Apostolic Faith and Pentecostal Timeline of Key Events. Volume 1. 1880-1910. by Life Network

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APOSTOLIC FAITH MOVEMENT & BERNIE L. WADE, PHD

PENTECOSTAL TIMETABLE OF KEY EVENTS 1880-1910 (VOLUME 1)

APOSTOLIC FAITH & PENTECOSTAL TIMETABLE OF KEY EVENTS

Bernie L. Wade, PhD.

Cover Top: Apostolic Faith Church Portland Oregon circa 1910 Cover Bottom: Apostolic Faith Church of God 2050 W. 55th Street, Cleveland, OH 1931. Bishop G. B. & Verbia Rowe, Bishop Ray O. and Ruth Cornell seated in the front row. Back Row: Against the wall, holding a baby, directly behind Bishop G. B. Rowe and one person to the left is Bishop George A. Wade, Sr.

“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

“The only thing new in the world is the history you don't know.” - Harry S. Truman

FOREWARD From the beginning of time the plan of God for His people was for them to have fellowship with Him.1 We see in Scripture that it was for the purpose of praising God that mankind was created.2 When Jesus ascended into heaven, He left His followers with the promise that He would send the Comforter.3 On the Day of Pentecost, the full earnest of our inheritance4 came in the form of the manifestation of the Holy . The disciples of Jesus Christ had Bethel Bible College & Charles Parham 1900 gathered in Jerusalem in an upper room.5 They became the first group to receive the Holy Spirit with the evidence of speaking in tongues. The whole World would be impacted by those who were endued with this Power from on High.6 Centuries later, many mistakenly birthed 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.7 These developed their opinion into an experience. Then they developed their experience into a doctrine. This doctrine is called cessation. Thankfully, some vehemently disagreed with the doctrine of cessation. On January 1st, 1901, the debate changed forever when believers received the Holy Spirit with the evidence of speaking

Genesis Chapters 1-2. Isaiah 43:21. 3 The Gospel of John 14:16. 4 Ephesians 1:14 5 From the time of the Old Testament, the ‘upper room’ was usually a room that was built on the roof of houses and was used as a place of prayer to entreat God’s power. It was so essential to those of the Jewish faith that even the poor kept such a room furnished so that guests could be welcomed. There are a number of examples in the Old Testament of an upper room being used. An example of the upper room being used as a place of prayer and worship occurs in the story of Daniel, where he retreats to his upper room to pray, as it was his custom, even when a decree is put out to kill those who worship anyone besides the king. This is also seen in the book of Tobit, where Sarah goes to her upper room crying and supplicating to the Lord in despair, with her prayers even being answered there. Examples of the use of the upper room in entreating God’s power can be clearly seen in the miracles performed by Elijah and Elisha in raising the widow and Shunammite’s sons respectively Therefore, it is clear that an upper room was common amongst the people of Israel, and that it was considered as a place of retreat and prayer, as well as a place where God’s power was shown. 6 Acts Chapter 2. 7 Cessationism is a Protestant doctrine that spiritual gifts such as speaking in tongues, prophecy and healing ceased with the Apostolic Age. Reformers such as John Calvin originated this view. https://en.wikipedia.org/wiki/Cessationism_versus_continuationism#:~:text=Cessationism%20is%20a%20 Protestant%20doctrine,John%20Calvin%20originated%20this%20view. 2

in other tongues just like the disciples in the New Testament as recorded in the Acts of the Apostles. Historians call this event the Topeka Outpouring. This event helped to launch the greatest period of growth in the History of the Church.8 Two men stand apart in regard to their unwavering commitment to stand against the tide of cessation teachings. Ironically, they were both surnamed Charles. These men, Charles Fox Parham and Charles Harrison Mason9 rejected the notion that what God had wrought for the New Testament church was not available to modern day believers. Instead, they not only dared to believe but they also taught their followers that the Holy Ghost came with the evidence of speaking in other tongues just like it was in the New Testament for the Apostles and others.10 “For Parham, speaking in tongues was, privately, a way of prayer and praise to God and conversation with God, publicly, the invariably accompanied, inseparable, outer, definite, and only Bible evidence of the inner Baptism of the Holy Spirit, a sign to the believer and to the unbeliever, speaking unknown languages of the world by the Spirit, so a medium of message from God for foreign mission and preaching, and a method for praise to and judgment by God. However, Parham did not adhere only to xenoglossolalia.11 “Parham understood tongues as the inseparable evidence of Spirit Baptism. He insisted that the Spirit of the promise was accompanied with speaking in tongues. Parham asserted that speaking in tongues was the only Bible evidence of the Baptism of the Holy Spirit. He took the words, “the baptism of the Holy Spirit with the Bible evidence of speaking with tongues.”12 8

The Roots of Azusa: Pentecost in Topeka. Gordon Robertson - President and CEO, CBN https://en.wikipedia.org/wiki/Charles_Harrison_Mason 10 Roland Wessels, “Charles F. Parham’s Exegetical Journey to the Bible Evidence of the Spirit Baptism,” (a paper presented to the Society of Pentecostal Studies at the 23rd Annual Meeting, 1993). Wessels was a professor of Church history in Bangor Theological Seminary. James R. Goff, “Charles F. Parham’s End time Revival: The Eschatological Expectations of Tongues Speech in Early Pentecostalism,” (a paper presented to the Society of Pentecostal Studies at the 18th Annual Meeting, 1988); “Initial Tongues in The Theology of Charles Fox Parham,” Initial Evidence: Historical and Biblical Perspectives on the Pentecostal Doctrine of Spirit Baptism, Edited by Gary B. McGee (Eugene, OR: Wipf and Stock Publishers, 1991), 57-71. Goff earned Ph.D. by biographical, historical study of Parham. Now, he is teaching history in Appalachian State University in Boone, North Carolina (http://history.appstate.edu/faculty-staff/james-goff, 2015). Although he studied Parham, he is not a theologian, but a historian. For that reason, until now, discussion on Parham has not been active in theological world. In other words, it seems that there is no special theologian of Parham as I know. 11 Charles F. Parham, “The Baptism of the Holy Spirit,” The Everlasting Gospel (Baxter Springs, KS: Apostolic Faith Bible College, 1911), 66 12 Charles F. Parham, “The Sealing,” The Everlasting Gospel, 75. Charles F. Parham, “Author’s Preface to Second Edition,” A Voice Crying in The Wilderness (Joplin, MO: Joplin Printing Corporation, 1902, 1910), 4. Charles F. Parham, “The Baptism of the Holy Ghost: Speaking in other tongues and Sealing of 9

Bishop Charles H. Mason had a desire for more of the Holy Spirit. He watched from afar the events from Parham’s Topeka Outpouring. When the opportunity came to meet with representatives of the Apostolic Faith Movement (AFM), Mason never hesitated. He went to Los Angeles to meet with Lucy Farrow, Anna E. Hall, William Seymour and others with first-hand knowledge from the AFM ministers and the Topeka Outpouring.13 In March 1907, Mason traveled with D. J. Young and J. A. Jeter to Los Angeles, California USA. There he went to the Apostolic Faith Gospel Mission. A Mission of the AFM. “Under the preaching of William J. Seymour. according to the church (COCIC), Mason came to believe that an “outpouring” of the Holy Spirit, similar to the Day of Pentecost recorded in Acts of the Apostles, was necessary. Seymour reportedly closed his sermon with, “All of those that want to be sanctified or baptized with the Holy Ghost, go to the upper room; and all those that want to be justified, come to the altar.” Under Seymour’s doctrine, baptism in the Holy Ghost was an encounter during which one has a particular experience in which the Holy Spirit comes upon an individual and imparts upon them certain spiritual gifts. This event is evidenced by speaking in tongues as the Spirit of God gives unction.”14 Mason recalled, "The first day in the meeting I sat to myself, away from those that went with me. I began to thank God in my heart for all things, for when I heard some speak in tongues, I knew it was right though I did not understand it.”15 The church (COGIC) was enigmatic from the start, interpreting the “baptism” of the Holy Spirit to be accompanied invariably by signs and wonders, the most necessary of which was speaking in tongues. The Church of God in Christ reports that Mason said the following at the Apostolic Faith Gospel Mission on Azusa Street, on April 9, 1906: “So when He had gotten me straight on my feet, there came a light which enveloped my entire being above the brightness of the sun. When I opened my mouth to say Glory, a flame touched my tongue which ran Bishop C H Mason down me. My language changed and no word could I speak in my own tongue. Oh! I was filled with the Glory of the Lord. My soul was then satisfied.”

the Church and Bride,” A Voice Crying in The Wilderness, 35. Charles F. Parham, “Water Baptism,” A Voice Crying in The Wilderness, 21. 13 https://ksreligion.omeka.net/items/show/4490 14 Encyclopedia of Arkansas. Church of God in Christ (COGIC). “Church of God in Christ (COGIC).” Religion & Ethics News Weekly. November 1, 2002. http://www.pbs.org/wnet/religionandethics/week609/cover.html (accessed March 3, 2017). Clemons, Ithiel C. Bishop C. H. Mason and the Roots of the Church of God in Christ. Bakersfield, CA: Pneuma Life Pub., 1996. Weaver, Elton Hall, III. “‘Mark the Perfect Man’: The Rise of Bishop C. H. Mason and the Church of God in Christ.” PhD diss., University of Memphis, 2007 15 https://en.wikipedia.org/wiki/Charles_Harrison_Mason#:~:text=%22The%20first%20day%20in%20the,I %20did%20not%20understand%20it

At the Los Angeles Outpouring in 1906, Mason received the baptism of the Holy Spirit evidenced by speaking in other tongues. This was usually referred to as ‘receiving his Pentecost’.16 Members of the AFM recognized the experience as personal and as the same as experience the Apostles and others in the Book of Acts received on the Day of Pentecost (Acts 2) and a plethora of other occasions in the New Testament. "When he (Mason) returned to Tennessee he began preaching this to others. Mason’s doctrine did not find favor with C.P. Jones. At the general convocation in Jackson the next year (1907), Jones publicly rejected Mason's teaching on "speaking in tongues." After much debate, Mason was expelled from the church he helped establish. Later that same year, Mason reorganized the Church of God in Christ (also known as C.O.G.I.C.) in Memphis. Thus, there were now two denominations with the same name! In 1914, “after years of litigation, Mason's group was finally awarded the name, and those who followed Jones became known as the Church of Christ (Holiness) U.S.A. In the C.O.G.I.C., Charles Mason was unanimously chosen "General Overseer and Chief Apostle." He would remain at the head of the church for the next fifty-four years.17 Charles H. Mason was so motivated that he stood when it would have been a much easier path to just ‘go along’. Mason withstood a legal battle for control of his ministry and organization (the Church of God in Christ) and was even forced out of the holiness group he helped found because he was unwilling to budge on the issue of speaking in tongues as evidence of the baptism of the Holy Ghost. Parham, Seymour and Mason all held similar views on the subject of speaking in other tongues under the imprimatur of the Holy Spirit as evidence of the baptism of the Holy Ghost.”18 Unlike their peers, these men held that the New Testament method of baptism in the singular name of Jesus Christ was Biblical. Parham and Mason were not alone. There was a consensus that speaking in other tongues as the Spirit gives utterance is the evidence of the Holy Ghost. Those who confirmed this include Bishop Garfield Thomas (G.T.) Haywood, Frank Ewart, William J. Seymour, Lucy Farrow, T. B. Barratt, Boddy, Witherspoon and many others. Baptism Parham actively baptized people in the name of Jesus Christ as early as 1900.19 Parham, in true Protestant fashion rejected the ideas of men and the teaching of denominational church bodies. He wrote explicitly in his book, A Voice in the Wilderness, that his decision to baptize in the name of Jesus Christ was based solely 16

