. Evil speaking, and even evil thinking, had departed. We were saturated with the spirit of love and prayer and the days passed all too swiftly.”88 “The Apostolic Faith paper was soon published, telling about this wonderful outpouring. The first issue was 5,000 Boddy’s Newsletter 1908 copies, and subsequent printings soon grew to 50,000. People began to pour in from across the United States and Canada, and from different parts of the world. The place was packed from morning until far into the night, with many receiving the Baptism at all hours. We had one Communion and foot washing service that lasted until daybreak. More than 20 different nationalities were present, and they were all in perfect accord and unity of the Spirit.”89 “In recent years I have heard preachers speak lightly of the Azusa Street meetings, saying they had meetings that were just as good under their ministry. The old timers can only feel sorry for such and pity them. In the meetings, one was not only baptized in the Holy Ghost, but also lived in such a heavenly atmosphere of love that he could never forget it. All else seemed so empty and void. Even as I write these pages, the memory of that meeting comes floating back, my eyes begin to swim with tears, and such a longing and yearning seizes me for a return of such a condition. I can feel that 86

Ibid. Ibid. 88 Ibid. 89 Ibid. 87

Cook Cook Cook Cook

Page | 50

sacred fire still burning, and have the conviction that God will again visit His people in a like manner before the present dispensation ends.”90 “If God’s people would only come together in love — and not allow differences in doctrine to divide them, or leaders whose vision is blurred by building churches (when not directed by the Spirit) to lead them, and those collecting tithes to satisfy their own greed to defraud them, but work toward one objective: to be filled with all the fullness of God — God would answer prayer. Doctrines, teaching, and tithes have their proper place in the gospel plan. But that overpowering, drawing power of the love of God must come first. Our present lukewarm condition is caused by a lack of this love that nothing can offend.”91 Glenn Cook proves to be an important asset to the work of the Azusa Mission and was soon ordained an elder by Brother Seymour. As former news reporter and a printer by trade, Cook assisted with the publication of The Apostolic Faith, the mission’s international publication. His experience in the newspaper business was obviously invaluable to the effort. In December 1906, Bro. Cook began an effective evangelistic campaign throughout the West, Midwest and South, spreading the Pentecostal message. He arrived in Lamont, Oklahoma Glenn Cook where “quite a number were tarrying and waiting for Pentecost.” Hungry souls traveled to his meetings from over 100 miles away. Heading eastward, he delivered the doctrine to Mother Mary Moise in St. Louis then on to Chicago. In Indianapolis, Cook held powerful meetings, where several members of the Christian Missionary Alliance received the baptism of the Holy Ghost, including the Flower family, defectors from Dowie’s Zion who later became influential leaders in the Assemblies of God. In an Apostolic Faith report, Cook accurately predicted that Indianapolis would become “a center of power, being an inter-urban railway center like Los Angeles.” Cook was gladly received by a number of Church of God in Christ (black) adherents in the South, while their bishop, Charles H. Mason, was on site at Azusa receiving the Holy Ghost. Of course, he was also well received by Church of God in Christ (white) adherents and most of them would embrace his message of baptism in Jesus name. In 1914, Cook was evangelizing in the east when he received a letter from Frank Ewart, who was conducting meetings in Los Angeles stating that “he and a number of my 90 91

Ibid. Cook Ibid. Cook

Page | 51

friends had started a tent meeting and were baptizing people in the name of the Lord Jesus Christ.” Ewart invited Cook to return to Los Angeles to assist in the work. Cook accepted Ewart’s scriptural message, and he and Bro. Ewart re-baptized one another in a rented trough. “During the following months,” wrote Bro. Cook, “the great revival broke out, many hundreds being baptized in the Name of Jesus.”92 Cook’s acceptance of the doctrine of the mighty God in Christ placed him in the ranks of the Jesus name Pentecostals when one of his converts, J. Roswell Flowers led the Assemblies of God away from the rest of the brethren. Cook rightly saw the alliance to the Jesus name message as a continuation of the Spirit that birthed the Azusa Revival; a deeper revelation of Jesus Christ and restoration of Apostolic doctrine. As a church planter, Cook had helped to found works around the country in 1906 and 1907. Now in 1914-1917 he returned to these works with the baptism in Jesus name message: Cook said, “During the spring of 1915, the call came to me from the Lord to go back East and carry the message to the places where several years before I had carried the message of the Holy Ghost baptism with speaking in tongues. My first stop was St. Louis, where I visited the Rescue Home of Mother Moise . . . Before leaving St. Louis, Mother Moise, Ben Pemberton, and about forty others were baptized in the Name of Jesus in the Mississippi River.”93 Afterward, he traveled on to Indianapolis where: “. . . the saints were prepared and hungry for the new message. Great crowds turned out from the beginning, people coming in from different points in Indiana, Ohio, and Illinois. During the thirty days of the meeting, I was informed by those who kept a record that some 469 were baptized in the Name of Jesus Christ. Among those baptized were G.T. Haywood, L.V. Roberts, the new Bishop [Samuel N.] Hancock, Brother [T.C.] Davis, and about all the leaders of that day. The Lord made a clean sweep, leaving few Pentecostal people in the city who were not baptized in the Name of Jesus.”94 Missing in the converts was J. Roswell Flowers who would become an adversary to those seeing a deeper revelation of Jesus Christ.

Ibid. Cook Azusa Street, the Assemblies of God and the Spirit Baptism. James K. Bridges. 94 Azusa Street, the Assemblies of God and the Spirit Baptism. James K. Bridges. 93

Page | 52

Throughout his lifetime, Cook continued to promote the powerful message of baptism in the Name of Jesus and the fullness of the Godhead in Christ. He contributed articles to a number of Apostolic circulars including The Blessed Truth, The Herald of Truth, and Meat in Due Season. He continued a deep friendship with Bro. Frank Ewart, who introduced him to the Jesus name message and worked alongside him in Pentecostal ministry in Los Angeles, where he pastored a work in Belvedere. When he died in 1948, Bro. Glenn A. Cook was memorialized as a trailblazer. The seeds of truth that he scattered throughout the United States as an Apostle of the Faith continue to bring forth a mighty harvest. Glenn Cook and Clara Lum helped Florence Crawford publishing the Apostolic Faith newsletter and Lum and Crawford would continue the newsletter but from Portland. The Apostolic Faith news paper was already being published in Kansas and Texas and other placed. “Lum left a mailing list behind, but the Los Angeles newsletter did not continue.95 It has been widely said that Seymour was the editor of the Apostolic Faith. However, his name never appears as editor as some have claimed. Rather Florence Crawford was the editor and when she left to assume the ministry in Portland “it was mutually agreed that Crawford would continue to publish the Apostolic Faith Paper from Portland.”96 There were thirteen issues of Apostolic Faith published in Los Angeles from September 1906 through May 1908 with Florence Crawford assisted by Glenn Cook and Clara Lum doing the editing.97 While Seymour felt that he owned the name of the publication, the name of the publication was older than Azusa. Apostolic Faith had been the name of Parham’s publication before 1901. There is no record he ever complained about others using the name for their ministry, church or newsletter. For Crawford, the move was simple. She was a licensed minister of The Apostolic Faith Church of God (AFCOG) and had been part of Azusa Street Mission since its second week. That she was actively involved is evident in this one of many instances, ““In the City of Oakland, during the five weeks that the band from Los Angeles was there, Brother and Sister Evans and Sister Florence Crawford, Apostolic Faith baptismal service circa 1915

sixty-five souls received the baptism with the

The Azusa Street Mission Timeline. Amos Morgan. 2007. Mother Crawford. A Profile. The Reverend Florence Louise Crawford. September 1, 1872 – June 20, 1936. 2004.. Amos Morgan. 97 The Azusa Street Mission Timeline. Amos Morgan. 2007 96

Page | 53

Holy Spirit, and thirty were sanctified and nineteen converted. (AF vol 1, no. 2, Oct 1906). A ‘sister Mead’ testifies, “Then Bro. Seymour, Sister Crawford and another Sister laid their hands upon me that I might receive the Holy Spirit. As they prayed, I felt the power go through my body, but did not receive then the full baptism”.98 In the beginning Crawford worked in the correspondence office, published the news paper, served on the Ministerial Credentials Committee. In August 1906 she became an Evangelist. Then, God had opened an amazing door. In January 1908 she received a letter from Portland offering her keys to Pastor John Glassco’s church. Portland had a great revival during her ministry visits there to Glassco’s church and after prayer she accepted. Vilifying the departure of Crawford and Lum is unfair as both were following the leading of the Lord. Further there is evidence that the change was because of influence from Jennie, William Seymour’s wife. “She wanted Seymour to assume a greater stronger leadership role for himself.”99 She also wanted black saints to fill more of the leadership positions. So, after their marriage, the majority of leadership positions gradually shifted from white to black people. Azusa began among a mostly black group and quickly spread to an International movement embracing many cultures, races and languages. The connection of this Apostolic Faith Church in Portland to the Apostolic Faith Gospel Mission under William Seymour is without question. After the second Camp Meeting held in the Montavilla district in 1909 the church incorporated in the State of Oregon. The Articles of Incorporation are signed by Jennie E. Seymour (William Seymour’s wife), Malinda A. Mitchell, and Edward W. Doak.100 All of these are ministers from Azusa and are confirmed in Article V of these papers as the trustees. The questions about the Apostolic Faith newspaper are also answered in Article 2 of these documents. “Spiritual pursuit… by the Board of Elders of Apostolic Faith Mission of Los Angeles, California, to which body this organization is auxiliary spiritually and vested by said mission with authority to publish at various times issues of the official organ, “Apostolic Faith”, a paper devoted to the principles of said cause and distributed without charge.”101

Apostolic Faith. Volume 1, no. 3, Nov 1906 J. C. Tinney interview with E. S. Williams 100 “Mother Crawford”. The Reverend Florence Louise Crawford. September 1. 1872 – June 20.1936 101 “Mother Crawford”. The Reverend Florence Louise Crawford. September 1. 1872 – June 20.1936 99

Page | 54

For the record, there is no reason to believe that race was ever a factor between Seymour and Crawford. According to George Studd, Azusa in August 1908 was still being attended by both black and white people but the leadership has shifted to “entirely controlled (humanly speaking) by blacks”102. This shift was not documented by the Azusa Church until 1914. Even in Seymour’s unceremonious dismissal of all Hispanics and switching to an all black leadership team, race was not the motivating factor. It certainly was a racist action but Seymour was motivated by what he considered self preservation. Some claim that after Crawford’s departure, Seymour made a doctrinal change moving away from tongues as the initial evidence and began to teach that love was the first and major evidence of Spirit Baptism. While he did not reject tongues, he did reject the Pentecostal distinctive he had learned under Charles Parham while attending the Apostolic Faith Bible School in Houston, Texas. He apparently held to this altered doctrinal position for the rest of his ministry.”103 Bishop Seymour continued to pastor the church until his death and his work was not limited to Los Angeles. He traveled extensively, establishing churches and preaching the good news. He taught that Azusa Street was about Apostolic Restoration and helping lead people to Christ; not merely about speaking in tongues. He wrote and edited a book, The Doctrines and Discipline of the Apostolic Faith Mission to help govern the churches he had helped to birth. On September 28, 1922, Seymour experienced chest pains and shortness of breath. Although a doctor was called, the pilgrim passed to the Celestial City. Some say he died from a "broken heart." Faithful to the end, his last words were "I love my Jesus so." Seymour was laid to rest in Los Angeles' Evergreen Cemetery. His gravestone reads simply, "Our Pastor." In 1972, Historian Sidney Ahlstrom said that Seymour was “the most influential black leader in American religious history.” After his passing, his loving wife, Jennie, followed him as minister at the mission. In “1931, a man identified as Ruthford Griffith together with David Emanuel attempted to overthrow Mrs. Jennie E. M. Seymour as pastor of the congregation, as they went about Los Angeles claiming that they were the true leaders of the Apostolic Faith Mission. In the midst of this early 1931 battle, the Building Department of the City of Los Angeles declared the building unsuitable for further use as a church unless and until changes 102 103

Larry Martin. P 282. The Life and Ministry of William J. Seymour. Azusa Street, the Assemblies of God and the Spirit Baptism. James K. Bridges.