https://www.charismamag.com/spirit/spiritual-growth/1361-you-can-have-a-personal-pentecost http://andspeakingofwhich.blogspot.com/2012/06/bishop-ch-mason-and-church-of-god-in.html 18 Speaking in Tongues Privately and Publicly: Charles F. Parham’s View of Speaking in Tongues. Chang-Soung Lee. Pg. 2. 19 A Voice Crying in The Wilderness. Charles F. Parham. 1910. Apostolic Faith Bible College. 17

on the fact that the Apostles and the New Testament church baptized in the name of Jesus.20 Parham understood that the purpose of Baptism was invoking the name of Jesus Christ on the life of the person being baptized. Scripture confirmed this as important.21 AFM ministers were baptized in Jesus' name by Charles F. Parham, William J. Seymour, William Pendleton22 and many of their disciples and followers.23 The New Testament Church baptized all converts while invoking the name of Jesus Christ.24 In the 2nd Century the Roman Church changed the invocation.25 Mason and hundreds of COGIC ministers and members were baptized invoking the name of Jesus Christ. Mason and Parham faced unspeakable persecution for their insistence on adherence to the Apostles doctrine, but they remained steadfast in their commitment to see the restoration of New Testament doctrine as opposed to the doctrines of men.26 Just like it was more than 100 years ago, there are many who claim that the baptism of the Holy Spirit can be acquired by alternate means or other ways. Other claim that the way the Apostles baptized is invalid today. Neither Parham or Mason27 would accept such notions and withstood even many of their own associates to take a stand. Nevertheless, those who trace their spiritual lineage to these men are thankful that they proved God is the same today, yesterday and forever! 28 Today, more than 5 generations later, the posterity of those early 1900’s Christ followers’ number in the hundreds of millions believing in the baptism of the Holy

A Voice Crying in The Wilderness. Charles F. Parham. 1910. Apostolic Faith Bible College. See: Voice Crying in the Wilderness. Charles F. Parham. 1902. 22 Pendleton was the first chairman of the Pentecostal Assemblies (later called the Pentecostal Assemblies of the World. 23 https://www.apostolicarchives.com/articles/article/8801925/173170.htm 24 Canney Encyclopedia of Religion, page 53 – The early church baptized in the name of the Lord Jesus until the second century. Hastings Encyclopedia of Religion, Volume 2 – Christian baptism was administered using the words, "in the name of Jesus." page 377. Baptism was always in the name of Jesus until time of Justin Martyr, page 389. Catholic Encyclopedia, Volume 2, page 263 – Here the authors acknowledged that the baptismal formula was changed by their church. Schaff – Herzog Religious Encyclopedia, Volume 1, page 435 – The New Testament knows only the baptism in the name of Jesus. Hastings Dictionary of Bible, page 88 – It must be acknowledged that the three-fold name of Matthew 28:19 does not appear to have been used by the primitive church, but rather in the name of Jesus, Jesus Christ or Lord Jesus. 25 The Catholic Encyclopedia, II, page 263: "The baptismal formula was changed from the name of Jesus Christ to the words Father, Son, and Holy Spirit by the Catholic Church in the second century." 26 I Timothy 4:1 27 Bishop Mason built COGIC out of revival, the faith of former slaves. Katherine Burgess. Memphis Commercial Appeal. September 10, 2019. 28 Synan, Vinson. The Twentieth-Century Pentecostal Explosion. Altamonte Springs, FL: Creation House, 1987. ISBN 0-88419-203-2. 21

Spirit!29 631 million Pentecostals in 2014! Inevitably, Pentecostals will exceed 1 billion worldwide! The flow of events is outlined in the pages of this historical timeline.

Dedication 29

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

To the Life and Ministry of Bishop Raymond Oscar & Ruth (Kreamer) Cornell. Founding Pastors of Apostolic Faith Church of God (1928-1971) 2050 W.55th Street, Cleveland Ohio. Bishop Cornell served as a District Elder in the Pentecostal Assemblies of Jesus Christ (PAJC) (1931-1950). District Elder in the Pentecostal Assemblies of the World (PAW) including hosting the 1948 Convention in Cleveland Ohio. Bishop in the PAJC (1950-1971). Bishop and 1st Chairman of the (re-chartered) Pentecostal Assemblies of Jesus Christ (PAJC) 1950-1971. The Cornell’s faithfully served, providing a church family to thousands including this author’s Grandparents, Bishop George Arthur and Lois Ethel Wade, George Kermit and Olive Ann Gillespie and parents Bishop Sanford Lee and Georgia Ann Wade and so many others. The Cornell’s pastors were Bishop Glen Beecher (G. B.) & Verbia Rowe who founded churches in Ligonier, Bedford, Bourbon, Shelbyville, and South Bend, Indiana as well as other churches throughout Michigan, Ohio and Illinois. In 1920, the Rowes planted what has become one of the most powerful and influential Pentecostal churches in the United States - Midway Gospel Tabernacle, in Mishawaka, Indiana (Now called Apostolic Temple). Bishop Rowe was selected as one of the first five original Bishops of the P.A.W (1925). He also labored as an evangelist, scholar, singer and writer. Bishop Rowe became the lead Bishop at the death of Bishop G. T. Haywood (1931) and spearheaded the merger between the AC of JC (Apostolic Church of Jesus Christ) and the Pentecostal Assemblies of the World (PAW) that merger resulted in the creation of the multicultural Pentecostal Assemblies of Jesus Christ (PAJC) (1931-1945). In 1945 the racially cleansed PAJC merged with the all-white PCI to become the United Pentecostal Church International (UPCI). Bishop Rowe served on the first Board of the UPC (1945-1948). Later, Bishop Rowe contributed to establishing the fledgling IMA (International Ministerial Association (1954-1963). To the Life and Ministry of Charles & Sarah Parham who became spiritual parents to all of us who are spirit filled. To the Life and Ministry of A. J. Tomlinson who, like the Parhams, stood the test of cultural bias to offer the world a vision of the Church of God that truly represents the people of the earth just as Apostle John saw: After this I beheld, and see, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands. (Revelation 7:9 King James 2000)

Acknowledgements 11

The vision for the work came out of decades of study and research on the topic of Apostolic Reformation. In this 6th Edition we have broadened the world view of the history. As we progress, we hope to continue to add information from around the World. Special thanks to those who helped me in this process including the late Ralph E. Day Jr., Cindye Coates, PhD, Bishop Gary W. Garrett, PhD, Bishop Sanford L. Wade, Melissa Kody, and many others. To Pastors Bernie and Blanca Wade of Life Church. Thank you for modeling servant leadership. www.lifechurchkentucky.com

To the memories of my mother, Pastor Georgia (Gillespie) Wade, MDiv, who taught me through her life so well lived that the measure of men is in how they treat others. To my paternal Grandparents Bishop George Arthur and Lois Ethel Wade who left a life of sin to live for Jesus. To my maternal grandparents, George Kermit and Olive Ann Gillespie who led their family to Jesus. A tip of the hat to the faculty of my Alma Mater, Life College http://www.lifecollege.education To Barney Phillips, PhD for all his help, input, and dedication. To the Presbytery and ministers of the International Circle of Faith – ICOF, I am honored to serve with you. http://www.icof.net

APOSTOLIC FAITH MOVEMENT FAMILY TREE 12

1899 – Present

Apostolic Faith Movement 1899 - Present

Azusa Street 1906 Church of God In Christ (White) 1912

Church of God 1908

Apostolic Faith Church (UK) 1909

Apostolic Church of Wales 1916

General Association of Aposotlic Assemblies 1916

Pentecostal Assemblies (PAW) 1906 - 1918 Assemblies of God 1914

Apostolic Church of Pentecost 1921

Pentecostal Assemblies of Canada 1919

Apostolic Church of God 1922

Apostolic Faith 1909

Church of God in Christ 1907 Pentecostal Church of God 1919

Apostolic Assembly of the Faith in Christ Jesus 1925 Pentecostal Mission 1924

Mount Sinai Holy Church of America 1924

Pentecostal Assemblies of the World (PAW) 1918

APOSTOLIC FAITH MOVEMENT FAMILY TREE 1900 – 2000

Apostolic Faith Movement 1902 - Present

Church of God 1908 Assemblies of God 1914

PAW 1918 COGOP 1923 ACJC 1927 Apostolic Faith COG 1932 ICOF 2001

PAJC 1954

COOLJC 1919

PAJC 1931 PMA 1925 PMI 1932

Bible Way 1957

Azusa Street 1906

Way of the Cross 1933

Bethel Min. Assoc.1934

Four Square1927

Bible Pattern 1939

Elim Fellowship 1932

Fire Baptized 1926 PEF 1936

COOLJC 1932

AMA 1941

Zion Assembly 1938

PAW re-org1938 UPC 1945

PC of Zion 1954 PCAF 1957

ALJC 1952

Global 1986

AWCF 1971

Spiritual lineage of Charles Fox Parham (Partial listing)

William Trotter

Arnulfo M. Lopez Florence Crawford Agnes Osman Leberg

Stephen (J. J.) Frazee E.W. Doak

George Studd

James Delk

Daniel C. D. O. Urshan Opperman Andrew

E. R. Driver C. H. Mason

R. R. Booker William Pendleton J. Bowe

Howard Goss Jeannie Moore

Millicent McClendon

Glenn Cook

Warren Faye Carothers

Frank Bartleman

Robert Parham Lucy Farrow

Garfield Thomas Haywood

Henry Prentiss Mary Moise

Leonard P. Adams

R. E. McAlister William Seymour

William Elmer Kirk Durham Fisher

Anna Hall

Aimee Semple (McPherson) Frank Ewart Henry G. Rogers

G. B. Cashwell

Lilian Thistlewaite

Mack Pinson A. J. Tomlinson

Ethel Wright Fannie Dobson

John F. Lake A. H. Argue

Lemuel C. Hall

Arthur G. Osterberg F. F. Mary Arthur Bosworth

William Hamner Piper

Luigi Franceson Anna Reiff

Tom Hezmallauch

Lydia Piper Rachel Sizelove

Charles and Sarah Fox Parham

Charles W. Lowe

Minnie Draper Rilda Cole

Henry G. Tuthill

George Jeffreys

Nora Byrd

Lewi Pethrus

Mary Boddy

Thomas Ball Barratt

Alexander Boddy

Stephen Jeffreys

Mable Wise

Jonathan Paul

Stanley Frodsham

Susan Duncan A. G. Canada

Smith Wigglesworth

C. F. Atherton

Cecil Polhill

List of Abbreviations AAFCJ AAI ACANJC AC ACE ACFCJ ACJ ACJC ACOP AFC AFCOG AFMCG AG AsCJC ALJC AMA AOHCG ABC AFM AMJC AWCF BMA BT BWC CGA CGCJA CGSC COGIC CJC COOLJC CLGPGT CLJC CPC CSOP CO