Page | 55

were made to the structure that would make it safe. Mrs. Seymour moved out, and the Apostolic Faith Church moved with her. Court documents indicate that in May 1931, the self-proclaimed â&#x20AC;&#x153;Bishopâ&#x20AC;? Ruthford Griffith and his treasurer, David Emanuel, engaged Mr. Thomas De Coe to remodel the Azusa Street Mission for their use. The contract was not negotiated by the duly elected board and it was not authorized by the pastor, Mrs. Seymour. As a result, a battle ensued in which Mr. De Coe daily padlocked the building, and Mr. Richard Asberry daily broke the padlock. The Seymour faction had the building demolished, leaving Mr. De Coe nonplussed. In response, he filed suit against the church in the Municipal Court of the County of Los Angeles (Case No. 231701), for loss of time and materials. The judge ruled in his favor. The church was ordered sold, and public documents mark this transaction. The property was scheduled for public auction and advertised by the Municipal Court in the Los Angeles Daily Journal. Mr. De Coe was the only person who bid on the property and by August 1931, he had been declared the purchaser of the property at the price of $1986, now estimated to be worth $50,000, and the Municipal Court issued a bill of sale. Mrs. Seymour and the duly elected officials appealed the case to the Superior Court of the State of California (Case No. 324056). There the decision was reversed, and Bishop Griffith, David Emanuel and Mr. De Coe were revealed by the judge to have attempted to defraud the congregation. The story of the Mission would be incomplete without these case records, and they reveal a great deal about the way the Mission conducted its business, the way the courts intervened, the humility and trust that the Seymour group had demonstrated throughout the months long incident, and the level to which the Griffith segment was willing to stoop to defraud the legitimate congregation of its place of worship. The building now gone, and the congregation declining, Mrs. Seymour was forced to take a loan in order to cover the taxes on the property. Subsequently, she was unable to pay back the loan in a timely manner, and the bank foreclosed on the property. In June 1938, in Case No 397348 in the Superior Court of the State of California, the property Page | 56

was lost in the foreclosure to Security-First National Bank of Los Angeles because of nonpayment of the $2000 loan. Once again, court documents reveal the hopes and dreams of Mrs. Seymour and her followers, the desires of the banking association, and the demands of the law. All of these records are available as public documents whose use can enrich the entire story. “ Eventually, the mission was torn down by the city of Los Angeles and the property was lost, but what happened there will never be forgotten. By 1909, the revival was spent, and eventually faded into history. After Seymour’s death even the mission building was razed after Seymour’s death.104 However, even as the Azusa Street Revival’s fires died out, a movement had ignited that would not die. The dimming of the Azusa Street revival by 1908 would have ordinarily spelled trouble for a young movement, especially if it were tightly organized. But the Pentecostal movement had rolled past Azusa, into the Pacific Northwest and the Southeast. There were now plenty of places to go. Schools, book and pamphlet printers, traveling evangelists, musicians, camps, and an absolutely sizzling network of word-of-mouth communication, all sprung up almost overnight seemingly out of nowhere. (This was before air transport and mass electronic media; cars were few and slow, package delivery technology was crude, and many of the areas where Pentecostalism grew fastest did not yet have electric or telephone service.). Pentecostalism's lack of organization served it very well. Pentecostalism had spread all over the world. Organizations such as the Assemblies of God and the Pentecostal Assemblies of Jesus Christ had been formed, and a large segment of the American church would forever view Azusa Street as the high water mark of modern Christianity.”105

104

Pentecostalism. Gary E. Gilley. This report has been excerpted and or adapted from an article by the same name in the December 1999, Think on These Things, Southern View Chapel, Springfield, IL, Gary Gilley, Pastor. http://www.rapidnet.com/~jbeard/bdm/Psychology/char/more/pente.htm 105 Ibid. Gary E. Gilley.

Page | 57

William Howard Durham William Howard Durham was a tremendously powerful and persuasive preacher. He is historically credited with bringing the first major doctrinal controversy to the Apostolic reformation. Yet, it is his concepts that brought ever further reformation to the fledgling movement. Reportedly, “In February 1911 William Howard Durham an evangelist from Chicago went to the Azusa Mission and tried to have Seymour removed as pastor and place himself in charge of Azusa Street. Durham had previously attempted something similar in Portland with Pastor Crawford.106 William Howard Durham had originally come to Azusa in 1907 seeking his own Durham Pentecost. “He received the baptism of the Holy Spirit at Azusa Street on March 2, 1907. It was at that time W. J. Seymour prophesied that wherever Durham preached the Spirit would fall upon the people.”107 After his personal Pentecost (Azusa 1907) Durham returned to Chicago where he had marvelous meetings. Like Azusa Street, people came from “far and near to hear the message and receive the Holy Spirit with the evidence of speaking in other tongues. Many who later became prominent Pentecostal pioneers attended Durham’s meetings, including A. H. Argue, a holiness preacher from Winnipeg, who later pioneered the Pentecostal Assemblies of Canada and pastored the largest Pentecostal church in that nation. Others included E. N. Bell, Howard Goss, Daniel Berg, founder of the AG in Brazil, Luigi Francescon a Pioneer of the Pentecostal movement in Italy.” Aimee Semple was instantaneously received healing for a broken ankle in January 1910.”108 The Apostolic Faith movement continued to expand. Like Parham, Seymour and others, Durham confirmed that the message of Apostolic reformation in his Chicago meetings. He said, “The Spirit kept revealing in my heart the precious Gospel as preached by the Apostles: identification with Jesus Christ in His death, burial and resurrection.”109 Those who attempt to explain away the Christocentric message of these key leaders have no basis in fact. These men (and women) were as focused on Jesus Christ as their Lord and Savior as were the very first followers of Jesus. All of them agreed with the Word of the Lord as recorded in Matthew 28:18, “ALL POWER in heaven and in the earth is in the name of JESUS!” 106

Mother Crawford. A Profile. The Reverend Florence Louise Crawford. September 1, 1872 – June 20, 1936. 2004.. Amos Morgan. 107 http://www.revival-library.org/pensketches/am_pentecostals/durham.html 108 http://www.revival-library.org/pensketches/am_pentecostals/durham.html 109 William Durham, Pentecostal Testimony. No.2, no. 3 (August 1912): 3-4.

Page | 58

Some historians and theologians have given a slant to this period by portraying the activity in the same context of previous reformation efforts. However, this was not the case. The Apostolic Reformation from the standpoint of Parham, Seymour, Durham and others was Christ centered. The Holy Spirit was recognized as the Comforter, sent, as promised, in the name of Jesus! Durham, as almost all of the Apostolic Faith movement was focused on Jesus Christ and the finished work he did at Calvary. There were differences in explanation but the entire movement, even those who disagreed with Durham was Christ centered. As to Durham and baptism, Durham performed at least one baptism in Jesus’ name.110 He placed great emphasis on the name, person, and work of Jesus Christ.111 Durham preached a doctrine of ‘Finished Work’ that was controversial and from the year 1910 and one was the source for much controversy and division. Today about half of Pentecostals teach Calvary as a finished work. In Chicago Durham was continuing the Apostolic reformation and like Topeka and Azusa the people were responding to this move of the Spirit. “Then Durham received “new revelation” and started teaching the ‘Finished Work’112 of Calvary in his news paper, Pentecostal Testimony and in Hammer Piper’s newspaper Latter Rain Evangel.”113 It is interesting to note that the idea of “Latter Rain” was seen in a most positive light by nearly everyone involved in the Apostolic Faith movement; some fifty years later Pentecostals would use the same term, “Latter Rain” in a most negative connotation. When Durham returned to Azusa three years later (circa 1911) Seymour was away ministering on a cross country tour and those in charge opened the doors to him. Durham began preaching his ‘Finished Work’ revelation. From the perspective of the Azusa Street leadership, Durham just took over the mission. Like they had Parham a few years earlier they quickly thought to uninvited Durham. It is particularly interesting that historians have not given much attention to this point. The leadership of Azusa Street, based on their actions was very autocratic and authoritarian. Everyone who 110

Gordon Mallory, personal interview, Austin, Texas, 14 February 1999. His mother told him that her father, R. E. Sternall, one of the founders of the Pentecostal Assemblies of Canada, was baptized in Jesus’ name by William Durham in Chicago. 111 Durham, PT 2, no. 1 (January 1912): 13; PT 2, no. 3 (August 1912): 6. 112 William Durham, The New International Dictionary of Pentecostal and Charismatic Movements 2002 113 http://www.revival-library.org/pensketches/am_pentecostals/durham.html

Page | 59

bumped into their way of doing things found himself [or herself] persona non grata. Early on it was an Hispanic minister who found disfavor. This prompted the barring of all Hispanics from Azusa Street. Then Florence Crawford, prompting a plethora of false accusations and the removal of all white leadership and later even changing the bylaws to exclude everyone except persons of color in positions of leadership. At this juncture, Durham was in displeasure because he was preaching a message they did not like. Obviously, they had forgotten or ignored that the whole Azusa Street Revival began because some leaders did not like Seymour’s message. In the mean time, “Hundreds flocked to the meetings to hear Durham’s dynamic preaching and his new, refreshing message of sanctification, without the heavy and condemning ‘works’ doctrine.”114 This was more than well received. Historian Frank Bartleman states, “The fire began to fall at old Azusa as at the beginning.”115 “The now disturbed elders of Azusa Street Mission contacted their pastor, William Seymour.”116 One would have thought that they would have contacted Seymour prior to all of this activity, but communication was not as readily available as today. When Seymour learned of this intrusion he cancelled his speaking tour and rushed back home. After a confrontation with Durham, on May 2, 1911 Seymour padlocked the mission doors in an effort to keep control. However some 600 people, mostly the white members followed Durham to a newly rented location.117 They took the name Apostolic Faith with them,”118calling their new church Apostolic Faith. Historians have recorded this event as though those who left the Apostolic Faith Gospel Mission (home of the Azusa Street Revival) committed some crime. The name Apostolic Faith was never the sole property of Seymour or the Azusa Street Mission. This is how nearly every negative thing has been perceived and written about concerning Azusa Street. It is as though they alone were perfected and no one else could do right. What is strangely forgotten or ignored is that the Apostolic Faith moniker was not the property of the Azusa Street leaders (or members) in the first place. William Seymour had ‘borrowed’ 114

http://www.revival-library.org/pensketches/am_pentecostals/durham.html F. Bartleman, How Pentecost Came to Los Angeles (2d ed., 1925) S. Frodsham, With Signs Following (1946) 116 Years of Creativity, Years of Dissent,” in Portraits of a Generation: Early Pentecostal Leaders. Ed. James R. Goff Jr. and Grant Wacker University of Arkansas, Fayetteville, 2002, pp123-142. 117 William Durham, The New International Dictionary of Pentecostal and Charismatic Movements 2002 118 The Azusa Street Mission Timeline. Amos Morgan. 2007. 115

Page | 60

the name Apostolic Faith because that was the group that he was with when he came from Texas and Charles Parham. Parham had financed Seymour’s trip to California. Seymour held ministerial license with Parham’s Apostolic Faith group and it seems that it was a given that using the name was a privilege of the members. If anyone held a claim to the name Apostolic Faith it was certainly Charles Parham. If anyone should have cared about the ‘borrowing’ of the name it should have been Parham and he recorded no objection. Durham and his workers secured a large two-story building in Los Angeles that seated more than one thousand people. The Azusa writer, Frank Bartleman was among those that helped Durham acquire his new building which reportedly put him in disfavor with some others. “Two years after their departure the same congregation embraced Jesus name baptism. This was an original baptism of the Apostolic Faith movement under Charles Parham, but not one that had been Apostolic Faith Headquarters with Charles Parham standing a regime of Seymour. Some refer to this out front – Baxter Springs, Kansas. The building is not gone. time period as the second wave of the However, this author has one of the stones from the Azusa Revival.119 The discussion about foundation on his desk. baptism during these years was not a debate on the Godhead (as some would make it later) but simply obedience to the Word of God absent of theologians and other manmade dogmas. When Florence Crawford learned that Durham had moved from Portland to Los Angeles and had taken over the Azusa people and merged efforts with Elmer Fisher’s congregation she and her son Ray Crawford and Rev. J. G. Robbins and went to LA to see what was happening. Apparently, she was more interested in the fact that Durham was there because of some previous interaction that she remained unhappy about it. “Crawford moved to oppose Durham and in the summer of 1911 opened a mission at 115 East First Street in Los Angeles. She installed Herb Green as pastor. This was her response to the loss of people from both Azusa and the Upper Room mission pastored by Elmer Fisher to Durham’s new church. She viewed that if you were maintaining the original doctrines diligently, your congregation should not leave you.” 120 Apparently, she was right as Durham’s work continued to grow. 119 120

The Azusa Street Mission Timeline. Amos Morgan. 2007 The Azusa Street Mission Timeline. Amos Morgan. 2007.

Page | 61

DURHAM’S CONTRIBUTION TO THE APOSTOLIC REFORMATION

According to historian David Bernard, “Of equal importance is the contribution that Durham made toward the development of the Jesus Name movement. Although he died a little over one year before its emergence, he set the stage for a return Jesus name theology.”121 David Bernard’s explanation is couched in the terms of the group that he is a member, the United Pentecostal Church. His response is correct concerning Durham’s contribution except that Durham was not attempting to defend a baptismal mode or Scripture reference. Rather, Durham was preaching and teaching his finished work of Calvary from the concept of the Apostolic reformation and that was a Christocentric gospel. In other words, Durham, like the other Apostolic Faith reformers was preaching the Apostles doctrine. This meant there was nothing added from the 2000 years of history that had transpired. His message was a reflection of those first followers of Jesus Christ and the Gospel that they lived. This approach was in sharp contrast to the Calvinistic gospel predominate in America at that time where there was a focus on the Father rather than on Christ Jesus.122 The challenge for those who center their religion on the father is that their focus makes it difficult to substantiate a difference between God (Father) in the Word of God and the god (father) of other religions. The crowning difference in the New Testament Church was their focus on Jesus Christ not just as fulfilling prophecy concerning His coming but being the focal point from which all creation extends. To this end the Scripture leaves us with no question by giving all power to Jesus Christ (in heaven and the earth) and by making it clear that every knee will bow and every tongue confess that Jesus Christ is Lord. Thus, the Scripture unfolds a plan by God to redeem the World through His sacrifice; God manifested in flesh. “There are two ways to read the Bible. The one way to read the Bible is that it’s basically about you: what you have to do in order to be right with God, in which case you’ll never have a sure and certain hope, because you’ll always know you’re not quite living up. You’ll never be sure about that future. Or you can read it as all about Jesus. 121 122

A History of Christian Doctrine Volume 3 by David K. Bernard Chapter 5, pgs. 125-160. http://en.wikipedia.org/wiki/Christocentric

Page | 62

Every single thing is not about what you must do in order to make yourself right with God, but what he has done to make you absolutely right with God. And Jesus Christ is saying, “Unless you can read the Bible right, unless you can understand salvation by grace, you’ll never have a sure and certain hope. But once you understand it’s all about me, Jesus Christ, then you can know that you have peace. You can know that you have this future guaranteed, and you can face anything.” -- Tim Keller123 “1. He [Durham] taught that we can receive all the benefits of the Atonement by repentance and faith, without waiting for a subsequent experience. While he retained the idea of two experiences (conversion and Spirit baptism), he acknowledged that when there is full scriptural understanding and faith we can expect the baptism of the Spirit to come immediately.”124 This was an epiphany of understanding for the hearer; many of whom had not been taught about Jesus Christ even though they were of religious background. “2. While some Pentecostals during and after his day sought to modify the distinctive doctrine of the Holy Ghost baptism, Durham staunchly affirmed the original teaching of Parham and Seymour that receiving the Holy Ghost is necessary to enter into the New Testament church and that speaking in tongues is the initial evidence.”125 This, of course, was the earmark of the Apostolic Church in the first Century and Parham and others rightfully understood that while men have changed many things; God has not changed. After Vatican II, where the Roman Church gives permission to their following to embrace the Holy Spirit the first thing the Pope challenges is the necessity of speaking in tongues. “3. He established Acts 2:38 as the paradigm for New Testament salvation, and he equated the three steps of repentance, water baptism, and the baptism of the Holy Ghost with the death, burial, and resurrection of Jesus Christ.”126 Durham is focused on Jesus Christ just like the song from two centuries before; All Hail the Power of Jesus Name. 123

http://www.monergism.com/directory/link_category/Biblical-Theology/Christ-in-All-of-Scripture/ A History of Christian Doctrine Volume 3 by David K. Bernard Chapter 5, pgs. 125-160. 125 A History of Christian Doctrine Volume 3 by David K. Bernard Chapter 5, pgs. 125-160. 126 A History of Christian Doctrine Volume 3 by David K. Bernard Chapter 5, pgs. 125-160. 124

Page | 63

“4. He stressed the importance of water baptism, and he exalted the name of Jesus. 6. He had a major influence on future leaders of the Jesus name movement. Many of his ministerial colleagues were soon baptized in Jesus’ name, including Harry Van Loon, R. E. McAlister, and A. H. Argue.”127 Nearly all of the Apostolic reformation leaders were baptized in the biblical manner of ‘invoking the name of Jesus’. As the sole purpose of the movement was returning the Church to the New Testament model any other method would have been suspect. It would be the Assemblies of God leaders that would turn this simple message of the Gospel into a theological debate. The major reason for the resistance of Durham’s Finished Work teaching was not doctrine. As usual it was about control. It is the old, “It is not smoke if it doesn’t come from my chimney’ syndrome.” The Apostolic Faith was doctrine in accordance with the Apostles teachings. Doctrine is truth lifted from Scripture and dedicated to purpose.

SEYMOUR AND CRAWFORD

This series of events is what brought the schism between Seymour and Crawford. It seems that Seymour did not appreciate Crawford coming into his ‘turf’. In response, Seymour went to Portland claiming that he had been wronged and demanded the release of the entire Apostolic Faith mailing list which had now tripled in size under the Portland leadership.128 Many historians have claimed that Crawford and/or Lum stole the list. This is not factual. Earnest S. Williams was at Azusa Street and served as General superintendent for the Assemblies of God from 1929 t0 1940

Crawford and Lum, the later at one time considered by Seymour as a potential wife, were the key people behind Seymour’s Apostolic Faith newspaper. History shows that is was these two [along with Glenn Cook] were the ones who actually started the Azusa version of the Apostolic Faith newsletter. When they moved to Oregon they continued to produce a similar paper. Again, Seymour held no control over the name Apostolic Faith. In fact, the use of the name Apostolic Faith as a newspaper was only be permission as Charles Parham was producing his newspaper called Apostolic Faith years before Seymour went to California

127 128

A History of Christian Doctrine Volume 3 by David K. Bernard Chapter 5, pgs. 125-160. The Azusa Street Mission Timeline. Amos Morgan. 2007.

Page | 64

CHURCH OF GOD IN CHRIST (WHITE) “In the summer of 1912 Durham died of pneumonia and Frank Ewert succeeded him as head of his organization.”129 A great Apostolic Faith camp meeting was help in Arroyo Seco in 1913. R. E. McAlister preached about being baptized in Jesus name. Thus, the Apostolic Faith under William Seymour had become Jesus name. Frank Ewert and Glenn Cook traveled to the Midwest and the Southwest rebaptizing former Apostolic Faith members. “1913 also saw the beginning of an effort in the Southwest to organize an assembly of former Apostolic Faith people (primarily followers of Parham who for various reasons had separated from Parham’s Apostolic Faith group). These men and women were heavily influenced by the Durham’s teaching. These came together under the leadership of Howard Goss (formerly the director for the South West of Parham’s Apostolic Faith), E.N. Bell List of Church of God in Christ ministers as published in the Word in (Editor of the Word and Witness), Witness in December 1913 Daniel Opperman (Bible College President), and A.P. Collins. These men served as the Clergy Reference Committee of a group that formally met in June 1913. This group was appointed after a convention that was called the “Annual Convention” although it may well be that the only time it met was in 1913. It seems likely that the Jessups (Walter Sr., Walter Jr. and Maude) were the hosts of this conference. 129

Mother Crawford. A Profile. The Reverend Florence Louise Crawford. September 1, 1872 – June 20, 1936. 2004.. Amos Morgan.

Page | 65

Historically, this group has been referred to as the Church of God in Christ (White) for a couple of reasons: 1. To differentiate between this group and another group of the same name let by Bishop Mason that was predominately (if not entirely) black ministers. 2. This group was white in the sense that ONLY white ministers were welcome. While it is true there was fellowship between this group and the Bishop Mason’s group there is no doubt they were two very different organizations By the time this organization got underway in 1913, many (if not all) of their members had been rebaptized in Jesus name. “This resulted in two schools of thoughts. In the final analysis one group the earlier followers of Durham would initially become the Assemblies of God (AG) and the other would (after several mergers) the Pentecostal Assemblies of Jesus Christ (PAJC).”130 This group would be the catalyst for the formation of the Assemblies of God (AG) in 1914. However, the doctrinal distinctive of this group that encouraged baptism using the name of Jesus Christ as opposed to the Roman version of Father, Son and Holy Ghost would soon become a battleground. Initially (1914) the AG did not divide from the other Apostolic Faith members choosing only to restrict the involvement of women and minorities, but in 1916 this changed forever. This left the movement with three schools of thought. One group followed the original Apostolic Faith tenets, and two others because of the effort to control would be divided over the word Trinity (presumably similar to the Holy Trinity devised in Rome in the 3rd Century, but left undefined by the AG leaders). These two were initially the P.A. of W (later merged to create the PAJC) and the AG. Many of the original Apostolic Faith bands led by Parham continued their Christocentric Gospel and some had 130

Mother Crawford. A Profile. The Reverend Florence Louise Crawford. September 1, 1872 – June 20, 1936. 2004.. Amos Morgan.

Page | 66

embraced the Jesus name baptismal formula as did the PAW and others which would follow. There were also other groups that existed previous to Azusa and were converts to the Apostolic Faith. These groups had commonality with the Apostolic Faith groups in their holiness background. “Holiness bodies that became Pentecostal adopted other Pentecostal tenets of faith that made them uniquely Pentecostal. Prominent among them were teachings such as healing was provided in the Atonement, the soon return of the Lord, Apostolic Faith Headquarters Texas 1908 some added feet washing to Communion services, constant praying and much fasting, daily extended study and memorization of Scripture, mutual accountability, several days and nights spent in regular worship services, revivals, conventions, retreats, camp meetings, witnessing, evangelism, world missions (including the legendary one-way ticket missionaries), visiting those in prison, and helping the poor.”131 The one constant was receiving the Holy Spirit with the initial evidence of speaking in tongues or as the early leaders framed it, “receiving your personal Pentecost”. The idea that these leaders of Apostolic reformation were seeking to revive ancient theological debates in any form or fashion is ridiculous. That activity was primarily done by their critics, detractors and defectors. For the most part, these were honest people, seeking God for a closer walk with Him and a greater manifestation of His presence in their lives. Their Gospel message was focused on the words of the Apostles as recorded in the New Testament before men began turning following Jesus Christ into just another religion. “Pentecostals who are true to their Azusa roots ask why there is a tendency to play down the marks of holiness and apostolicity. Talk about apostolic tradition among councilor ecumenists usually excludes charismatic gifts. The Pentecostal movement has clearly released some charisms that were repressed by the dictates of control minded men. This is the result of life-transforming encounters with the Holy Spirit that engender a passion for truth and a willingness to break barriers of class, race, gender, and age. Some Pentecostals even propose evangelization as a fifth mark of the

131

A Portrait of How the Azusa Doctrine of Spirit Baptism Shaped American Pentecostalism By Harold D. Hunter