Apostolic Assembly of the Faith in Christ Jesus Apostolic Archives International Apostolic Christian Assembly of the Name of Jesus Christ Apostolic Church Apostolic Church of Ethiopia Apostolic Church of the Faith in Christ Jesus [Mexico] Apostolic Church of Jesus Apostolic Church of Jesus Christ [originally – Apostolic Churches of Jesus Christ] Apostolic Church of Pentecost [Canada] Apostolic Faith Churches [Hawaii] Apostolic Faith Church of God Apostolic Faith Missionary Church of God Assemblies of God Assemblies of the Church Jesus Christ Assemblies of the Lord Jesus Christ Apostolic Ministerial Association Apostolic Overcoming Holy Church of God [originally – Ethiopian Overcoming Holy Church of God] Associated Brotherhood of Christians [originally – Associated Ministers of Jesus Christ] Apostolic Faith Movement Associated Ministers of Jesus Christ Apostolic World Christian Fellowship www.awcf.org Bethel Ministerial Association [originally – Evangelistic Ministerial Alliance] Blessed Truth, The Bible Way Church of Our Lord Jesus Christ Worldwide Church of God (Apostolic) Church of God in Christ Jesus (Apostolic) Christian Gospel Spiritual Church [Mexico] Church of God in Christ Church of Jesus Christ, The Church of Our Lord Jesus Christ of the Apostolic Faith Church of the Living God, the Pillar and Ground of the Truth Church of the Lord Jesus Christ Christ Pentecostal Church [Yugoslavia] Center for the Study of Oneness Pentecostalism Christian Outlook, The

DPCM ECSA EDN ETBCAF ECJC EMA FCGCJN FPC FUCJCA GAAA GCGCA GR IBC ICOF ICOF CSU IPC JOAC KKK LWC MDS NBCGCP NIDPCM OSI PAJC PAW PCCN PCAF PCI PHCG PMA PT SJC SPS TJC UPCI VW WG

Dictionary of Pentecostal and Charismatic Movements Evangelical Church in the Spirit of the Apostles [Russia] Enumeration District Number – U.S. Census Emmanuel Tabernacle Baptist Church Apostolic Faith Emmanuel’s Church in Jesus Christ Evangelistic Ministerial Alliance Free Holiness Church of God in Jesus’ Name First Pentecostal Church of Jesus Christ First United Church of Jesus Christ Apostolic General Assembly of Apostolic Assemblies Glorious Church of God in Christ Apostolic Good Report, The International Bible College International Circle of Faith www.icof.net International Circle of Faith Colleges, Seminaries and Universities

Indonesia Pentecostal Church Jesus Only Apostolic Church Ku Klux Klan Light of the World Church [La Luz del Mundo - Mexico] Meat in Due Season New Bethel Church of God in Christ (Pentecostal) New International Dictionary of Pentecostal and Charismatic Movements

Oneness Studies Institute Pentecostal Assemblies of Jesus Christ Pentecostal Assemblies of the World A Pentecostal and Charismatic Churches of North America [originally – Pentecostal Fellowship of North America] Pentecostal Churches of the Apostolic Faith Pentecostal Church, Incorporated Pure Holiness Church of God Pentecostal Ministerial Alliance [renamed (1932) – Pentecostal Church, Inc.] Present Truth, The Spirit of Jesus Church [Japan] Society for Pentecostal Studies True Jesus Church [China] United Pentecostal Church International [originally – United Pentecostal Church, Inc.] Often referred to as the UPC. Voice in the Wilderness, The Witness of God, The

"It would be a great mistake to attribute the Pentecostal beginning in Los Angeles to any one man, either in prayer or in preaching...

Pentecost did not drop suddenly out of heaven. God was with us in large measure for a long time before the final outpouring." 30

The Los Angeles Outpouring, 1906.

TIMETABLE OF KEY EVENTS (1884–1910) This timetable is not the ‘final answer’. There are many more that made considerable contributions to the advancement of the Kingdom of Jesus Christ. Joe Creech refers to the “central myth of origin for almost every Pentecostal denomination” that placed Azusa Street in the middle of American Pentecostal historiography and overlooked or minimized other important centers of Pentecostal expansion.31 It is our hope to continue to add persons and supporting pics and documents to this timetable. The mention of persons in this timetable does not represent our endorsement. Their mention is just a reference to the historical facts and significance. Feel free to send any related information to the author. 1881

J. C. Vanzandt said he heard Charles F. Parham espouse Holy Spirit baptism with other tongues as evidence.32 This testimony gives even more credence to those who have postulated Charles F. Parham as the father of the modern Pentecostal movement long before it was being spread around the nation and the world.

1884

Near the community of Coker Creek in Monroe County, Tennessee, a Baptist preacher name Richard G Spurling33 led a small group of likeminded friends in prayers, study of scripture and church history. His burden was for the simple faith of Jesus to be restored in the Church.34

1884

Topeka Kansas. Erastus Stone decided to build a home that would scream success, and he began building on 10-acres about a mile and a half west of Washburn (17th and Stone). He envisioned a Victorian mansion that people would walk by and be reminded of a medieval European castle suited for nobility. The mansion was an 18-room spectacle with multiple towers, fireplaces and balconies. Each of those 18 rooms was finished in a different wood

Joe Creech, “Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History”, Church History. 65:3. Sept 1996, 405-24: 406. 32 J. C. Vanzandt, Speaking in Tongues (Portland, OR: J. C. Vanzandt [1911] 33 http://www.theocogfellowship.org/about/history/ 34 http://www.ntcgharvesttemple.org.uk/history-of-the-church.html 31

(Walnut, Rosewood, Magnolia, Bird's Eye Maple, Butternut, etc.); no two rooms were trimmed alike. The grounds were also a sight, complete mature shade trees, fruit trees and evergreens. He would run out of finances. His house would become known as Stone’s Folly. Charles Parham would rent the place in 1900 for his Bible School.35 1886

Thursday August 19. At Barney Creek Meeting house Spurling invited those present to unite themselves in Christian Union. He spoke persuasively and passionately on the spiritual issues that had brought them together: the need for spiritual renewal and Christian unity - his one objective was to restore primitive Christianity and bring about the union of all denominations. 3 men in the Coker Creek area: William Martin (Methodist); Joe M Tipton (Baptist) and Milton McNabb (Baptist), became interested in the “holiness” sermons and began to preach sanctification by declaring, proclaiming, and urging others to seek it and live it to whoever they met wherever they were met. These 3 men’s commitment would lead to the Shearer Schoolhouse Revival.36 This was their vision: “As many Christians as are here present that are desirous to be free from all men made [sic] creeds and traditions, and are willing to take the New Testament, or law of Christ, for your only rule of faith and practice; giving each other equal rights and privilege to read and interpret for yourselves as your conscience may dictate, and are willing to set [sic] together as the Church of God to transact business [as] the same, come forward.”37 Although they left few records, their efforts led to the growth of a denomination that approaches the end of the twentieth century with 4,648,000 members and 26,416 churches in 139 countries around the world.38

https://www.facebook.com/notes/topeka-proud/stones-folly/2386112948118465/ Revival Fire. Wesley L. Duewel. Chapter 23. 37 Quoted in A. J. Tomlinson, The Last Great Conflict (Cleveland, Tenn.: Press of Walter E. Rodgers, 1913; rpt. Cleveland, Tenn.: White Wing Publishing House and Press, 1984), 207. 38 Statistics as of September 1997 from Office of Business and Records, Church of God International Offices, Cleveland, Tennessee. Actual membership was 4,648,497. 36

1889

Charles Parham enrolled at Southwestern Kansas College to pursue business and money. Where in his own words, Charles backslid to the point his associates could no longer ascertain he was a Christian. When a preacher came to see him, Parham said he didn’t want to see him. “This is truly a fact that no one ever back-slides except they either blame the preacher or some other saint of God for it.” In a period of renewal, he pledged to go as a missionary even to Africa. Parham said, “We repented like a prodigal, receiving the pardoning kiss, and made a consecration, promising God that – whatever the cost – whether it be Africa, the streets or the slums, life or death we would serve Him.39

1889

Charles Shelton arrived in Topeka Kansas. He dared to suggest that white and black people could live, work and serve together. In regard to whether whites and blacks could live together harmoniously Sheldon asked, “Why not? It never has been done. Well let’s do it then. Oh! I am tired of hearing it said, ‘You can’t do it because it never has been done.’”40 Shelton preached a plethora of sermons to his congregation in Topeka. His hunger for revival also led him to write fictional works with serious meaning. The most famous would be “In His Steps”.41 A decade later Charles Fox Parham would pick up Shelton’s mantra dreaming of racial harmony and God would reward the spiritual hunger with an outpouring of the Holy Spirit that would sweep throughout the entire world.

1892

Agnes Ozman enrolled in T. C. Horton’s Bible Institute in Saint Paul, Minnesota. Horton (1848-1932) worked for the YMCA in different cities including Saint Paul where he founded Northwestern Bible School. After moving to California, he helped found the Bible Institute of Los Angeles (1908). Today that school is Biola University.

1892

March. Charles Fox Parham received a call from and was licensed by the Methodist Episcopal (M.E.) Church.42 “Slaves and free blacks were especially attracted to the M.E. Church's condemnation of slavery.

A Voice Crying in the Wilderness. 2nd Printing. Charles F. Parham. Pg. 17. 1910. Sheldon, “The Statesmanship of Christ,” box 1, folder 3, Sheldon/ Central Congregational Collection, chap. 7, p. 8. 41 https://en.wikipedia.org/wiki/In_His_Steps 42 https://en.wikipedia.org/wiki/Methodist_Episcopal_Church 40

Prominent Methodists such as Coke, Asbury, and Freeborn Garrettson preached an antislavery message, and the Christmas Conference mandated that all Methodist laity and preachers emancipate their slaves.”43 “No denomination was more active in supporting the Union than the M.E. Church. Historian Richard Carwardine argues that for many Methodists, Abraham Lincoln's election as US president in 1860 heralded the arrival of the kingdom of God in America. They were moved into action by a vision of freedom for slaves, freedom from the terror unleashed on godly abolitionists, release from the Slave Power's evil grip on the state, and a new direction for the Union.” This was Parham’s church, and he became pastor in June, at the age of nineteen, for the Eudora Methodist Church.44 Eudora is between Kansas City and Topeka on the historic Oregon Trail. 1893

June. Eudora Methodist Church. The church’s pastor, the legendary Werter Renick Davis45, who had previously been the first president of Baker University of Baldwin, Kansas46 (1858 – 1862), died suddenly.47 Davis, a former Civil War officer, began his ministry at the same age as his protégée’ Charles Parham (age 20). Davis is the obvious source of Parham’s lifelong obsession with being a champion for blacks, women and other minorities. Davis, born April 1,1815 in Circleville, Ohio became a legend in the Methodist Episcopal Church and is often compared to Francis Asbury. The Methodist Episcopal Church actively sought to blur or wipe out the color lines. Methodists like Davis believed that racism was a sin.48 Charles Parham was among those who heard and followed Davis’ message. Davis did more than preach. He acted, by joining the Union Army in bringing an end to the scourge of slavery. Methodist Episcopal ministers like Davis

Richey, Russell E.; Rowe, Kenneth E.; Schmidt, Jean Miller (2010). American Methodism: A Compact History. Nashville, Tennessee: Abingdon Press. ISBN 978-1-4267-4227-9. 44 A Voice Crying in the Wilderness. 2nd Printing. Charles F. Parham. Pg. 23. 1910. 45 A distinguished figure in Kansas religious and educational circles during the mid-19th century, Werter Renick Davis was a transplant to Kansas from Ohio, having been a Methodist minister in the latter state for over two decades. The first president of Baker University (established in 1858), Davis organized the first faculty at that institution and achieved further distinction as a representative in the first Kansas state legislature and as a chaplain and Lieutenant Colonel during the Civil War. 46 A Voice Crying in the Wilderness. 2nd Printing. Charles F. Parham. Pg. 23. 1910. 47 https://politicalstrangenames.blogspot.com/2018/04/werter-renick-davis-1815-1893.html From the Barton County Democrat, June 29, 1893. 48 The Methodist Review. 1895. Werter Renick Davis. 618-625. Volume 77.

dreamed of a world free from racism. Davis impartation to a young Charles Parham was life changing. Eudora Methodist Church is historic having a formidable presence in the struggle against for racism. The impact of the Methodist Episcopal (M. E.) Church included not just blacks and other former slaves but also Native Americans. “In 1851 the M.E. Church founded a mission school for Eudora School 1879 the benefit of the Shawnee Indians which is now Eudora, Kansas. At least one of those students became a M. E. Minister. Charles Bluejacket was the grandson of a famous Shawnee Chief Bluejacket49. Charles Bluejacket served at Chief of his people from 1861-1864 as well as M. E. minister. Charles Bluejacket was first educated in the Quaker School in Piqua, Ohio and then the M. E. school in Eudora Kansas.50 He is recorded as being a mixed-blood Shawnee and owner of the Bluejacket Inn. Bluejacket came as a child to what would be the state of Kansas in 1832 and became a Methodist minister in 1859.51 “Slavery split the Methodist Episcopal Church in 1848. Abraham Still became part of the Northern Conference that opposed slavery and served as a Methodist missionary in Eudora from 1848 to 1854. Monticello Circuit preachers worship services in Eudora in 1859 to 1860. Later ministers (and often Baker University students where Werter Davis was President) were John T. Miller, Adam Mueller, Frederick Jansen, C. Steinmeyer, and Christian Brugger.”52” Reverend Meggs took the train from Baldwin on the first and third Sundays of the month Charles Bluejacket to lead the congregation, often referred to as Methodist Episcopal Church South. The list of succeeding ministers is long and includes Charles Parham, who at age 19, in 1892, succeeded Dr. Werter Davis, founder of

http://shawnee-bluejacket.com/blue-jacket.html article on Blue Jacket Archived August 27, 2009, at the Wayback Machine 51 https://eudorakshistory.com/along-the-western-trails 52 https://eudorakshistory.com/churches 50

Baker University, as minister and also preached Sunday afternoons at Linwood. Davis’ protégée, Charles Parham and his wife Sarah, would do exploits53 and do more to empower blacks and other persons of color than perhaps any two people in history. Dr. Werter R. Davis had sown seed on good ground. While the M. E. Church in Kansas originally followed the lead of the Northern Conference, by the time Davis arrived, they were less committed to racial equality than they had been ending slavery. The people of the Eudora church of Charles Parham’s day were largely made up of German immigrants who had purchased the land from Native American’s who were being forced off the land by the American Government. These new occupants of Eudora were less inclined to see that ‘all men were created equal.’ While the population of Eudora was some 25% former black slaves, they were not part of the Eudora Methodist congregation that Davis served. With the death of Davis, Parham was asked to continue serving as pastor for the Church for the rest of the year. Parham had huge shoes to fill but he would prove more than equal to the task while pastoring in that position for two years.54 Like his mentor (Davis55) he would be a powerful preacher and hold strong opinion on ending the scourge of segregation. Parham expected all people all people to be free regardless of race. In fact, Parham operated his ministry in such a manner that he was frequently going against the Jim Crow laws that had been put in place by Southern Democrat politicians to keep black people from their rightful place in society. The Parhams used creative means to keep their ministry in compliance with the letter of these hate filled laws, while at the same time overtly promoting and encouraging those black ministers that the laws negatively impacted. His closest associates and his own protégées would primarily be those targeted by bigotry and racism. Parham was like Moses leading his people out of Egypt and into the promise land. The German immigrants of Eudora Methodist were less than receptive.

54 55

A Voice Crying in the Wilderness. 2nd Printing. Charles F. Parham. Pg. 23. 1910. https://politicalstrangenames.blogspot.com/2018/04/werter-renick-davis-1815-1893.html

In addition to his pastoral duties at the Eudora Church, Parham traveled and served the M.E. Church in Linwood, KS. On Sunday mornings he led services in Eudora and in the afternoons, he led services in Linwood.56 Parham would feel stifled by the Methodist Episcopal church leaders who rather than stay the Life-size bronze depicting Chief Charles Bluejacket - Shawnee Indian Chief, minister course with the vision of racial and farmer. Bluejacket, the great Shawnee equality, kowtowed to societal war chief, and his grandson, Rev. Charles pressure and helped form the Bluejacket, are memorialized in Shawnee, where the latter Bluejacket served as head Colored Christian Methodist chief in the 1860s. Episcopal57 church in a ‘separate but equal’ mentality, rather than see them as brothers and equals. Charles and Sarah were not so inclined. For them, segregation was not acceptable. From the Parham’s perspective people of color need not be segregated from white people. Following his pastoral stint, Charles and Sarah married and evangelized for the next five years.58 1896

Charles Parham married Sarah Thistlethwaite, the daughter of a Quaker. The Thistlethwaite’s were devout Quakers and held to strong religious beliefs like racial equality. The Quakers were in the forefront of the struggle to end the slave trade. “Neither by word nor deed can the Christian Church give countenance to these intolerable racial disabilities, and it is the duty of the Church to insist upon the full right of the African to rise to the highest plane of industrial efficiency in his own country.”59 Sarah found a life partner in Charles Parham who was raised and mentored in ministry by ministers who opposed segregation and other racial excuses. Charles and Sarah’s engagement was in summer of 1896, and they were married December 31, 1896, in a

https://wrldrels.org/2016/10/08/bethel-bible-college/ https://en.wikipedia.org/w/index.php?title=Colored_Methodist_Episcopal_Church&redirect=no 58 A Voice Crying in the Wilderness. 2nd Printing. Charles F. Parham. Pg. 23. 1910. 59 SIR JOHN HARRIS (1874-1940), Secretary for many years of the Anti-Slavery Society. QUAKER TESTIMONY AGAINST SLAVERY AND RACIAL DISCRIMINATION An Anthology compiled by STELLA ALEXANDER. Published for the Race_ Relations Committee by FRIENDS HOME SERVICE COMMITTEE. FRIENDS HOUSE, EUSTON ROAD, LONDON, N.W.1 57

Friends' ceremony.60 Charles and Sarah would spend their entire lives bringing the Quaker and Methodist Episcopal vision of a world free from racial hatred, division and malice by the power of the Holy Spirit. Just like many others who hazarded their lives, their fortune and sacred honor to bring freedom to the disenfranchised. 1896

Spring. Shearer School House Revival. A religious phenomenon of Baptists, Methodists and Presbyterians that occurred during a series of meetings conducted in the summer of 1896 in Murphy (Cherokee County), North Carolina, United States. The revival was characterized by what participants believed to be the biblical experience of speaking in tongues. The group that hosted these worship gatherings eventually became known as the Church of God (Cleveland).61 Strong opposition to it arose almost immediately. When opponents of the revival tried to stop it violently, they had no way of knowing that the revival they protested, would bear the fruit of 15,000 churches being started around the world in the 100 years that followed. Charles W. Conn, Church Historian for the Church of God and author of Like a Mighty Army, wrote that over 100 people received what is now referred to as "The Baptism of the Holy Spirit" at the Schearer Schoolhouse revival. That's a big crowd when one considers the population was very sparse (it's not too crowded in that area even today). Conn's historical account says, "They laughed (interesting), rejoiced, praised, spoke in tongues and danced for joy." 62

Parham, Sarah (2000) [1930]. The Life of Charles F. Parham. Apostolic Faith Bible College. OCLC 5090718 61 Revival Fire. Wesley L. Duewel. Chapter 26. 62 Charles W. Conn, Our First 100 Years: 1886-1986 (Cleveland: Pathway Press, 1986) 17, goes on to ascribe importance to the event because it "prepared the way for the universal outpouring that followed ten years later." This is a welcome appraisal in light of an earlier judgment often bound up in the North American church's self-perception, namely [Charles W. Conn, Like A Mighty Army (Cleveland: Pathway Press, 1977) 25]: "... this was the first general outpouring that would continue unabated until it encompassed the Christian world." Cf. Charles W. Conn, Like A Mighty Army: A History of the Church of God: Definitive Edition, 1886-1995 (Cleveland: Pathway Press, 1996) 29-31. The re-evaluation process can be followed in Charles W. Conn, Cradle of Pentecost (Cleveland: Pathway, 1981) 17, "If it was not the beginning of the modern Pentecostal Awakening, it was certainly the greatest prelude to it." Then

C.T. Davidson, author of Upon This Rock, wrote this description. "In buggies and wagons, by horseback and walking, people came from miles around. The lives of hardhearted men and women were changed, and sinners were constrained to Bethel Bible College – Topeka Kansas make restitution as they sought forgiveness." Davidson continued, "While many were blessed, others rejected the revival because it conflicted with their rituals, creeds and ecclesiasticism. Many faithful members were persecuted and ex-communicated. One church excommunicated 30 of them at one meeting."63 These events predated the more well publicized Topeka Outpouring (1901) and the Azusa Street Revival (1906), which are generally held to be the events that started the Pentecostal Movement in the United States. This suggests the Azusa Revival be one of several similar religious phenomena happening at the same time. 1897

Although generally contributed to have begun later, there is evidence that the Apostolic Faith publication of Charles Parham was first printed this year. This is the year the Parham’s used as the beginning.64

1898

Charles Fox Parham opened Bethel Healing Home at 335 SW Jackson Street in Topeka, Kansas.65 It was Charles’ wife Sarah Parham who named the school ‘Bethel’.66 Unlike his more famous predecessor, Charles Shelton, Parham was not a well-trained theologian although he

"Church of God" by Charles W. Conn in Encyclopedia of Religion in the South, ed. by Samuel S. Hill (Macon: Mercer University Press, 1984) 160, calls this an "extraordinary event" "without precedent in the region." On the other hand, Conn's entry in the same volume on "A.J. Tomlinson," repeats the older view espoused in Army. Conn's piece on the revival in DPCM, 161, says the group "formulated no doctrine about it. They simply thanked God for the 'blessing' ..." He opens the article by calling this "one of the earliest known outpourings of the Holy Spirit in America" in contrast to the closing statement that the "universal outpouring would begin ten years later, 1906, in California." cf. E.L. Simmons, History of the Church of God (Cleveland: Church of God Publishing House, 1938) 11f; Crews, The Church of God, 10. 63 Revival Fire. Wesley L. Duewel. Chapter 23. 64 The Apostolic Faith. Official Organ of the Original Apostolic Faith Movement. The Apostolic Faith 1. no. 3 (April 1925) digitalshowcase.oru.edu 65 http://www.apostolicarchives.com/historical-timeline.html 66 Apostolic Faith Bible College. History. http://www.afbiblecollege.com/#/welcome-to-afbc

had been impacted by his deceased Pastor Davis, who was accomplished at training ministers. Davis’ brief time with Parham would manifest as enough. How Shelton and Parham viewed the ministry was very different. While Shelton dreamed of well-trained clergy having a spiritual awakening Parham was far more practical. Parham said it like this:” Preachers are born, not manufactured; this fact is proven by the record of nearly all Bible characters. Though modern individuals have many of them chosen the ministry as a profession, either because of its ease and moral atmosphere or from its remunerative value which some have been able to obtain by having reached the upper rounds of the ladder in scholarly attainments. These ministers have drawn many into ethical societies but usually fail in the real conversion an experimental knowledge of salvation from sin, among their adherents.”67 Parham realized that the well-trained clergy had failed to bring the movement of the Holy Spirit to the people of God. “Most sectarian schools afford the best facilities for backsliding, the religious influence being often dominated by backslidden, superannuated [sic] preachers; who, if they are not back-slidden before, are in great danger of it after being Maria Woodworth-Etter superannuated and located in the College town of their denomination; for many of them are not willing to live a quiet and peaceful life, but having been in the habit of having their own way so long, seek to rule the affairs of the Church and College upon old and prosaic lines, and are soon outclassed by younger men of more progressive, and in many cases, deeper spiritual truths.”68