Page | 67

Church. This kind of emphasis left the pioneers open to tying permanent xenolalia to Spirit baptism. At all times, however, Scripture was the ultimate authorityâ&#x20AC;?.132 For some reason the more things change the more they remain the same. While there has always been a desire by some to bring a unified effort to the body of Christ. There are others who are focused on division and control. Further, there are those whose only interest in unity is for some personal benefit, not for the purpose of bringing greater glory to Christ. To this end there are a plethora of groups claiming their roots to Azusa Street. This problem is certainly as old as the New Testament Church. Apostle John wrote this in 3rd John: I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So it was in the Apostolic Faith movement. The Azusa street leadership rejected the authority of Parham even though he was the primary reason that the events took place in Los Angeles. Goss and others distanced themselves from Parham and carved off part of the movement he had given his life to bring to the fore. It is fair to say that in some rhyme or reason several major groups have paths to this revival and in all fairness not one of them can legitimately claim that they were the sole heir to the movement. The fact is that many of the leaders of the Azusa Street Revival were opposed to the idea of formally organizing the movement.133 Yet, there was organization and much more organization to come. The Apostolic Faith Gospel Mission under William Seymour issued ministerial credentials much like any organization or denomination. At first, these were through Charles Parham and the original Apostolic Faith group but in time they issued their own. Charles Parham had left the denominational control of the Methodist Church behind and wore it as a badge of honor that he was not part of a denomination. However, he also licensed and ordained ministers included (as mentioned) those at Azusa Street. Seymour believed the unity of the church was dependent upon the decisions and actions of the individuals within the corporate confines of the church; and, the eventual corporate entity had to be in submission to God, not to be identified with either human 132 133

A Portrait of How the Azusa Doctrine of Spirit Baptism Shaped American Pentecostalism. Hunter http://frankbartleman.blogspot.com/

Page | 68

ideas or human constructions of power.134 The problems detracting from true Christian unity were as old, he suggested, as the description of churches provided in the first three chapters of the Apocalypse. In the sermon on "Christ's Messages to the Church" he described in detail the pitfalls into which congregations and individuals could fall.135 The result of disobedience to God was disunity and a failure to fulfill God's goal for the church. In the last fascicle of The Apostolic Faith published under his leadership, Seymour wrote: “Apostolic Faith doctrine means one accord, one soul, one heart. May God help every child of His to live in Jesus' prayer: `That they all may be one, as Thou, Father, art in Me and I in Thee; that they may all be one in us; that the world may believe that Thou hast sent Me. Praise God! O how my heart cries out to God in these days that He would make every child of His see the necessity of living in the 17th chapter of John, that we may be one in the body of Christ, as Jesus has prayed.”136 When Bishop William Seymour put the words, “Apostolic Faith Gospel Mission” on the side of the Azusa Mission, Frank Bartleman is recorded to have wept and considered it a sign of the end of what God had done in the awakening. However, Bartleman was not an integral part of the Azusa Street leadership. Rather, he reported the events as he saw them. During Bishop G.T. Haywood Baptizing in Jamaica the time from the Azusa Street revival to the serious efforts to organize the ministers who identified themselves with the Pentecostal Movement referred to their group simply as “The Association” (probably a reference to the Apostolic Faith movement). There were no officers, dues or organizational documents. This reflected the attitude of Charles Parham who freely allowed others to use his organization name; Apostolic Faith. While much is said about the anti-organizational tendencies of the Apostolic Faith founders, it is evident that the first formally organized ministerial group was formed in 1901 as the Apostolic Faith under the imprimatur of Charles Parham. Then in 1906 another group called the Pentecostal Assemblies organized and would later (1918) be called the Pentecostal Assembles of the World or P.A. of W. 134

W.J. Seymour, "The Baptism of the Holy Ghost," AF 2,13(May 1908), 3 W.J. Seymour, "The Baptism of the Holy Ghost," AF 2,13(May 1908), 3 136 "Christ's Messages to the Church," AF 1,11(Oct.[1907]-Jan. 1908), 3. 135

Page | 69

Obviously they were opposed to the denominational controls of their day but evidently not being organized as is widely suggested.

Page | 70

GLOBAL REFORMATION

Page | 71

The Apostolic Faith Movement Expands

The Apostolic Faith group organized by Parham is the harbinger of Parham’s vision of Apostolic reformation. This group is viewed as the first attempt to organize the new movement. The Apostolic Faith was a loose confederation of churches and ministers, with Parham in the leadership position. His fledgling organization has a serious setback when Parham is Howard Goss 1906 credentials from The Apostolic rejected as the spiritual head of the Azusa faith Movement. W. F. Carothers and Charles F. th Street Revival and Voliva launches his antiParham signed. It is dated August 26 1906 Parham campaign. Many Midwestern ministers leave Parham over innuendoes. Parham continued to preach the message of Apostolic Reformation till his death but most of the adherents were only interested in speaking in tongues. One schism from the Apostolic Faith movement was led by Warren Faye Carothers (W. F. Carothers) and Howard A. Goss (two of the leaders of Parham’s Apostolic Faith movement) who continue the vision and mission of the Apostolic Faith but not in conjunction with Parham. It could be said that like the division between Paul and Barnabas the schism brought the Apostolic Faith message to even more people. Carothers was a lawyer in Texas, a pastor in the Houston area and had been a fellow Methodist with Parham. He joined with Parham’s Apostolic Faith group in 1905 and became field director with responsibility for training evangelists and pastors. He would continue to practice law and 25 years later was appointed a federal judge.137 Carothers and Parham’s fallout is believed to have been over the Apostolic Faith organization’s acceptance of licensure of women ministers. Carothers was a rigid man who would be known for his opposition to women preachers and it may be this point that caused the rift.138 Later Carothers would join the nascent Church of God in Christ (White) and then be a vocal proponent of the Assemblies of God (AG) in 1914 and certainly one the one (maybe there were others) pressing his points on not allowing women ministers with some success,139arguing against women ministers and settling for a ban on women 137

Here is yet another very educated early Pentecostal leader. Encyclopedia of Evangelism by Randall Herbert Balmer 139 Warren Faye Carothers. The Baptism of the Holy Ghost. 1906. 138

Page | 72

being licensed as pastors. Women had been licensed as pastors in the Apostolic Faith movement and recognized by the Church of God in Christ (White) but not in the AG. Carothers was a Houston, TX businessman, attorney and inventor. From 1910-1920, he owned the largest private astronomical observatory in the South. He was also co-editor of the National Journal with Dr. Willis L. Moore of the US Weather Bureau. His judgeship was as a U. S. Commissioner and he served in the position until his death. A number of his rulings and cases can be reviewed from contemporary newspaper accounts and the official case files.140 His considerable education is almost always ignored by historians who claim the Apostolic Faith and Pentecostal groups as unintelligent, illiterate or un-educated.

Christian and Missionary Alliance Training Institute at Nyack, New York, in the early 1900s

After the introductory period from 1901 – 1906, the Apostolic Faith movement took on a life of its own. While some of the key leaders were being made villains by their detractors the hunger for a move of the Holy Spirit spread like a fever. Apostolic Faith groups started all over the country and around the world.

“Spontaneously in 1906–07, the revival broke out among students at a Christian and Missionary Alliance ministerial training school at Nyack, New York. Four future Pentecostal leaders received the Holy Spirit there: David McDowell, Frank M. Boyd, G.F. Bender, and W.I. Evans.”141 “Pastor D.W. Kerr accepted the message at Beulah Park Camp near Cleveland, Ohio, in 1907. Miss Marie Burgess, who later married Robert A. Brown, carried the message from Zion, Illinois, to New York City in 1908, where she and her husband founded Glad Tidings Tabernacle. Glenn A. Cook held a revival in Indianapolis in January 1907, where J. Roswell Flower, who later became general secretary of the Assemblies of God, was converted and Mrs. Flower received the baptism in the Holy Spirit.”142

140

http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=55008507 Eighty-Five Years Ago. Cordas C. Burnett. 1998. 142 Eighty-Five Years Ago. Cordas C. Burnett. 1998. 141

Page | 73

G. B. Cashwell

“G.B. Cashwell, a minister of the Holiness Association of North Carolina, went to Los Angeles in 1906, received the Pentecostal baptism, and returned to his home in Dunn, North Carolina, where he rented a large warehouse and began meetings. G.B. Cashwell was the link in the chain that opened the Southeastern States to the Pentecostal message. It is recorded that before the year 1907 was concluded, all, or nearly all, the ministers of the Fire Baptized Holiness Church had received a personal experience of the baptism in the Holy Spirit. Three groups in the Southeastern States, which had received the message through Brother Cashwell, later combined to form the Pentecostal Holiness Church.”143

J. Tomlinson

“A year after Cashwell's return to the Southeast, in January of 1908 he preached in Cleveland, Tennessee, at the conclusion the General Conference of the Church of God. A.J. Tomlinson, at that time pastor of the church in Cleveland, received the Pentecostal baptism. He had not at the first accepted the Pentecostal message, although the church which he served had been Pentecostal since the outpouring of the Holy Spirit at the Shearer schoolhouse in 1896. Brother Tomlinson was a strong personality and a capable leader, and was chosen to serve as moderator of the General Assembly in 1909. The church was confirmed in this Pentecostal position and has throughout the years that followed contributed greatly to the spread of the Pentecostal message.”144 After this experience A. J. Tomlinson forms the Church of God, Cleveland, Tennessee.

“Others were influenced by G.B. Cashwell, included two evangelists by the name of H.G. Rodgers and M.M. Pinson. These men carried the message into Georgia, Alabama, and Mississippi. They also carried it to south Florida. Later, these two men were instrumental in bringing into the Assemblies of God a number of churches that had been created under their ministry in the Southeast.”145 However, Rogers would be among those who would cast his lot with the Jesus name ministers and become part of the GAAA in January of 1916. H. G. Rodgers

“In the meantime, the Pentecostal fire was being carried into Canada by R.E. McAlister. Miss Ivey Campbell, a woman of 143

Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: Gospel Publishing House, 1941), 253– 262. 144 Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. 145 Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262.

Page | 74

profound piety, received the baptism in the Holy Ghost in Los Angeles and carried the message to Akron, Ohio.”146 McAlister is another of these ministers who follow Biblical Jesus name baptismal formula rather than baptizing into the Trinity. “In the summer of 1907, a glorious camp meeting was held at Beulah Park campground in Cleveland, Ohio, where many of the ministers and laity of the Christian and Missionary Alliance came into the Pentecostal experience. Some of these later aligned themselves with the Pentecostal Assemblies of Jesus Christ and Assemblies of God. Others remained with the Alliance, modifying their views somewhat on speaking in tongues in conformity with the Alliance position on that subject.”147 “The years 1906–08 were notable years because during those years the Pentecostal message was spread all over the world. Ivey Campbell Los Angeles and the Azusa Street Mission became symbols of Pentecost.”148 In the view of some, “the Movement, however, was soon out of hand, for new centers were being established which gave no particular allegiance to the Azusa Street Mission.”149

T. B. Barratt

Periodicals began to appear following the early periodical published in Houston, Texas, the Apostolic Faith. The second periodical bearing the same name, the Apostolic Faith was published in Los Angeles by Florence Crawford at Azusa Street. Other periodicals appeared such as: The Bridegroom's Messenger published in Atlanta, Georgia; the Way of Faith of Columbia, South Carolina; The New Acts, Alliance, Ohio; the Latter Rain Evangel, and Pentecostal Testimony, Chicago, Illinois; The Church of God Evangel, Cleveland, Tennessee; the Pentecostal Holiness Advocate, Franklin Springs, Georgia. All these contributed to spread the Apostolic Faith Movement.

“The Apostolic Faith Movement had indeed become a force with which to be reckoned. But the spread of the Movement was not to be confined to the United States and Canada. It was to spread overseas to every continent, and the rapidity with which the chain reaction took place was startling indeed.

146

Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. 148 Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. 149 Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. 147

Page | 75

Who can understand the leadings of the Lord? Who would have imagined the outcome of the decision made by Pastor T.B. Barratt to visit the United States in 1906? Pastor Barratt, a minister of the Methodist Church in Christiania, Norway, visited America to solicit funds to open a large city mission in his nation's capital. His fund-raising mission was not too successful—but he came in contact with the Apostolic Faith Mission in New York City, was brought under conviction for his spiritual need, opened his heart, and tarried for and received the Pentecostal baptism on October 7, 1906. He returned home, and under his ministry a revival broke out in Norway in January 1907.”150 Barratt wrote this letter to Azusa Street, Solfies, Pl. 2, Christiania, Norway, Jan. 29.- 1908 God is wonderfully demonstrating His power here in the Norwegian capital. It is about ten days since I held the first meeting in the large gymnasium that will take when crowded from 1,500 to 2,000 people. People from all denominations are rushing to the meetings. Over twenty have received their Pentecost and are speaking in tongues. Several have been in trances and had heavenly visions. Some have seen Jesus at our meetings, and the tongues of fire have been seen again over my head by a freethinker, convincing him of the power of God. Many are seeking salvation and souls are being gloriously saved. Hundreds are seeking a clean heart, and the fire is falling on the purified sacrifice. The fire is spreading very rapidly. Glory to God! I received word from the country districts that the fire is falling there. People who have attended the meetings are taking the fire with them to the towns around about. The account of God's work for my soul has been inserted in many religious papers, and has caused a stir. All can see it is the work of God's Holy Spirit. Hallelujah! Some of the languages spoken are European. One man was thrown on his back, a preacher, last Sunday morning in the Student's Hall, and when he rose, he spoke in four languages, one of these was English. He could speak none of them before. After that, he prophesied and invited sinners to come to Christ. Numbers threw themselves down and cried for salvation, cleansing, and the fiery baptism with the Spirit. Praised be God! Several preachers are seeking their Pentecost. Go on praying for the advancement of the Kingdom of our Lord and King * this grand old century. Fraternal greetings from those baptized with the power and fire from on high. Yours in Christ Jesus, T.B. Barratt.