67 68

Parham, A Voice Crying in the Wilderness, 11 Ibid. 15

1899

May 3.69 Bethel Bible School is founded in Topeka Kansas. Today this school still exists. Reorganized after Parham’s death, as Apostolic Faith Bible College in Baxter Springs Kansas.70

1899

Charles Fox Parham establishes the Apostolic Faith71 paper at a bimonthly publication.72 Parham was the editor until his death in 1929.73 In 1929, his wife Sarah E. Parham becomes editor.74 Another paper of the same name is printed by Florence Crawford. She first prints at the Apostolic Faith Mission on Azusa Street in Los Angeles California (1906). Then in 1908 she prints the Apostolic Faith Newspaper in Portland, Oregon. Clara Lum is the editor of the second publication. Since the Azusa Street Mission was initially led by ministers of the Apostolic Faith Movement (Seymour, Crawford, etc.) they were permitted by Parham and the Apostolic Faith leaders to use the Apostolic Faith name. This was not revoked by Parham, even when they began to oppose Parham’s leadership in some measure. Parham did not desire to hurt the cause of Christ by stopping them from promoting the Apostolic Faith movement (which of course was his movement). It was from Topeka that the Apostolic Faith movement expanded to Los Angeles and around the world. Even in far-away places like India the Apostolic Faith movement was expanding globally.75

1899

Oslo, Norway. Frank J. Ewart marked the beginning of the Pentecostal outpouring in this nation to this year. Although most of what is recognized as the outpouring in this nation came after 1906.76 Ewart held (like Parham, Mason, Seymour, Haywood and others) that the Biblical evidence of the Holy Ghost was speaking in other tongues as the Spirit

A Voice Crying in the Wilderness. Charles F. Parham. 1910. Pg. 29. Apostolic Faith Bible College. History. http://www.afbiblecollege.com/#/welcome-to-afbc 71 The Life of Charles Parham. Sarah Parham. Pg. 39. "American Pentecost" by Ted Olsen, p. 12 72 African American Holiness Pentecostal Movement. Sherry S. Dupree. Page 128. 73 Ibid. Parham. Chapter I. 74 The Life of Charles Parham. Sarah Parham. Chapter XII. The Lord Confirmed the Word. Pg. 117. 75 Stanley M. Burgess, “Pentecostalism in India: An Overview” AJPS 4/1 (2001), 87. 76 Frank J. Ewart. The Phenomenon of Pentecost. Pentecostal Publishing House. Saint Louis MO. 1947 70

gives utterance.77 Ewart also agreed with Parham’s 1902 conclusions on baptism invoking the name of Jesus Christ. 78 1900

June. Parham’s leave Bethel Healing School.79 They take a brief sabbatical to see how other ministries operate. They visit the Shiloh School in Durham Maine run by the controversial Frank Sandford.80 However, they make a plethora of other stops including Moody Bible Institute, Gordon College, Malone College and A. B. Simpson.81

1900

Winter. Muncie, Indiana. Union Station. “Methodists in the United States were reporting amazing conversion growth in evangelistic campaigns throughout the country. One example was in Muncie, Indiana, where 2,162 conversions took place during evangelistic efforts, and the work was spreading. Due to the evangelistic successes that were taking place, the Presbyterians had 56 evangelists traveling throughout the United States in 1902. In 1903 there were 1,200 Presbyterian pastors who were united in a network specifically praying for revival. All denominations were anticipating an outpouring of the Holy Spirit. The Presbyterians said: all the land seems to be on the lookout for a great outpouring of the Holy Spirit. And the Methodists: The evidence of the coming of a general religious revival, which shall move the whole country from border to border, are accumulating.”82

1900

Shaman John Alexander Dowie announced plans for the establishment of Zion, Illinois: a city to be free from the evil influences of modern society. This community grew to around 6,000 during the following years.83 Among the visitors that year was Charles F. Parham.84

1900

Apostle Charles H. Mason established a Church of God in Christ (COGIC) in Memphis, and by 1904 he was pastoring four churches: St.

Who is the Father of the Pentecostal Movement? Lee, Chang-Soung. Page 3. Ibid. Ewart. 79 https://www.facebook.com/notes/topeka-proud/stones-folly/2386112948118465/ 80 https://en.wikipedia.org/wiki/Frank_Sandford 81 Sarah E. Parham, The Life of Charles F. Parham (Birmingham: Commercial Printing, [1930] 1977) 48. 82 https://romans1015.com/1905-american-revival/ 83 E. L. Blumhofer art. 'International Dictionary of Pentecostal and Charismatic Movements' 2002.; Gordon Lindsay, John Alexander Dowie,' 1980 reprint. 84 The Life of Charles Parham. Sarah Parham. Chapter 7. The Latter Rain. Pg. 67. 78

Paul in Lexington, Saints Home and Dyson Street in Memphis, and a COGIC in Conway, Arkansas.85 At this time the COGIC was a Holiness organization. It would become an Apostolic Faith organization after C.H. Mason’s baptism of the Holy Spirit at the Apostolic Faith mission in Los Angeles California in 1907.86 1900

N. J. Bibbs is born in Carrollton, KY. He would serve in various leadership roles in the PAJC and UPC, primarily in the State of Indiana, USA.87

1900

October 15.88 Bethel Bible School moves to a new building in Topeka Kansas. The building formerly known as Stone’s Folly89 was a big house owned by The Bible Society. It was a big house built in the form of a castle.90 “A small band of believers led by Charles Parham started Bethel Bible School. The school "invited all ministers and Christians who were willing to forsake all, sell what they had, give it away, and enter the school for study and prayer, where all of us together might trust God for food, fuel, rent and clothing." No one paid tuition or board and they all wanted to be equipped to go to the ends of the earth to preach the gospel of the Kingdom as a witness to every nation. The only textbook was the Bible. Their concerted purpose was to learn the Bible not just in their heads but to have each thing in the Scriptures wrought out in their hearts. As they searched the scriptures, they came up with one great problem - what about the second chapter of Acts?”91

http://emanuelministries.org/new_page_19.htm https://en.wikipedia.org/wiki/Charles_Harrison_Mason 87 Pentecostal Conquerors. December 1964. Volume XV No. 12. Pg. 2. 88 Lillian Thistlethwaite. Linda A. Miller. Bethel Bible College. Pg. 17. 89 http://www.kansasmemory.org/item/216406 Rev. Charles Fox Parham rented the residence for his Bethel Bible College. From October of 1900 to July of 1901, Parham and his wife Sarah used the home as a gathering place for the teachings of the Apostolic faith. When their lease on Stone's Folly was not renewed the mansion was sold, on July 20, 1901, to bootlegger Harry Croft who converted the residence into a roadhouse. A mysterious fire destroyed the gothic structure on December 6, 1901. 90 Ibid. Thistlethwaite. Pg. 17. 91 The Roots of Azusa: Pentecost in Topeka. Gordon Robertson - President and CEO, CBN. 86

1900

Lillian Thistlethwaite who is confined to bed from illness is divinely healed. She becomes a powerful minister of the Gospel in her own right leading thousands to their own personal Pentecost! Hundreds of her converts become missionaries.92

1900

December. “Parham sent his students at work to diligently search the scriptures for the Biblical evidence of the baptism in the Holy Spirit. They all came back with the same answer - when the baptism in the Holy Spirit came to the early disciples, the indisputable proof on each occasion was that they spoke with other tongues.”93

1900

December 31. Parham’s group in Topeka experienced, “The Holy Spirit manifested with unusual intensity.”94

1901

January 3. Topeka Outpouring. Outpouring of the Holy Spirit. Stone’s Folly – Topeka Kansas.95 “Twelve student ministers96 and Charles Parham, received the baptism of the Holy Ghost and spoke in tongues.”97 The number of people present was 12, much like the 12 Apostles in the Upper Room on the Day of Pentecost in the New Testament.98 The meeting apparently started at a New Year’s Eve Service called ‘Watch Night’99 from the Wesleyan Tradition.100 From Topeka the Apostolic Faith movement is launched in a

Miller. Pg. 38. Ibid. Robertson 94 Hyatt, Eddie. 2000 Years of Charismatic Christianity, Hyatt Press, 1996. Pg. 147 95 The Genesis of the Pentecostal Movement. J. Roswell Flower 96 The Life of Charles Parham. Sarah Parham. Chapter 7. The Latter Rain. Pg. 67. 97 http://www.apostolicarchives.com/historical-timeline.html 98 Fudge, Thomas. Currents and Confluence in Pre-Oneness Pentecostal Theology. Pg. 18. Anderson. Vision of the Disinherited. Pg. 56-7. 99 http://www.snopes.com/holidays/newyears/watchnight.asp 100 Watch Night began with the Moravians, a small Christian denomination whose roots lie in what is the present-day Czech Republic. The first such service is believed to have been held in 1733 on the estates of Count Nicholas von Zinzendorf in Hernhut, Germany. John Wesley, founder of the Methodist movement, picked it up from the Moravians, incorporating a Watch Night vigil into the practices of his denomination. Methodist Watch Nights were held once a month and on full moons, with the first such service in the United States taking place in 1770 at Old St. George's Church in Philadelphia. These services survive to the present day in that denomination's worship manuals as "Covenant Renewal Services." As to what was being "watched over" in those earlier services, it was one's covenant with God. These gatherings were a time for congregants to meditate on their state of grace — were they spiritually ready to meet their maker if the call were suddenly to come? As the 13th chapter of Mark instructs, the 93

trajectory that takes it to around the nation and to the uttermost parts of the earth. While there were initially no black students at Bethel there were 3 who received the baptism of the Holy Spirit during the February 1901 Lawrence Campaign. This propelled the Apostolic Faith movement into the arena of multi-cultural. Something quite rare at that time.101 “In plush surroundings at the former Stone mansion outside of Topeka, Kansas, the first Pentecostal revival of the century began. There was no board or tuition charged to the students.102 This revival would give rise to the most dynamic force for evangelism and missions in modern times. The elegant setting meant little to the band of 40 students at the Bethel Bible School that the 27year-old Charles F. Parham had begun 3 months earlier in these rented facilities. Convinced that God had commissioned them as missionaries in the "last days," they gathered to pray for the promised "latter rain" outpouring of the Holy Spirit (Joel 2:23-29), to acquire the same spiritual power that marked the expansion of the Early Church.”103 1901

January 14. Topeka Capital (newspaper) has this headline, “A Queer Faith, Strange Acts of Apostolic Believers are inspired from God. The Believers speak in Strange Languages.”104

1901

Quaker turned mountain missionary, A.J. Tomlinson published Samson's Foxes to promote his holiness ministry in Culberson, North Carolina, "in the interest of the 'Hundred-Fold' Gospel and the speedy evangelization of the mountain districts of North Carolina, Georgia, Tennessee, and the world.105

faithful need to be ever vigilant, because the hour of the Lord's coming is not known. (Watch ye therefore: for ye know not when the master of the house cometh.). This is a tradition continued in many churches today. 101 Goss. Pg. 108. 102 The Life of Charles Parham. Sarah Parham. Chapter 7. The Latter Rain. Pg. 67. 103 Tongues, The Bible Evidence. The Revival Legacy of Charles F. Parham. By Gary B. McGee 104 The Life of Charles Parham. Sarah Parham. Chapter XI. The Fame of Jesus Went Abroad. Pg. 106. 105 https://pentecostalarchives.org/collections/samsonsfoxes

1901

Pandita Ramabai in India begins to develop prayer circles. In the next two years thousands are converted.106 In 1904, Pandita Ramabai began translating the Bible into Marathi, her native language, from the original Hebrew and Greek; the New Testament was published in 1913, and the complete Bible in 1924. In 1919, the King of England, George V, awarded Pandita Ramabai the Kaiser-I-Hind107 award, the highest honor that could be given to an Indian during the colonial period. She is revered in India as a leader of women’s rights. Through the power of the Holy Spirit, she changed the culture of India especially in the area of what was called child brides.108 India was fertile ground for the Apostolic Faith Movement message to be preached. It may well be that the modern outpouring of the Holy Ghost was in India before it was witnessed in Topeka Kansas. Pentecostalism did not arise in a vacuum, but was deeply molded by several revivalistic features of nineteenth century evangelicalism, and these influences were not only in the western world.109 Pentecostal-like awakening in Madras Province (now Tamil Nadu) occurred in1860-1861 and in Travancore (now Kerala) in 1874-75 and 1908.110 In these cases the signs of Pentecostal awakening were visible: for e.g. Practice of charismatic gifts (prophesy, speaking in tongues and interpretation etc.) and other charismatic phenomena (like praying for the sick and falling down and shaking, as well as the restoration of the offices of the early apostles).111 A native Anglican catechist named John Christian Arulappan (Aroolappen) was the pioneer for this revival movement and with little or no further influence by the missionaries or financial assistance he initiated evangelistic work to other parts of south India which

106

Revival Fire. Wesley L. Duewel. Chapter 23. The Kaiser-I-Hind Medal for Public Service in India was a medal awarded by the British monarch between 1900 and 1947, to "any person without distinction of race, occupation, position, or sex ... who shall have distinguished himself (or herself) by important and useful service in the advancement of the public interest in India. The name means Emperor of India. The London Gazette: no. 27191. p. 2996. 11 May 1900. 108 Pandita Ramabai (1858-1922). Glenn Sunshine. March 11, 2013. 109 https://www.academia.edu/6068814/Precursors_to_Pentecostalism_in_South_India_John_Christian_A rulappan_1810-67_and_the_Christianpettah_Revival 110 Gary McGee and S. Burgess, “India,” in NIDPCM 111 Stanley M. Burgess, “Pentecostalism in India: An Overview,”87. 107

resulted in numerous conversions, the planting of hundreds of churches and tens of thousands of converts.112 1901

June 20. Topeka News Media promotes upcoming camp meeting in late June at Parham’s Bible School.113

1901

“This story was published in 1901, concerning the selling of Stones Folly in Topeka, KS. Charles F. Parham's, Bethel Bible School was meeting here when the Holy Ghost began to fall on January 1, 1901. Seldom reported is the name of the school as The College of Bethel or School of Tongues. The school leased the building from The American Bible School of Philadelphia. After the building was sold later that year the school had nowhere to go. Parham eventually moved the school to Kansas City, MO in 1902. Not a good turn of events. It eventually operated in Houston, TX, during 1905-06, before permanently settling in Baxter Springs, KS. where it still operates.”114

1901

Apostolic Faith Movement begins under the man who would be called the ‘Father of Pentecostalism’115, Charles F. Parham. Parham calls for a restoration of the Apostles doctrine. In keeping with this he calls the movement the Apostolic Faith and Parham (left) Galena Kansas adherents are baptized invoking the name of Jesus just like the Apostles did in the book of Acts. Here is an excerpt from Parham on the subject: "I can well remember when we sought God in this cleansing, how some of the teachings we had believed to be so Scriptural, and some we had loved so dearly were wiped from our minds. Among them was triune immersion; we could not afterward find a single argument in its favor. One day at the Bible School we were waiting upon God

112

A Brahmin named Justus Joseph was one among the converts who formed the Revival Church in 1875. Being a Brahmin he negated caste among his adherents, however maintained traces of Hindu culture in order to maintain his movement more indigenous in nature. Stanley M. Burgess, “Pentecostalism in India: An Overview,” 87. 113 The Topeka Daily Capital, 20 Jun 1901, Thu • Page 5 114 Apostolic Archives. Bishop Gary W. Garrett. June 29, 2021. www.apostolicarchives.com 115 Christian History, "The Rise of Pentecostalism," issue no. 58, vol. XVII no. 2, p.3

that we might know the Scriptural teaching on water baptism. Finally, the Spirit of God said: 'We are buried by baptism into His death'. Although we had known that for years, again the Spirit said: 'God the Father and the Holy Ghost never died." Then how quickly we recognized the fact that we could not be buried by baptism in the name of the Father, and in the name of the Holy Ghost, because it stood for nothing, as they never died or were resurrected. So, if you desire to witness a public confession of a clean conscience toward God, and man, faith in the divinity of Jesus Christ, you will be baptized by single immersion, signifying the death, burial, and resurrection: being baptized in the name of Jesus Christ"116. Pentecostal Historian Talmadge French writes117 that Parham later switched to an alternate formula where Parham would say, “in the name of Jesus, into the name of the Father, Son and Holy Ghost.”118 Whether or not Parham changed his method, he was still invoking the name of Jesus Christ. This in the face of nearly everyone else who employed Roman Catholic methodologies. It is evident that Parham faced relentless pressure from the religious establishment. Undoubtedly, this contributed to those who led the Assemblies of God making a concerted effort to distance themselves from Parham. Most notable of these was Goss and Carothers.

Editorial cartoon by Bob Satterfield, depicting Dowie leaving Chicago with his pockets full of money

Sarah Parham when she wrote her book in 1930 makes a point of saying that Parham baptized in the name of the father, son and Holy Ghost, but of course even those who Baptize in singular name of Jesus Christ agree that is the name. Despite Sarah Parham’s claim, there is no evidence of a change in his position in Parham’s writing. If he altered, it due to peer pressure it would certainly call into question his previous years of ministry. It seems rather that Sarah Parham was using some history revision to make the controversial topic a non-issue as related to her book.

116

Charles F. Parham. A Voice Crying in the Wilderness. 1902. Early Interracial Oneness Pentecostalism: G. T. Haywood and the Pentecostal Assemblies of the World (1901-1931). Talmadge L. French and Allan H. Anderson | Jul 2, 2014. 118 Fudge. Pg. 329. 117

To Parham, this was simply doing things like the original Apostles of Jesus Christ. It was not a doctrinal debate like adherents of the Assemblies of God would later posture. It was revealed to Parham through reading Scripture that people should be baptized in Jesus’ name. It was noticed that baptisms in the book of Acts were only in the name of Jesus. With this understanding others begin to baptize simply using “in Jesus’ name”.119 Among those who baptized in Jesus’ name were William Seymour120, David Lee Floyd, E.N. Bell, and hundreds of others who baptized thousands (perhaps 10’s of thousands) in Jesus’ name. Strangely, even J. Roswell Flower is reported to have baptized in Jesus’ name until it became controversial.121 Later, others would make controversy and religion out of this simple Christocentric approach.122 1901

February. Parham begins the Lawrence Campaign.123 Among the notables are 3 black people who receive the baptism of the Holy Spirit.124 These are the first known black people to be Holy Spirit baptized in the fledgling Apostolic Faith movement. Parham, like his mentor (Davis) and others was very accepting of black people and considered them his equals.

1901

May – June. Pentecost comes to Japan. In the next decade the number of Christians in Japan doubles.125

119

The Azusa Street Revival: When the Fire Fell- In-Depth Look at the People. Roberts Liardon Pg. 152. Seymour apparently learned to baptize in Jesus’ name from Parham. Luiz Lopez is one eyewitness that says Seymour baptized in Jesus’ name. Lopez was a Hispanic convert who later served with the Apostolic Assembly of Faith in Christ Jesus. He was baptized by Seymour in Jesus name in 1909. William and Maggie Bowdan were also baptized in Jesus’ name by Seymour. Booker, “Azusa Street” 2425. “Jesus name Baptism and the Azusa Street Revival” 30-33. Historical Committee of the Apostolic Faith in Christ Jesus. Histora la Assemblica Apostolico de La Fe Christo Jesus !919-1966.6. Espinosa. Apostolic Assembly of Faith in Jesus Christ. 321. Cf. Walsh. Latino Pentecostal Identity. 19. N. 65 121 Clanton. United We Stand. 23-24. David Lee Floyd interview with Larry Booker. 54-55. Booker. Jesus’ Name. 33-33. 122 See 20th Century Apostolic Reformation. Volume 1, 2 & 3. Bernie L. Wade. Also, Early Interracial Oneness Pentecostalism: G. T. Haywood and the Pentecostal. Tallmadge L. French. Pg. 57. 123 Takes place in Lawrence, KS. 124 Goff. Pg. 108. 125 Revival Fire. Wesley L. Duewel. Chapter 26. 120

1901

June 2. John Alexander Dowie announces he is Elijah the Restorer leaving no doubt about him being a deceiver. Yet, many still followed him. Dowie claimed, "You have to do what I tell you, because what I tell you is in accordance with that word, and Zion Industries July 1904 because I am the Messenger of the Covenant, Elijah the Restorer. The greater portion of his people accepted this dictum, and he is regarded by them as the Prophet Elijah, come in the office of Restorer."126 Thousands of good people would be deceived by Dowie and become part of his Zion City experiment. Neither Dowie nor his church were part of the Apostolic Faith or Pentecostal movement but in the demise of Dowie’s empire many at Zion came to the Apostolic Faith Movement. “Though his impact on Pentecostalism was significant, it was second-hand, as he never accepted the Pentecostal doctrine or speaking in tongues. Moreover, beginning in about 1901, as he began to adopt more and more unorthodox views, his ministry began to decline. He also become more and more isolationist, even fulfilling his dream of building a city, Zion, outside of Chicago, in which only “born-again” Christians could live.127

1902

January. Charles Parham writes his first book, A Voice Crying in the Wilderness. The title seems to express the anguish of his soul, “both pulpit and press sought utterly to destroy our place and prestige… Hated, despised, counted for naught ... through great trials and persecution. never knowing where our next meal was coming from…128 On the book cover Parham is billed as “The Projector of the Apostolic Faith.” The implication is that he sees his role as leading people to understand the Apostolic Faith movement.129 However, he is being careful not to put himself in a role that will make him the head of a denomination as he and

126

Dowie. Harlan. Edith L. Blumhofer, “The Christian Catholic Church and The Apostolic Faith: A Study in The 1906 Pentecostal Revival” (paper presented at 12th annual meeting of the Society for Pentecostal Studies, Pasadena, CA, November 19, 1982). 128 The Houston Connection (The Pentecostal Movement). After Topeka and Before Azusa Street. 2000. V. Alex Bills. Pg. 10. 129 Charles F. Parham. A Voice Crying in the Wilderness. 1902. Reprinted 1910. 127

many others see denominationalism as a major part of what is wrong with what calls itself the Church and the people of God. 1902

Dr. R. A. Torrey leads successful evangelistic campaigns in Australia and New Zealand these produced revival like scenes and spawn other revivals. Many receive the baptism of the Holy Spirit.130

1902

Christian Union changes name to The Holiness Church.