150

Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262.

Page | 76

“Christiania, later named Oslo, became the center for a chain reaction that carried the Apostolic Faith message to Sweden, England, Denmark, and many places on the continent. Pastor Lewis Pethrus read of the Barratt meetings in a Stockholm newspaper in January of 1907, and went to Oslo. Through this contact, the Pentecostal message was introduced into Sweden. A.A. Boddy, rector of All Saints Episcopal Church at Sunderland, England, spent 4 days with Pastor Barratt, and then returned home.”151 “Under his ministry, showers of latter rain began to fall in Sunderland in September of 1907. The first city in Scotland to experience the latter rain baptism was the city of Kilsyth, also in the year 1907. Two missionaries were sent from Oslo to Switzerland, bringing the Pentecostal message to that country in the year 1908. South Africa was visited with a Pentecostal revival early in 1908. Thomas Hezmalhalch came from Los Angeles to Indianapolis, Indiana, in March of 1907. He and his party then went to Zion, Illinois, where God gave them an outstanding Pentecostal ministry.”152 The Apostolic Faith work in Zion had been opened in 1906 by Charles F. Parham. Parham sent Seymour to Los Angeles and then departed from Houston himself and went to Zion where those who had followed Dowie were in much need of help. “So that the ground was well prepared for the ministry of the Hezmalhalch party. Following this meeting, the party returned to Indianapolis and plans were laid for the outfitting of a party to go to South Africa. The party, consisting of Thomas Hezmalhalch and wife, John G. Lake and wife, J.O. Lehman, Louis Schneiderman, and others, left for South Africa in the spring of 1908, and went directly to Johannesburg. The same signs that followed the ministry of the Word in the U.S.A. were experienced in South Africa, and the Apostolic Faith Mission was born. Later, these American workers returned to America, but the seed they had planted continued to germinate until the Apostolic Faith Mission has reached its present proportions.”153 “What more can we say. Early missionaries went to China and India. A book by Miss Minnie Abrams entitled, The Baptism of the Holy Ghost and Fire, describing the revival 151

Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. 153 Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. 152

Page | 77

in the girls' home operated by Pandita Ramabai, fell into the hands of W.C. Hoover, a Methodist missionary in Chile, in 1907. As a result, the Holy Spirit was outpoured in Chile under the ministry of Brother Hoover in July 1909.”154 “During those first few years, the Pentecostal message was carried by a spiritual chain reaction into Germany, the eastern European countries, Russia, Bulgaria, Hungary, Italy, Egypt, many parts of Africa, India, China, Japan, Central and South America, Australia, and New Zealand. It would be impossible to tell the whole story. Thousands upon thousands, perhaps millions of souls, have been enlightened as to their privilege in Christ of a full salvation, and have received the baptism in the Holy Ghost. The Acts of the Apostles has been repeated on a grand scale that surpassed the fondest expectations of the early participants. What the end shall be no one can possibly know.”155 The Apostolic Faith movement was not free from the works of the flesh. As Apostle Paul said, “When I would do good, evil was present. This was the case with the new movement. While it was populated with men and women of God who were hungry for a deeper relationship with Him, there were opportunists who moved in to profit. These like Simon the Sorcerer would perish with their money. “With the revival came many concomitant effects. New converts, eager for every morsel of truth, became victims of those who preyed on the unsuspecting.”156 In 1909, after facing unfounded charges, Charles Parham attempts to regain his ministry. He locates the Pastor A. A. Boddy, an small Apostolic Faith Alliance at Baxter Sprigs, Kansas and Anglican minister in England where the Pentecostal revival continues to print his journal the Apostolic Faith.

began. Among those impacted by his ministry was Evangelist Smith Wigglesworth

Doctrinal issues arose in the new movement. Rather than rely on the Holy Spirit to resolve the differences or ‘come and reason together as the Scripture tells us, men decided to separate the ‘wheat from the tares’. Unfortunately men do not know the difference and the spirit of division became the driving force returning these Pentecostals to their denominational ideas with only having spoken in tongues as to show for the effort. As often is the case men assume they have received all that God has to offer. “Religious leaders with few restrictions and less inhibitions led many astray. Others were cast out of their orthodox churches. Congregations without pastors had no one to 154

Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262.

155

Stanley H. Frodsham, With Signs Following, (Springfield, Mo.: GPH, 1941), 253–262. Eighty-Five Years Ago. Cordas C. Burnett. 1998.

156

Page | 78

whom they could turn. Missionary efforts were hampered because the congregations and their leaders had little or no knowledge of the foreign fields. Clergy and laity alike recognized the need for some semblance of organization—at least for fellowship and the furtherance of the missionary cause. For the most part, organization was frowned on. With the exception of two small Pentecostal bodies in the Southeastern states, there was little semblance of organization anywhere.”157 By 1913 missionaries from the Apostolic Faith movement were covering the globe including Andrew Urshan to Persia, H.L. Lawler to Shanghai China, Samuel Morar in India (a ministry that continues to this day), E.W. Doak to Egypt and many others. Doak would later be the first chairman of the Pentecostal Assemblies of the World after the merger in 1918.

THE ASSOCIATION OF CHRISTIAN ASSEMBLIES

Bishop Glenn Beecher Rowe, Bishop Varnell, Bishop G.T. Haywood, and Bishop Karl Smith circa 1920. Probably taken in Indianapolis Indiana at the PAW Convention.

The Pentecostals were experiencing the difficulties incumbent in the efforts of minority groups with marginal social status to change dominant cultural structures and social practices. In Indianapolis it became necessary to have both African American and European American venues, as well as the interracial meetings at G.T. Haywood's Apostolic Faith Assembly, which by 1913, owned a building at the corner of Eleventh and Senate Streets seating 1000 persons.158 Something was needed to provide larger scale organizational security.

It was first decided to attempt regional organizations. Therefore between 15 and 22 June 1913, a "Convention and Campmeeting" was held at "Gibeah Bible School in Plainfield, Indiana, to form the Pentecostal Assemblies of Indiana and the Central States.”159 It is uncertain how many persons attended the meetings; the Gibeah Bible School, which still stands as a private residence, could not have accommodated many 157

Eighty-Five Years Ago. Cordas C. Burnett. 1998. Mid-Summer Pentecostal Convention. The Christian Evangel. 1, 1. July 1913. Page 8. 159 A Closer and Deeper Fellowship. The Christian Evangel. 1, 1. July 1913. Page 8-9. 158

Page | 79

people but the 13 acres of grounds could have provided haven to numerous campers. It was only minutes on the interurban train from downtown Indianapolis. The racial composition of the participants in unknown, although most of Indiana was, then as now, primarily European American. G.T. Haywood, the African American Pentecostal leader of what must have been one of the largest Pentecostal congregations in North America, attended at least one afternoon and spoke to the assembled on John 21:16, "Feed My Sheep." His sermon, which was the keynote address, argued that competent pastoral leadership for the emerging congregations of Pentecostal believers was a necessity. There was, he asserted, "a dire need of shepherds--not cowboys who drive and whip up the cattle, but shepherds who will feed the flock.”160 “It was the need to develop pastoral leadership and to facilitate the development of a pastoral ministry to consolidate the work of the Pentecostal evangelists which energized the gathering. It was clear that Pentecostals would have to function outside the churches which had rejected them and their message. They felt strongly the need to provide for those who had found a new spiritual and social identity in the Pentecostal camp. Bishop and Mrs. Rowe, Bishop and Mrs. Haywood and others.

Haywood's sermon articulated clearly the agenda of the conference leaders, D. Wesley Myland, Director of the Gibeah Bible School, and J. Roswell Flower, Indianapolis resident, erstwhile law student and editor of The Christian Evangel.”161 A committee of twelve was chosen on 21 June (1913) to "confer together and then prepare a statement and arrange an order of procedure for definite and systematic service in uniting and developing the work, and then to make a report at the next meeting of the convention."162 The committee included, in addition to Myland and Flower, six men and four women clergy from Indiana. The committee brought in a proposal with five recommendations:

160

A Closer and Deeper Fellowship. The Christian Evangel. 1, 1. July 1913. Page 8-9. The Ecumenical Quest of Pentecostalism. David Bundy. Cyberjournal for Pentecostal Charismatic Research. 162 A Closer and Deeper Fellowship. The Christian Evangel. 1, 1. July 1913. Page 8-9. 161

Page | 80

(1) "That the name of this movement in Indiana and the Central States be called THE ASSOCIATION OF CHRISTIAN ASSEMBLIES; (2) "That the purpose of said Association...be to represent and propagate a full Pentecostal Gospel according to Apostolic Faith and practice in unity of the Spirit and the bond of peace...we invite all who desire to be better fitted for service...to unite with us as workers together with Christ...;" (3) "That an advisory committee be formed composed of representative members of local assemblies...for mutual fellowship and conference in the furtherance of the work of God committed to our care. Proposed members of the advisory committee came from Plainfield, Indianapolis, Marion, Jasonville, Gilmore, Warsaw, Noblesville, Shirley, Martinsville, Greencastle, Terre Haute, and Eastern Indiana. At least ten of the twenty-four names presented were women."163 (4) (4) "That a Board of Trustees be formed for the holding of the properties located at Plainfield, Indiana, known as `Gibeah Bible School and Home'..."; (5) that the officers include Myland (General Superintendent), Flower (General Secretary) and George R. Anthony (General Treasurer) and a "Vice-Chairman" to be appointed by the General Superintendent. These recommendations were presented to the gathering on Sunday, 22 June 1913, and accepted unanimously as "the first crystallization of a general desire of the Pentecostal saints throughout the state of Indiana."164 A second meeting was scheduled 29 August to 7 September. The effort provided for corporate ownership of property and maintained congregational autonomy. No cooperative agenda was established beyond the goals of "mutual fellowship and conference." 165 The organizational time of this group is nearly identical to the Church of God in Christ (white). The following year the major leaders of the two groups would come together and form the AG. 163

A Closer and Deeper Fellowship. The Christian Evangel. 1, 1. July 1913. Page 8-9. A Closer and Deeper Fellowship. The Christian Evangel. 1, 1. July 1913. Page 8-9. 165 A Closer and Deeper Fellowship. The Christian Evangel. 1, 1. July 1913. Page 8-9. 164

Page | 81

The process of establishing unity within the diversity of the Apostolic Faith movement continued. This Association would be one of many groups that brought short term organization. In retrospect it seems that there were hundreds of ministers jockeying for position within the nascent movement. The next year, 1914, J. Roswell Flower, the editor of The Christian Evangel parlayed this regional influence to a position in the Assemblies of God, U.S.A. and his periodical became the official organ of the new denomination, The Pentecostal Evangel. 3G.T. Haywood attended the Hot Springs, AK, constitutional meeting of the Assemblies of God but was not invited to join in the leadership. Much speculation about this arises and the AG and others attempt to claim Haywood as a member, but there is no record of his membership. In fact, G. T. Haywood was had been a member of the Pentecostal Assemblies since 1911. His church, Christ Temple, was a mission of an Apostolic Faith Gospel Mission (Azusa Street). His credentials within the movement were impeccable. He had no apparent need to be part of another group. Yet, it is evident by his interaction that he was focused on greater unity in the movement. Certainly, there is no record of the Apostolic Faith leader being included in the â&#x20AC;&#x2DC;all whiteâ&#x20AC;&#x2122; leadership of the AG or the General Assembly of Apostolic Assemblies (GAAA) which was formed in January 3, 1916 by Howard A. Goss, H.G. Rodgers, and D.C. O. Opperman. In retrospect it is evident that there were many ready, willing and able to take credit for the labor of others. Yet, the legacy left behind by Haywood speaks volumes:

Pastoral leadership of Christ Temple Apostolic Faith Church 1911 to present

Then, in a bold move, the GAAA merged [January 1918] with Pentecostals Assemblies of the World P.A. of W. composed generally of black fellowship that begun in Los Angeles, adopting PAW's name and charter. The PAW produced two offshoots composed mostly of white pastors due to racial tensions in the early 1920's which are the following:

Page | 82

a. Emmanuel Church in Jesus Christ (ECJC), based in Oklahoma, Texas, and Louisiana, and a loose-knit group from St. Louis area, later merged in 1927 to the Apostolic Church of Jesus Christ (ACJC). b. Pentecostal Ministerial Alliance (PMA) was formed 1925 in Jackson, Tennessee later change its name in 1932 to Pentecostal Church, Inc. (PCI). The ACJC and PAW merged in November 1931 forming Pentecostal Assemblies of Jesus Christ (PAJC). In the late 1930â&#x20AC;&#x2122;s Racial tension rocked PAJC which prompted several ministers to revived PAW as a separate organization in 1937.