1903

January. Wales. An aged, esteemed Welsh minister sent out a call for Christians to pray in the words of Isaiah 64:1. “Oh, that thou wouldest rend the heavens, that thou wouldest come down” (KJV). Within months scores were meeting on a mountainside every night to pray for revival.131

1903

March 3. Jessie Penn-Lewis of the Wales Revival goes to India. One matter of worldwide importance I hope to write about again, and this is in connection with the remarkable Mission Press under the superintendence of Rev. A. W. Rudisill, D.D. I had the privilege of going over the works early one morning, and of addressing the large number of native workmen after they had answered the roll call Jessie Penn-Lewis for the day. The foremen and principal workers are Christians, but most of the men are heathen. I shall never forget their riveted attention as for twenty minutes I spoke to them on ‘The place called Calvary.’ Never did the Gospel, with its glorious message of deliverance from the burden and power of sin, and the fear of death, shine out more to me in its beauty and power, and never did I see more clearly the truth of Paul’s words that ‘the preaching of the Cross is the power of God,’ as I saw the way it laid hold of these heathen minds.132

1903

July 4. Henry Prentiss is pastor of AME Church in Los Angeles. He is working with others to promote and bring an outpouring to the area. Because he is black, his significant contribution to the AFM is largely ignored.

130

Ibid. Deuwel. Revival Fire. Wesley L. Duewel. Chapter 23. 132 http://www.revival-library.org/index.php/catalogues-menu/1904/mrs-penn-lewis-and-the-welsh-revival 131

1903

Summer. During the summer months of 1903, the Parham's felt led to go to El Dorado Springs, Missouri, 133where people came from all over the United States to try the virtue of the mineral spring water for the healing of their bodies. El Dorado Springs proved to be the Steps at El Dorado Springs Missouri biggest turning point in Parham's where Parham ministered. ministry since the Topeka, outpouring. Sarah Parham wrote, "Brother Parham along with his workers stood at the corner of the park where the steps led down to the spring. People came by the hundreds to hear his message of salvation, healing and the baptism of the Holy Spirit. Many were converted and healed, witnessing to the truth from many different states". Sarah continues, "Our home was continually filled with the sick and suffering, seeking healing, and God manifested His mighty power. Among the many that came to our home and was healed was a Mrs. Mary A. Arthur from Galena, Kansas". 134

1903

Fall.135 Charles and Sarah Parham begin meetings in Galena Kansas in the Mary Arthur Mary Arthur home. Soon they ran out of room, so they set up a tent nearby. Then they moved to the Grand Leader Building in the fall/winter. It could seat 2000 people.136 Notable is the flexibility given by the Parhams to include women in the ministry. Not just, Sarah Parham but also Lilian Thistlethwaite and In Galena Kansas, Mary Arthur and Francene Dobson found a permanent Apostolic Faith Mission, Ethel Wright becomes Pastor. It was the home assembly of Howard Goss and others.137 “More than 800 were converted during the Galena meetings and more than 1000 claimed Divine healing.”138 Parham’s openness to women ministers would be the source

133

http://www.apostolicarchives.com/articles/article/8801925/173182.htm http://glorygateministriesinternational.org/history/History%202.htm 135 The Life of Charles Parham. Sarah Parham. Chapter 7. The Fame of Jesus Went Abroad. Pg. 106. 136 African American Holiness Pentecostal Movement. Sherry S. Dupree. Page 128. 137 Fred J. Foster, Their Story: 20th Century Pentecostals, Rev. ed. (Hazelwood, MO: Word Aflame Press, 1981), 121. See also Charles F. Parham, A Voice Crying in the Wilderness, Rev. ed. (Baxter Springs, KS: the author, 1910), 23-24. 138 Fields White unto Harvest: Charles F. Parham and the Missionary Origins of ... James Goff. Pg. 102. 134

of jealousy and contention by many of their male counterparts. A fact that has changed little in the last 100 plus years. 1903

September 25. Arthur Home 311 Galena Avenue Galena, Kansas. USA. Mary Arthur had just been healed a few days earlier when Parham prayed for her in El Dorado Springs, MO. She invited Parham to come to Galena, KS to her home and hold services. This would be the spark of a serious outpouring of the Holy Spirit in Kansas and beyond.139

1903

John Alexander Dowie holds a two-week evangelistic healing campaign in Madison Square Garden in New York City.140 Reports say that in spite of spending the huge sum of $300,000 on this event it did not go well. The media was very harsh on the shaman, “It is creditable to the intelligence and moral sense of New York that failure complete, humiliating and, let it be hoped, smashing, has come to this preacher whose own prominence and profit are his only gospel. Dowie in seeking a metropolitan triumph has but pilloried himself. It is seen that he has no message to humanity; that he is a posturing and bellowing pretender, that he is without intellect, or eloquence, or wit, or zeal for anything save his own glorification as the leader of a band of human misfits that would follow any Parham in front of the tent at Galena Kansas - 1903 leader who cared to shout orders to them. It is true that he has business ability, which is not a rare talent, but it is combined with the cunning and effrontery of the professional fraud.141 “Put quite simply, the entire Zionist enterprise was founded by a professional con man — John Alexander Dowie — a man who perfected the dark art of “faith healing” to attract followers, after which he fleeced them for as much money as he could. His fraudulent methods were exposed by a number of investigators early in the twentieth

139

Apostolic Archives. Bishop Gary W. Garrett. June 29, 2021. www.apostolicarchives.com E. L. Blumhofer art. 'International Dictionary of Pentecostal and Charismatic Movements' 2002.; Gordon Lindsay, John Alexander Dowie,' 1980 reprint. 141 New York. Examiner of October 22nd, 1903. Editorial. 140

century, and the residents of Chicago and the United States alike viewed him as a mountebank and fraud while he was alive.”142 A coarse-grained, low-minded, shame-bereft money-greedy adventurer, playing one minute the ecstatic dervish, the next the foul-mouthed, furious, blackguard that is Dowie, and all there is to Dowie. New York has wondered and laughed, and finally been overcome with a disgust in which there is, and can be, mingled no pity, except for the dupes of so gross and rapacious an impostor.143 Next, Dowie decided to change the name of his church to Christian Apostolic Church144 apparently to portray his church as part of the growing Apostolic Faith Movement. The change would work as the change has historians include Sarah and Charles Parham at Camp Meeting his church (which was just a sham based in part on the Holiness Movement) as Pentecostal. Calling Dowie a Pentecostal is like calling Joseph Smith, Founder of the Mormons, a Baptist. 1903

October 24. Charles F. Parham’s revivals are sweeping the region and newspapers are telling the story of healing, deliverance, and salvation.145

1903

The Truth. The Church of God in Christ publication begins articles responding to questions about the baptism of the Holy Spirit that are obvious responses to Parham’s revivals in Kansas and Missouri.146 This begins an

142

I.D. Bowman, Dowieism Exposed (Philadelphia: 1904); J.M. Buckley, Dowie, Analyzed and Classified. The Century 64 (1902): 928-32; J. Field, Isms, Fads & Fakes: A Series of Sunday Night Discourses (Indianapolis: Hollenbeck,1904), 38-51; J. Swain, “John Alexander Dowie: The Prophet and his Profits, The Century 64 (1902):933-44. 143 New York. Examiner of October 22nd, 1903. Editorial. 144 Fields White Unto Harvest: Charles F. Parham and the Missionary Origins of … James Goff. Pg. 215. 145 Republican Newspaper. October 24, 1903, in the Springfield, MO. 146 Our Weekly Sermon. The Truth 8.10 (September 10, 1903): 1. 316. The Holy Spirit: A Bible Reading, The Truth 9.25 (20 December 1904): 3-4 In his deposition during the Avant v. Mason case, Charles Jones testified that he read about the doctrine of speaking in tongues ―six years before Mason began preaching about it in Memphis. See Deposition of Charles P. Jones, April 27, 1908, in Calvin S. McBride, Frank Avant vs. C. H. Mason: Mason and the Holy Ghost on Trial (Bloomington, IN: iUniverse, 2009), 45.

apparent quest that would eventually lead leaders of the group to the Apostolic Faith Movement Revival in Los Angeles. Reports of Parham‘s activities in Kansas and Missouri were reaching Memphis and Mississippi, prompting C. P. Jones and C. H. Mason to comment on the issue, at least indirectly, in their newspaper.147 C. H. Mason’s spiritual hunger would lead him to the AFM mission just a few years later. It is through the influence of fellow Memphis minister Leonard P. Adams, who learned of the impact of the Apostolic Faith Movement that C. H. Mason learns about those receiving the Holy Spirit with the initial evidence of speaking in other tongues. Adams testified that he was the one to introduce Mason to the doctrine of speaking in tongues. He admitted that Mason began speaking in tongues first, but that was only because he was able to travel to Los Angeles and visit the AFM Revival. Adams “didn‘t have the money for the trip;” so, he stayed home.148 1903

Torrey Revival in Australia. A delegation from India comes to investigate the move of the Holy Spirit in Australia.149 Torrey is generally portrayed as an opponent of the Baptism of the Holy Ghost, but he wrote otherwise.

1903

A. J. Tomlinson becomes pastor of The Holiness Church.

1903

Morning November 29. Flat Rock, Kansas USA. Charles Parham baptizes 26 converts in the name of Jesus in the Spring River. “A large number of people formed the procession to the river and the baptizing was witnessed by a larger crowd than the previous week as the Revival in the Galena Kansas area continued to grow. Another baptismal service was announced for the following Sunday.”150

147

The Holy Spirit: A Bible Reading, 9. Deposition of Leonard P. Adams in Calvin S. McBride, Frank Avant vs. C. H. Mason: Mason and the Holy Ghost on Trial (Bloomington, IN: iUniverse, 2009). 149 Revival Fire. Wesley L. Duewel. Chapter 23. 150 Galena Evening Times. Source and Pictures credit to Bishop Gary W. Garrett, PhD. Apostolic Archives. June 29, 2021. www.apostolicarchives.com 148

1903

“Howard Goss was converted to the Apostolic Faith in Galena, Kansas, and was baptized in Jesus' Name by Charles Parham.”151 On a cold winter day Charles Parham baptized about one hundred converts from the Galena revival in the Spring River. Howard Goss was among that hundred. At this juncture in his ministry, Parham was baptizing converts in Jesus’ name and Goss remembered being baptized in this manner.152 What he saw in light of the Scriptures was truly Apostolic in origin. He rejected the triune baptismal formula of dipping a person three times, once for each person of the Trinity. Instead, he taught that baptism should be done by immersion, one time in the name of Jesus Christ.153 The Grand Leader Building was a double-wide storefront that occupied 303 and 305 Main Street in Galena, Kansas. It held around 1000 people. When Mary Arthur's home at 311 Galena Ave became too small for the crowds, a tent was erected on her property to hold the swelling crowds. When the weather turned cold, Charles F. Parham rented the Grand Leader Building to finish out his 6-month revival that lasted from October 1903 until April 1904. Hundreds were converted, healed, baptized, and filled with the Holy Ghost. This was Americas first Pentecostal Revival.154

1903

December 31 – January 1, 1903. Joseph Jenkins a minister in New Quay Cardiganshire, who was undoubtedly a key man in the Revival, held a "Deeper Spiritual Life Convention". Joseph had been seeking an enduement of power and shared the testimony of his experience of the Holy Spirit engulfing him as a flame of fire. This was to impact his Church. This Convention is considered the beginning of the Welsh Revival.155

151

http://www.apostolicarchives.com/historical-timeline.html Fred J. Foster, Their Story: 20th Century Pentecostals, Rev. ed. (Hazelwood, MO: Word Aflame Press, 1981), 121. See also Charles F. Parham, A Voice Crying in the Wilderness, Rev. ed. (Baxter Springs, KS: the author, 1910), 23-24. 153 http://glorygateministriesinternational.org/history/History%202.htm 154 Apostolic Archives. Bishop Gary W. Garrett. In person interview with Bishop Bernie L. Wade. www.apostolicarchives.com 155 http://truthinhistory.org/the-welsh-revival-of-1904-1905.html 152

1904

January. Tomlinson inaugurated a second paper called The Way based on Jesus’ statement, “I am the way.” Tomlinson and M. S. Lemons edited this publication, which featured articles, sermons and poetry on holiness. The cost of a subscription was ten cents per year, and the four-page paper continued until September 1905.