THE HISTORIC THIRD ENCAMPMENT OF THE ASSEMBLIES OF GOD In the summer of 1915 Bro. Rogers was the host pastor in Jackson, Tenn. to the third Encampment of the Assemblies of God. This meeting was held near the Historic Artesian Well in the then passenger depot of the N.C. & St. L. Railroad. Bro. E.N. Bell and Bro. Rogers discussed Baptism in the Name of Jesus Christ. They requested Bro. L.U. Roberts of Cincinnati, Ohio to come. Bro. Roberts who had been baptized in the name of the Lord Jesus by Bro. Glenn Cook in Indianapolis on March 6, 1915, preached the baptism in Jesus Name. At the close of his sermon, Bro. Bell and Bro. Rogers, along with a few others, were baptized in the name of the Lord Jesus in the Forked Deer River. The following Sunday, his wife Jenny Cook, was baptized along with fifty-four others, including Bro. and Sis. E.J. Douglas, Bro. and Sis. C.M. Goff, his daughter, Ethel Rogers and her husband, J.C. Brickey. The General Assembly of the Apostolic Assemblies (GAAA) lasted just over a year. It was organized at Eureka Springs Arkansas on Dec. 28, 1916, and equipped with a Body of Officers in Proceedings on January 2, 1917 in that same town. It was officially dissolved on January 23rd 1918 in a merger with the Pentecostal Assemblies to create the Pentecostal Assemblies of the World (PAW) in Indianapolis Indiana. It figures historically important for two reasons: #1 It served as a "Bridge" historically for the early Jesus name or (Oneness) Ministers immediately after they left the Assemblies of God in the fall of 1916, until they joined the Haywood organization (Pentecostal Assemblies) in 1918. They drafted a seed bed of Doctrines that still function as the written doctrines of most Apostolic groups to this day. Page | 83

#2 The ministers involved are largely the same group of ministers who would one day years later, in 1931, found the Pentecostal Assemblies of Jesus Christ (PAJC). This would be the parent of other organizations including the United Pentecostal Church (UPC), Apostolic Ministerial Fellowship (AMF), International Circle of Faith (ICOF) and others. For some reason they were not able to legally gain official government recognition, which left their ministers: subject to the World War One draft, and left their credentials to possibly be regarded as spurious compared to the credentials of other denominations. Also, unless their ministers already held lifelong valid credentials (like local Baptist ordinations) it would cast doubt upon their legal ability to even perform marriages. But beyond that, with no government recognition, they could not obtain passes cheaply to ride the trains, which were the primary mode of transport for the early Pentecostal evangelists. â&#x20AC;&#x153;GAAA under the leadership of Daniel C. O. Opperman. The organization was destined to last only a short while. When the United States entered World War I on April 16, 1917, the government refused to recognize combat exemption for ministers of the fledgling church. In addition, GAAA ministers did not qualify for clergy train fare rates. For these two reasons, the organization sought a merger with the older Pentecostal Assemblies of the World (Clanton 29-30).â&#x20AC;?166 Bishop W.M. Holder, J. Applewhite (rear) C. Applewhite, L. Morrell and T. Weatherly

In researching the subject, you will find that several sources quote from one another and state that the GAAA ministers joined the PAW because it already had government recognition. But in reality, careful study shows that they also had not yet obtained govt. recognition, but soon did so, shortly after the GAAA ministers merged with them. The 64 bed hotel which served as both the Bible school of D.C.O. Opperman, and as the headquarters of the group (primarily under General Secretary Lee Floyd), no longer stands. It was one of many Old Frame Hotels in Eureka Springs that was consumed by fire.

166

http://intrumpet.com/pentecostalhistory/the-fracture-of-1924/

Page | 84

The denomination is very significant for one particular reason. While not the first Oneness denomination (the PAW holds that distinction) it was the first denomination FOUNDED as an ONENESS denomination from the moment of its inception. (The PAW was originally a Trinitarian denomination until around 1914). So, historically the GAAAA is very important for all Apostolic Pentecostal Bible students and students of Church History. Also, so many of the ministers would later reunite again, in 1945, at St. Louis Missouri to form the United Pentecostal Church. Also, they drafted and ratified a set of eighteen articles of Faith; many of the statements survive verbatim as portions of the Statements of Faith of the PAW; the COGIC, ICOF; and the other Apostolic Ministries organizations. These statements express unanimity of thought , and reveal the unanimity of doctrine present with these early preachers (to a greater degree than during the later 1940s merger, who had separated with one another one of the doctrine of salvation, by the time they reached the point of merger talks to form what would become the United Pentecostal Church).

Historic City Amphitheater (Opera House) in Eureka Springs

When the group first merged with the PAW, led by Bishop Haywood, the first convention after that was scheduled for the City Amphitheater (Opera House) in Eureka Springs but was shut down almost immediately after it began, by Federal Edict because of the

Page | 85

famous Great Influenza outbreak which killed thousands nationwide. This would be the last national meeting at that location. Undoubtedly, nearly every Apostolic knows the name of Bishop Garfield Thomas Haywood. Bishop Haywood’s early alignment with the Oneness camp during the difficult years when the “New Issue” was dividing the Pentecostal Movement along doctrinal lines is a well-known chapter in our unique history. He was a revered Bible teacher, apologist, and hymn writer. The church that Bishop Haywood founded and pastored until his death in April 1931, Christ Temple Apostolic Faith Church in Indianapolis, Indiana, was a center of Apostolic revival and was seminal in the establishment of other Oneness Pentecostal churches and ministries throughout Indiana and the entire Midwest. Bishop Haywood received the baptism of the Holy Ghost on a snowy evening in February 1908. The makeshift church was a converted tin shop and was led by Elder Henry Prentice, who had received the baptism of the Holy Ghost at Azusa Street Mission in Los Angeles. In this humble setting, G.T. Haywood and his wife, Ida, were gloriously filled with the Spirit and began the spiritual training that would burgeon into a lifetime of devoted Pentecostal ministry (Tyson 10). Mrs. Ida Haywood Sister Haywood was reluctant to accept her husband’s calling into the ministry; but after he was injured in an accident at the foundry where he worked, she acquiesced. In February 1909, only a year after their conversion, the pair began meetings in an empty storeroom at 12th and Lafayette Streets in downtown Indianapolis. A few months later, services were moved to a tent at West 13th and the Canal. Consistently bad weather made the location less than optimal, and a small frame building at 12th and Missouri Streets was secured. Elder Haywood felt led to hold a convention for area Pentecostals, but there was certainly not enough room in their present building. The Peniel Mission at 11th and Senate was rented for the occasion. Many were filled with the Holy Ghost in these meetings, and the church continued to rent the space, which was finally purchased by the growing congregation in 1919 (Dugas 12-13; Tyson 16-17). In the early days of Pentecostalism, churches were not generally named. Pentecostals were determined not to lapse into the formalism of the denominations from

Page | 86

which they had emerged, and churches were customarily known only by their location. This was the case with 11th and Senate. In early spring 1916, Bro. Glenn Cook, an elder from the Azusa Street Mission who had accepted the revelation of the mighty God in Christ and baptism in the Name of Jesus arrived in Indiana and was received by Bishop Haywood and his congregation at 11th and Senate. On 6 March 1916, Bishop Haywood and 465 members of his church were baptized in Jesus’ Name in Eagle Creek, marking the first Apostolic baptisms east of the Mississippi River (Dugas 17). J. Roswell Flower, the General Secretary of the Assemblies of God and a prolific opponent of the Oneness movement, sent a telegram to Haywood warning him of Bro. Cook’s “error.” The message arrived too late, and Bishop Haywood, fully convinced of the veracity of Cook’s message, became one of the most avid and effective proponents and propagators of Oneness theology. In 1910, Haywood’s church began publishing The Voice in the Wilderness. After 1916, this became one of the most influential Oneness circulars, and was the official organ of the Pentecostal Assemblies of the World (PAW), which followed Bishop Haywood into the Oneness movement. The PAW was formed in 1906, and Bishop Haywood became the first presiding bishop of the organization, when it converted to the Episcopal polity in 1925. He served in that capacity until his untimely death in 1931 (Golder 35, 86).

HOWARD ARCHIBALD GOSS

A young Pastor Howard Goss

Page | 87

1906 was not just a time of revival but there were many seeking to bring those impacted by revival together. One of those early pioneers was J. J. Frazee who pioneered an association of ‘Pentecostal assemblies’ in conjunction with William Seymour and the Apostolic Faith Gospel Mission (home of the Azusa Street Revival) in Los Angeles and headquartered in Portland, Oregon where the Apostolic Faith movement had also formally organized. This Apostolic Faith connection of J. J. Frazee brought connectivity through the Apostolic Faith movement. This connection was to places like Indianapolis Indiana and Elder Henry Prentiss. This church would become the largest Apostolic Faith Church under Pastor G. T. Haywood who assumed the pastorate from Prentiss.

As early as April 14, 1906, many had banded together at Orchard, Texas, to create a more formal group to represent the Apostolic Faith Movement.”167 This group was generally referred to as the “Association” or the Apostolic Faith Association. The name was the same as Parham’s group but Parham does not appear to be part of the effort. Rather it seems that they simply adopted the same name, “Under the leadership of H.A. Goss, W.F. Carothers, and (at a later date) Arch P. Collins and E.N. Bell.”168 Historically, other than Parham who was not focusing on being an evangelist, Howard Goss appears as the main proponent of organizations playing a part in this Apostolic Faith Movement, later the Assemblies of God, The Pentecostal Church Incorporated, The United Pentecostal Church and at least one M. M. Pinson similar effort in Canada. He also was much involved in merger efforts to bring various factions together. “Howard Goss was converted in 1903 under the ministry of Charles F. Parham. In 1905, he attended Parham’s short-term Bible school in Houston, Texas. In 1906, while riding a train with others in the Apostolic Faith he received the baptism of the Holy Ghost. In the same year, Parham appointed him to be field supervisor of the Apostolic Faith Movement in Texas.”169 After breaking with Charles Parham (1907) Goss evangelized in Texas, Arkansas, Kansas, Iowa, Illinois, and Missouri, establishing several Apostolic Faith churches.

Ethel Elizabeth Wright Goss Although he seldom gets the credit, in many ways as a son in the Gospel of Charles Parham, Howard Goss became the face of the Apostolic Faith movement especially to the white ministers. Howard Goss and E. N. Bell were chiefly responsible for organizing the Apostolic Faith movement into a ministers fellowship which became known as the Church of God in Christ (of the Apostolic Faith), and then later to become the Assemblies of God (AG).

“The train was delayed, so to pass the time the assembled passengers, who had recently been at a church 167

Eighty-Five Years Ago. Cordas C. Burnett. 1998. Eighty-Five Years Ago. Cordas C. Burnett. 1998. 169 Page 343 of Dictionary of Pentecostal and Charismatic Movements, Jan. 1993 edition 168

Page | 88

Howard A. Goss

convention in Orchard Texas, broke into song. Then Charles Parham preached. When the train arrived an hour later, the impromptu worship service was still going strong. The worship followed the passengers onto the train and the coach became a mobile prayer meeting. As the train rumbled south, the Spirit of God began to fall on the praying passengers. One of those passengers on the train that morning in April of 1906 was a young Howard Goss. He had been seeking the baptism of the Holy Ghost and, as the Spirit fell on the train, he received his Pentecost.” 170 In “The Winds of God,” Howard Goss described it like this: “As I lay back limply against my chair, the Spirit of God took possession of my fully surrendered body, and lastly took hold of my throat and vocal chords in what to me was a new and strange way. God’s power and glory upon me became far greater than I have ever since been able to describe. This went on for several minutes, while the fire of God flamed hotter and hotter, until I thought that I must be actually on fire. When another great volt of God’s lightning struck me, thereby loosening me still further, I began to speak in strange tongues as the Spirit actually did the speaking.”171 “By the time he had received the Holy Ghost, Howard Goss was on his way to becoming a key player in the early Apostolic Faith movement in North America. He looms large on the landscape of the first fifty years of the modern Pentecostal movement. He was instrumental in the formation of at least ten Apostolic Faith and/ or Pentecostal organizations. Goss followed a trajectory in the Apostolic Faith movement that grew out of the essential character of the movement -- a restoration impulse that may be described as the impulse to restore the primitive or original order of things as revealed in Scripture.”172 This current of restorationism caught Goss and along the way he organized those also carried by this current.”173 Goss understood Parham’s message of Apostolic Reformation perhaps better than any other. In 1914, Goss as part of the newly formed Assemblies of God was elected to serve on the first executive presbytery and as the person issuing credentials to ministers in the South and West a role he previously held with Charles Parham’s Apostolic Faith group and shared with the short lived Church of God in Christ (white).

170

Quintessential Pentecostal. Robin Johnson The Winds of God: The Story of the Early Pentecostal Movement (1901-1914) in the Life of Howard A. Goss. Ethel A. Goss. 171

172 173

Quintessential Pentecostal. Robin Johnson Quintessential Pentecostal. Robin Johnson

Page | 89

During the year 1915 there was much discussion about baptism in Jesus name and after the AG St. Louis Conference (1915) the ‘handwriting was on the wall’. During these events It became evident that the AG leadership was not interested in an Apostolic restoration or reformation but rather was moving toward performing like a denomination. In 1916 they would make a complete departure from the Apostolic Faith movement and their initial resolve to be a fellowship rather than a denomination. At the 1916 Conference they insisted all adherents not be baptized using a formula from the book of Acts. Rather they insisted that all adherents be baptized into the “Trinity”. This Trinity being an extra-biblical word apparently (although it was undefined) in reference to a term first adopted by the Roman Catholic Church - the Holy Trinity. This move by the AG prompted Goss (and many others) to leave the AG that he helped found and join with others who would form the General Association of Apostolic Assemblies (GAAA). Among those were with his friend D. O. O. Opperman. In the GAAA he served on the credentials committee and encouraged unity. He would be part of the 1918 merger with the original Pentecostal Assemblies of World. In 1919 he moved to Canada and established a church in Toronto, Ontario, serving as its pastor until 1937. In the U.S. Goss was a member of the organizing board of presbyters for the Pentecostal Ministerial Alliance and served as the first chairman of this organization from 1925 to1932. In 1939, he became the general superintendent of the Pentecostal Church, Incorporated. At the merger that formed the UPC in 1945, Goss became the first general superintendent of the new organization and served until 1951. His most well known contribution is with his wife, Ethel, Goss wrote The Winds of God (1958), a history of the early years of the Apostolic Faith movement. Pastor Jim Cymbala of Brooklyn Tabernacle gives us this account that he learned from Howard Goss’ son while on a missions trip in the Philippines. Howard Goss took the Bible literally as his way of life. Brought to the Lord from atheism, for his first two years as a Christian, he soaked his mind in the Scriptures, reading nothing else. That laid the foundation for the wise and loving leader throughout his sixty years of ministry. Daddy personally lived a simple, uncomplicated life. His big roll-top desk, his papers, and his personal effects were always neat and tidy. He seemed to keep his mind that way as well. He dealt with issues as they came, decided upon them, and then moved on. The consequences of hard decisions did not seem to change his resolve to judge wisely. Page | 90

Gossâ&#x20AC;&#x2122; daughter recalls him this way, â&#x20AC;&#x153;In his last Scofield Bible, many key verses in Pauls epistles are heavily marked, underlined with his favorite red ink, especially those about Gods grace. Maybe because he came right out of atheism, falling fresh into Gods love and grace, he was kept from having any taint of old or inherited religious attitudes or unscriptural doctrinal biases. He was born again, into the liberty in Christ, right from the beginning. Born in Missouri, he did not like the old Missouri slogan of Show me. To him, it may have meant an attitude of unbelief, which he always rejected, and his heart chose Texas. Texas was where his early ministry years began, holding many tent revivals in Galveston, Alvin, Houston, and other southern Texan towns. While still in his mid-twenties he had about twenty-five young workers looking to him for leadership. The two years of complete immersion in the study of the Scriptures, while employed full-time as a mine supervisor in Kansas, certainly must have been one of the reasons people looked to him for leadership and wisdom. Although he chose Texas as his adopted state, Daddy loved to travel on trains, and the Pullman sleeper berth was a favorite bed for him. He was personally acquainted with almost all the Pullman porters across the country. They loved him and eagerly catered to him. Those were the days when the clergy had discounted tickets on all trains. He seldom ate in the dining cars, though, carrying his lunches in his suitcase: RyeKrisp crackers, cheeses, salami, and canned Vienna sausages, along with his favorite fruitapples. His favorite beverage was water, and sometimes milk. The passage of Scripture he most often chose as a charge to young ministers who were being ordained into ministry was II Timothy 2:24-25, a portion of which states: The servant of the Lord must not strive. His own obedience to these verses was well known but often misunderstood by a few, more aggressive colleagues who enjoyed argument and debate. There was never a time in my life that I was not very proud of my father. I counted it an honor to be his daughter even through all my teenage years. Life was ordered, secure, and safe. Daddy and Mother were a team who respected each other, always making space for their individuality and talents. Respect of each others ministries was evident without any competition.

Page | 91

Leaving a pot of dried beans on the kitchen stove before going out visiting, he would later phone home asking someone to stir them. Meanwhile, we usually had already smelled them burning! In this, and the mistakes of others, he followed this scriptural teaching: Forgetting those things that are behind, we press forward. His favorite response to problems or situations that could not be changed was “What is done is done!” As a father, he seldom imposed heavy rules and regulations on us. I have no recollection of Daddy’s being harsh or laying down the law. Once, when I spoke out with the common slang expression my goodness! Daddy quietly commented, loudly enough for me to hear, Only God has goodness, not us. It was all the reproof I needed! We were punished if we clearly disobeyed doing what we knew was wrong. But all past misbehavior or bad conduct was in the past, never mentioned or referred to again. Daddy was always a soft touch. His usual reply to our children’s requests for spending money was to teasingly ask, What did you do with the nickel I gave you yesterday? He was never a stingy person but was always giving and compassionate whenever he saw a need with which he could help. He often would go through our closets when we were young, gathering up dolls, toys, clothing, or objects to give to families in need. Daddy was a generous giver, approachable at almost any time. Even with six children to take care of, we were seldom pushed away, never rejected. He certainly was not stingy, and whenever he saw a need he responded with compassion. He trained my three older brothers for their lives out in the world. He felt it was a weakness for any grown man not to be able to fully take care of his own food, laundry, and mending wherever in the world he found himself. There was no household task he could not accomplish. He often did his own mending, could iron his own shirts, and would frequently do the family washing early Monday mornings before the family was up. He tried to relieve Mother of all the heavy work around the house. He expected my older brothers to mop all the floors, shovel snow, and do all the outside work. Mother had a chronic weak heart condition, and Daddy understood this and protected her. He kept us children from burdening her with our personal needs: we cared for our own clothes, although Mother sewed almost all our dresses and often the boys trousers and shirts. Daddy usually supervised us as we cleaned our rooms and fixed breakfast. He saw us off to school most mornings. He and Mother held open house for guests during most of their ministry and married years, since he believed that a bishop must be given to hospitality. More often than not, Page | 92

we would have one or more guests at our dinner table, often occupying the large guest room when we lived in Toronto. With eight of our family already at the table, adding two or three more just seemed normal. Daddy would often cook Texas chili con carne with red beans for guests, along with southern corn bread. We all loved it! Mother would first take out a portion for herself and us children before Daddy added the very hot chili powder to suit himself. His favorite dessert was butter and honey mixed together, eaten with corn bread or hot biscuits. Looking back now, I realize how free and whole Daddy and Mother launched us out into life, almost free of the emotional damage that today seems normal in families. They sent us out into the world with the confidence that whatever opportunities were given to us in life, we should go forward, accepting them without fear of failure. It never occurred to either of them that their children were not fully capable and competent of making their own way in life by Gods grace!â&#x20AC;? Howard A. Goss was the first general superintendent of the United Pentecostal Church (UPC). Converted in 1903 under the ministry of Charles F. Parham, Goss attended Parhams short-term Bible school in Houston, Texas, in 1905. While riding a train with other Pentecostals in 1906, he received the baptism of the Holy Ghost. In the same year, Parham appointed him to be field supervisor of the Apostolic Faith Movement in Texas. After moral charges were brought against Parham in 1907, Goss separated from Parham and evangelized in Texas, Arkansas, Kansas, Iowa, Illinois, and Missouri, establishing several Pentecostal churches. Goss and E. N. Bell were chiefly responsible for organizing the Assemblies of God (AG) in 1914, and Goss was elected to serve on the first executive presbytery and as the person issuing credentials to ministers in the South and West. E. N. Bell re-baptized Goss in the name of Jesus Christ in 1915. After the division of the Oneness ministers from the AG in 1916, Goss served on the credentials committee of the General Assembly of the Apostolic Assemblies. In 1919 he moved to Canada and established a church in Toronto, Ontario, serving as its pastor until 1937. In the U.S., Goss was a member of the organizing board of presbyters for the Pentecostal Ministerial Alliance and served as the first chairman of this organization from 1925 to1932. In 1939, he became the general superintendent of the Pentecostal Page | 93

Church, Incorporated. At the merger that formed the UPC in 1945, Goss became the first general superintendent of the new organization and served until 1951. With his wife, Ethel, Goss wrote The Winds of God (1958), a history of the early years of the Pentecostal revival. "I'll never forget one big camp meeting up in Canada when I was a kid. Every famous preacher was invited, and the crowds were tremendous. Our family arrived a day early, and the leaders were making out the schedule for the speakers. Meetings were held all day longmorning, afternoon, and night-and the visiting preachers all wanted to speak during the night rallies when the crowds 1912 Apostolic Faith Camp Meeting in Malvern Arkansas known as the Interstate Camp Meeting. Established in 1910 as an were largest. The preachers actually annual event. First row: E. N. Bell (sixth from left); D.C. O. jockeyed around, hoping to get the Opperman (third from right). Second row: W. T. Gaston (third from right). biggest meetings for their preaching 174 assignments.” "Suddenly one of the leaders asked where my father was. He was in the prime of his ministry and was highly respected by everyone. They wanted to consult with him, but no one seemed to know where he was. They finally heard that he was last seen in the kitchen and dining hall area, so I went with them to find him."“They could scarcely believe their eyes when they got to the kitchen. There was my dad on his hands and knees scrubbing the floor with some of the other workers!" “Brother Goss,” they said, “What are you doing here? We're making out the preaching schedule and wanted to know your preference.”175 "'Oh, brothers,” my dad replied, “You've got so many good preachers here that you don't need to worry about me. But I found out that they're short of help here in the kitchen so I thought I'd lend a hand.”176 What a great man of God this Howard A. Goss. Every Pentecostal person owes this man of God a debt of gratitude. Pastor Jim Cymbala said, “Tears welled up in our eyes as the son reminisced about his father, whose godly heart had left such a deep 174

Cymbala, Jim. The Life God Blesses. Grand Rapids, Michigan: Zondervan, 2001, p. 82-86. Cymbala, Jim. The Life God Blesses. Grand Rapids, Michigan: Zondervan, 2001, p. 82-86. 176 Cymbala, Jim. The Life God Blesses. Grand Rapids, Michigan: Zondervan, 2001, p. 82-86. 175

Page | 94

impression on so many.”177 "My dad was sure different, Pastor;" he said. "He was the real thing. His heart was so humble before the Lord that he had a special power in prayer and in preaching. The Lord was really with my dad."178 “The Apostolic Faith Movement progressed into a strong nucleus in the southwest. E.N. Bell, formerly a Baptist preacher in Fort Worth, had received the Holy Spirit in Pastor Durham's old North Avenue Mission in 1908 and soon after became the editor of Apostolic Faith. Another of these early leaders was D. C. O. Opperman who conducted scores of 6-week Bible schools in the Midwestern States. Other Bible schools of more permanent nature had been established in other parts of the country. One of these, established at Plainfield, Indiana, by D. Wesley Myland, was attended by Flem Van Meter, Fred Vogler, and J. Roswell Flower. In another, at Hattiesburg, Mississippi, in 1909, Ralph M. Riggs, who later became general superintendent of the Assemblies of God, and his mother received the light of the Pentecostal testimony. At the request of a schoolteacher named L.P. Adams, Brother Cashwell came to Memphis in 1907. Here, H.G. Rodgers of Alabama received the Holy Spirit. Likewise M.M. Pinson, editor of Word and Witness, accepted the truth. Rodgers, Pinson, and a convert of the latter, D.J. Dubose, evangelized the Deep South while Cashwell took the message to the groups now comprising the Church of God and the Parham’s Topeka Bible School Pentecostal Holiness Church. Pinson and Rodgers carried the message to Alabama where the first Pentecostal church was founded in 1910 at New Brockton.”179 “Sometime later, Rodgers sent out a call to the ministers in the area for a 3-day convention at Slocomb, Alabama. On February 11, 1911, about 20 ministers calling themselves the Church of God (with no connection to the group in Tennessee) met at Providence, near Slocomb. They elected H.G. Rodgers as chairman and J.W. Ledbetter as secretary, ordained four men, licensed seven, and issued Home certificates to two women. The next day, over 100 participated in a Communion

177

Cymbala, Jim. The Life God Blesses. Grand Rapids, Michigan: Zondervan, 2001, p. 82-86. Cymbala, Jim. The Life God Blesses. Grand Rapids, Michigan: Zondervan, 2001, p. 82-86. 179 Eighty-Five Years Ago. Cordas C. Burnett. 1998. 178

Page | 95

service; and having agreed to meet again in October at Montgomery, they adjourned.”180 “Shortly after this initial meeting in 1911, this group changed their name to the Church of God in Christ [Apostolic Faith]. That fall they met in Dothan, Alabama, instead of in Montgomery. Some claim that about this time this group and the Apostolic Faith movement merged. There is no record of any official business meeting has been found between the fall of 1911 and summer of 1913, but several factors point to this union. For example, ordination credentials issued to J.W. Welch on June 4, 1912, are signed by E.N. Bell, H.A. Goss, W.T. Gaston, Arch P. Collins, and D. C. O. Opperman, all leaders in the Apostolic Faith group. But the credential is issued in the name of The Church of God in Christ and in unity with the Apostolic Faith movement. It is apparent that there were two factions working in association with each other, but not necessarily a merger or Howard Goss was using his position with Parham’s Apostolic Faith group which included oversight of most of the Southwestern ministers as the Apostolic Faith group. Another ordination certificate issued to Bright Haggard on August 20, 1912, carries the dual name. The Word and Witness of January 20, 1913, urged attendance of ministers of both groups at Dothan, Alabama, in February 1913.”181 These groups were not organized as national efforts. Rather they were regional efforts in various parts of the country. Thus, a group could organize as Apostolic Faith in Arkansas and operate as such with or without the permission of other groups of the same name. This gave rise the term, “Apostolic Faith Bands (or groups)” in reference to the early Pentecostal Movement. 180 181

Eighty-Five Years Ago. Cordas C. Burnett. 1998. Eighty-Five Years Ago. Cordas C. Burnett. 1998.

Page | 96

Whether formally or informally there was a definite willingness by all the brethren to work together. As is sometimes the case necessity seemed to demand that they work together. Small isolated groups have difficulty surviving so in these early years working together was important to grow the effort. It is evident that some were feeling the leading of the Holy Spirit to fulfill the prayer that Jesus prayed for the Church that we would all be one as Bishop William Seymour had reminded the Church. This Church of God in Christ [Apostolic Faith] met in Meridian, Mississippi, in June of 1913. “Most members were located in the South and initially consisted of ministers who held credentials with Parham’s Apostolic Faith Movement. Sometime after mid-1907, a group of ministers left Parham to form their own organization. In late 1910 or 1911, this group began identifying itself as the Church of God in Christ [Apostolic Faith].”182 Apparently, Bishop Mason had no objection to the duplication. “Bishop Charles Mason did attend, brought his choir to sing and preached one of the evening services.” 183

Howard Goss’ handwritten list of ministers

One participant at the Hot Springs meeting recalled that Mason “brought a glorious message” and that “there were a number of colored folks present at this meeting.”184 Church of God in Christ (COGIC) historian Ithiel Clemmons wrote, “[Mason] preached on Thursday night, illustrating the wonders of God by holding up an unusually shaped sweet potato. He sang his spontaneous, improvisation of spiritual songs that Daniel Payne in 1879 called ‘corn-ﬁeld ditties.’ With him were the ‘Saints Industrial,’ singers from Lexington, Mississippi.”185

There is an assumption by historians that this completed some merger between the Apostolic Faith and Mason’s Church of God in Christ. Historically, assumptions are seldom correct. The fact is there was no merger. Unfortunately, there is much written by historians as though there was a merger. Those who look for such are seeking to rewrite history. Perhaps the interest is because of the fact that Parham and Seymour had so well removed the color barrier and these followers had allowed race to divide them leaving a terrible stain where their should have been triumph.

182

Darrin Rodgers. Assemblies of God and the Journey toward Racial Reconciliation 2008 Pg. 54-58. “Hot Springs Assembly; God’s Glory Present,” Word and Witness 10:4. April 20, 1914 184 Walter J. Higgins, as told to Dalton E. Webber, Pioneering in Pentecost: My Experiences of 46 Years in the Ministry (Bostonia, CA: s.n., 1958), 42. 185 Ithiel C. Clemmons, Bishop C. H. Mason and the Roots of the Church of God in Christ (Bakersﬁeld, CA: Pneuma Life Publishing, 1996), 71. 183

Page | 97

The group calling itself Apostolic Faith and one calling themselves Church of God in Christ did merge and “a subsequent ministerial list assembled by the credentials committee of this convention, the names of the 352 members show the leadership of both groups within one church. Arch P. Collins of Fort Worth, E.N. Bell of Malvern, H.A. Goss of Hot Springs, and D.C.O. Opperman constituted the new credentials committee. Brother Collins had the honor of administering the ordinance of water baptism to R.M. Riggs.”186 The use of these organizational names was not like we have it today with organizations operating like American corporations and incorporating, trade marking and copywriting their names and information.

The famous "call" appearing in the December 20, 1913, Word and Witness

186

“Another group of white ministers, primarily from Alabama and Mississippi and led by Rodgers, also began using the name Church of God in Christ in 1912 or 1913. The group previously went under the name Church of God. While its history is sketchy, this group seems to have entered into an association with the Church of God in Christ [Apostolic Faith] and ultimately its leaders joined the newly formed Assemblies of God.”187 Wayne Warner, former director of the Flower Pentecostal Heritage Center, noted in a 1994 article that he reviewed many of the nearly 100 credentials on file from those who turned in their Church of God in Christ [Apostolic Faith] credentials when they applied for a transfer to the Assemblies of God and Mason’s name or organization appeared on none of them. Likewise extant publications — including Word and Witness, edited by E. N. Bell, and The Whole Truth, edited by Charles H. Mason — do not give any indication of an

Eighty-Five Years Ago. Cordas C. Burnett. 1998. McElhany, 115. While most historical accounts trace the origins of the whites’ use of the name Church of God in Christ to Goss’ COGIC group, Cordas C. Burnett claimed that the Church of God in Christ designation was ﬁrst taken by Rodgers’ group in 1911. He wrote that later there was a merger between Rodgers’ organization and Goss’s group. Burnett’s sources are unknown. Cordas C. Burnett, “Forty Years Ago,” Pentecostal Evangel 2081 (March 28, 1954): 12-13; Cordas C. Burnett, Early History of ... the Assemblies of God (Springﬁeld, MO: Gospel Publishing House, 1959), 7. 40 187

Page | 98

organizational relationship with Bishop Mason’s COGIC group. “During the summer of 1912, while attending the Interstate Camp Meeting at Eureka Springs, Arkansas, M.M. Pinson, editor of Word and Witness, and E.N. Bell, editor of Apostolic Faith, decided to join forces. Taking the name of the former and the format of the latter, Bell began publishing Word and Witness at Malvern, Arkansas. Subsequent issues speak of the Church of God in Christ and gradually omit reference to the Apostolic Faith group. An advertisement in the October 20, 1913, issue urges all ministers of “The Churches of God in Christ” to report Grand Opera House in Hot Springs Arkansas. Site of the First AG Convention in 1914 their ordination papers so as to be included in the official list for clergy certificates. It appears that by late 1913, this organization had taken definite shape.”188 “And so 1913 came to a close. Only one important event of the year was yet to occur. On December 20, 1913, the Word and Witness was to issue the now-famous call for a general council of Pentecostal ministers to convene in Hot Springs in the spring of 1914—the call that culminated in the founding of the Assemblies of God. Several of the leaders within the newly formed Churches of God in Christ (or the Apostolic Faith) felt that the need for missionary solidarity and for some means of protecting local churches demanded a more definite organic tie between the various Pentecostal groups across the country.”189 “Late in the fall of 1913, H.A. Goss, pastor at Hot Springs, discussed the matter at length with E.N. Bell, editor of Word and Witness. Since Brother Goss had leased the Grand Opera House in Hot Springs, they decided to issue a call for a General Council to meet there April 2–12, 1914. Carried on the front page of the December 20, 1913, issue of Word and Witness, the call was addressed to “The Pentecostal Saints and Churches of God in Christ” and was signed by M.M. Pinson, Phoenix, Arizona; A.P. Collins, Fort Worth, Apostolic Faith Duke Camp Meeting 189

Eighty-Five Years Ago. Cordas C. Burnett. 1998.

Page | 99

Texas; H.A. Goss, Hot Springs, Arkansas; D.C.O. Opperman, Houston, Texas; and E.N. Bell, Malvern, Arkansas.â&#x20AC;?190 Although the authors went into more detail, the basic purposes of this call were: 1. 2. 3. 4. 5.

190

To achieve better understanding and unity of doctrine. To know how to conserve God's work at home and abroad. To consult on protection of funds for missionary endeavors. To explore the possibility of chartering churches under a legal name. To consider the establishment of a Bible and Literary Training School.

Eighty-Five Years Ago. Cordas C. Burnett. 1998.

Page | 100

ABOUT THE AUTHOR Bernie L. Wade, Ph.D. is a noted Pentecostal and Apostolic historian. He serves on the Executive Board of Apostolic Archives. “The Apostolic Archives International is a well articulated preservation society for Pentecostal history. We are proud to represent the global activity of the Apostolic Faith Movement from the cradle to the present condition. Our purpose is to preserve historical information at large concerning the movement in order to benefit every individual that has an interest in the Apostolic perspective.”191 Bernie L. Wade is a third generation Apostolic minister who traces his roots through the PAJC to the Apostolic Faith movement. He also serves on the International Presbytery of the ICOF – International Circle of Faith. http://www.icof.net Dr. Wade has written extensively about the Apostolic Faith movement and several key organizations. See: The Original Pentecostal Assemblies of the World (PAW) The History of Apostolic Reformation in the 20th Century Volume 1 The History of the Apostolic Faith Church of God (AFCOG) The History of the Pentecostal Assemblies of Jesus Christ (PAJC) For more information write: P.O. Box 685, LaGrange, KY 40031 or email: Bernie.wade1212@gmail.com

191

http://www.apostolicarchives.com/page/page/5834253.htm

Page | 101