1904

Audubon Minnesota. United States. “A copy of the Apostolic Faith156 has been sent to us, and we’re much blest when we read and saw that God baptized His children with the Holy Ghost exactly the same way as He has done here. It is two years ago since God began to baptize His children in this place and some are talking with tongues, some have the gift of prophecy, etc.”157 “Revival also broke out elsewhere in Minnesota and the Dakotas in house meetings and Swedish and Norwegian-speaking church, more so in the Evangelical Free Church of America and the Evangelical Covenant Church of America. Evangelical Free Church historian, Arnold T. Olson, wrote that he doubted, that all of the pioneers would be accepted in our churches today. Some preached a second blessings and some even practiced speaking in tongues.”158

1904

Parham moves the center of his revival movement to Baxter Springs Kansas. Nearly a quarter of the town was converted. This became the center or base of operations for the Apostolic Faith movement. Down the road 12 miles in Melrose the first structure built for a Pentecostal congregation is erected.159 The Melrose congregation was a result of Lilian Thistlethwaite staying on after the initial revival and discipling the new believers. Many healings and conversions took place. She is recorded in the September 1905 issue of the Apostolic Faith Magazine with this, “The altar is full, the crowds enormous. I praise God for his love and great mercy to us all. I love and adore Him today.”160

1904-1905

Welsh Revival. The Welsh Revival was the largest Christian Revival in Wales during the 20th century. While by no means the best known of

156

This would be the Apostolic Faith publication of Charles and Sarah Parham. Midway Tabernacle and the Apostolic Bible Church. Beverly Hicks. Pg. 36-37. Except from a letter written by A. O. Morken. 158 Ibid. Hicks. 159 Goss, Winds of God, 22. 160 Apostolic Faith Magazine. September 1905. 157

revivals, it was one of the most dramatic in terms of its effect on the population, and triggered revivals in several other countries. The Awakening swept the rest of Britain, Scandinavia, parts of Europe, North America, the mission fields of India and the Orient, Africa and Latin America."161 1904

January 27. From the Cincinnati Enquirer. Galena Kansas. In a three-month period, Parham’s meeting George & Stephen had over 1000 confirmed healings and 800 Jeffreys converted to the Apostolic Faith by receiving the baptism of the Holy Spirit with the evidence of speaking in tongues.162

1904

February. Revival comes to Wales.163 The call to prayer is answered by many and a nationwide revival is the result. Across Wales people are being baptized by the Holy Spirit. Among those who visit the revival is a Baptist pastor from Los Angeles, California; Joseph Smale. Born in England in 1867. He was trained under the prince of preachers in Spurgeon's College in London and stepped out into public ministry in this great city as a street preacher. Joseph and Esther Smale - 1911 He then pastored a church in Britain for three years after which time he resigned from this church and immigrated to the US, becoming pastor of a Baptist church in Prescott, Arizona. Then he moved to southern California where he became pastor of the First Baptist Church in January 1898.164

1904

February 25. A. O. Morken sent a letter to Norwegian language newspaper, Folke-Vennen based in Chicago. “Praise our God. He has also blessed us abundantly with all spiritual blessings in Christ, as some did in Apostolic times, the gift of grace to speak in divers tongues. It was perceived that it was not common speech, but rather angelic language; those under the Spirit’s effect, gripped in a power that seized them completely in the endeavor. What they tell is incomprehensible for themselves and for the others, but the Spirit Himself has given (the

161

Orr, J. Edwin. The Flaming Tongue. Chicago: Moody, 1973. Cincinnati Enquirer. January 27, 1904. Wonderful Cures in Kansas. 163 Revival Fire. Wesley L. Duewel. Chapter 23. 164 http://www.pentecostalpioneers.org/AzusaStreet.html 162

interpreters) a share, so that all indicate an encouragement and admonition to the children of God who will be staying awake and imploring that Jesus comes soon.”165 1904

Parham begins meetings in Baxter Springs, Kansas. Because of the Topeka Kansas outpouring (and subsequent meetings by Parham and his Apostolic Faith Bands) coupled with the Welsh Revival, the AFM becomes a global movement.

1904

Alexander Alfred & Mary Boddy join the Welsh Howard and Millicent Goss. Revival. Boddy pastored All Saints Anglican She died in childbirth in Church in Monkwearmouth, UK. Soon, he 1910 becomes one of the founders of Pentecostalism in Europe. Boddy made a special journey to the Rhondda to meet Evan Roberts and see things in the Welsh Revival first-hand.166

1904

Fall. “Charles F. Parham held a great revival in the city of Joplin, MO. where he preached his Apostolic Faith message for six months to this godless city. It was reported and documented that Parham almost died from a complete physical and mental breakdown from the stress and pressure that he was under during this meeting. The Joplin revival was the first held in the State of Missouri, and second revival in the United States, preceded only by the Galena, Kansas revival the year before in 1903.”167

Apostolic Faith Church Joplin Missouri 1904

Parham holds a tent meeting in Joplin Missouri at 15th and Joplin Streets.168 Joplin becomes an epicenter of the Apostolic Faith movement. Many healings and miracles marked this meeting including the lame walking!169 After 4 weeks the tent was moved to the Roosevelt Flats area at 9th and Main for several more weeks. The Joplin meeting proved to be 165

Midway Tabernacle and the Apostolic Bible Church. Beverly Hicks. Pg. 37. http://www.smithwigglesworth.com/pensketches/boddya.htm 167 Apostolic Archives. Bishop Gary W. Garrett. Interview with Bishop Bernie L. Wade. June 29, 2021. www.apostolicarchives.com 168 The Life of Charles Parham. Sarah Parham. Chapter XII. The Lord Confirmed the Word. Pg. 117. 169 Ibid. Parham 166

such a great success, that it rivaled the one held the year before in Galena, Kansas. Hungry souls congregated from all points, including those traveling from the surrounding states of Oklahoma, Arkansas, and Kansas. The church was moved into the “Rains Bros, where Charles F. Parham held a 6-month revival in the Fall of 1904.170 The move of God was greatly witnessed and felt during this meeting. Over four hundred were filled with the Baptism of the Holy Ghost and baptized in a local creek in the precious name of the Lord Jesus Christ. 1904

August. Midnight prayer meeting at the second “Welsh Keswick”171 everyone together asked God “to raise up a man who would usher in the revival.”172

1904

August. Wales. The second Convention at Llandrindod took place, when a testimony meeting revealed how deep a work had been wrought in 1903. A Minister, writing to A Welsh paper, said that many ‘Saw a door of hope for revival in Wales in the near future.’ Referring to the testimony meeting, he said: ‘It was a luxury to hear Ministers and laymen giving expression to the change that had taken place in their ministry and in their personal lives since the Convention of 1903 . . . It is manifest that better days are about to dawn and blessed are those believers who are willing now to consecrate themselves as instruments for the Holy Ghost in the next Revival.’ Through 1903 and 1904 the underground currents were quietly deepening, and sometimes breaking out to the surface, until the time drew near when the floodgates opened, and the Spirit of God broke out upon the land as a tidal wave, sweeping all things before it…173 Six Welsh Ministers who entered into the Spirit-filled life at the first Llandrindod Convention, agreed to meet once a month through the year for a quiet day with God, and at the 1904 Convention, held a midnight prayer-meeting, when they “consecrated themselves afresh to God for His use, and definitely asked the Lord to raise up someone to usher in the

170

Bishop Gary W. Garrett. Personal interview by Bishop Bernie L. Wade, PhD. June 12, 2021. The annual Keswick in Wales Convention, held in the beautiful spa town of Llandrindod Wells, is a spiritual oasis for many believers in Jesus - the joyous delights of warm Christian fellowship combined with passionate praise and life-changing ministry from God's Word make this an event not to be missed. 172 Revival Fire. Wesley L. Duewel. Chapter 23. 173 http://www.revival-library.org/index.php/catalogues-menu/1904/mrs-penn-lewis-and-the-welsh-revival 171

Revival! “They returned to their respective churches burning with a new zeal and a new message, and in each place the flame of revival sprang up shortly after, resulting in a great ingathering of souls, and through them and their quickened people, spreading from district to district, until it was said, “Wales is on fire.”174 1904

Elim Tabernacle founded by the Duncan Sisters.175

1904

September. Nightly prayer meeting begins in Wales. 120 are saved by the end of the year.176 "The bars were not the only places to be emptied. Dance halls, theatres and football matches all saw a dramatic decline in attendance. The courts and jails were deserted, and the police found themselves without any work to do. Policemen closed their stations and formed choirs to sing at the Revival meetings. A new unity of purpose was felt across the denominational divides."177

Charles F. Parham (left) Warren Fay Carrothers (right)

1904

November 9th. There appeared a contribution from Mrs. Penn-Lewis telling of the “cloud as a man’s hand” which had risen over Wales, quoting a letter received from a well-known Evangelist; and three weeks later another, which began: “We have prayed for Revival. Let us give thanks! The ‘cloud as a man’s hand’ about which the Rev. Seth Joshua wrote in October is now increasing. God is sweeping the southern hills and valleys of Wales with an old-time Revival.178

1904

Friday November 11. Wales Revival.179 “Loughor, near Llanelly, is just now in the throes of a truly remarkable “revival,” the influence of which is

174

http://www.revival-library.org/index.php/catalogues-menu/1904/mrs-penn-lew3is-and-the-welsh-revival The New International Dictionary of Pentecostal and Charismatic Movements. Edited by Stanley M. Burgess, Eduard M. van der Maas. Susan A. Duncan. 176 Revival Fire. Wesley L. Duewel. Chapter 23. 177 Robi Brad, "Bending the Church to Save the World: The Welsh Revival of 1904". 178 Life of Faith newspaper. November 9th, 1904. Jessie Penn-Lewis. 179 The name of Jessie Penn-Lewis often occurs in works related to the Welsh revival of 1904, not surprisingly as she was a major chronicler of the movement. She wrote an article each week in the "The Life of Faith," tracing the course of the spiritual movement first throughout Wales, and then through many lands and by many individuals. She contributed to a number of periodicals and produced her own history of the revival called 'The Awakening in Wales - and Some of its Hidden Springs,' which is also in this library. She is most well known for her excessive caution against supposed demonic intrusions through the developing Pentecostal work of her day, and her later involvement with Evan Roberts. 175

spreading to the surrounding districts. Meetings are being held every night attended by dense crowds, and each of them is continued well into the early hours of the next, morning. The missioner is Mr. Evan Roberts, a young man who for some years worked at the Broadoak Colliery. He has spent the whole of his life in the place and was always known as a man with strong leanings towards religion. He is now preparing for the ministry at a preparatory school at Newcastle-Emlyn. Whatever the source of his power may be there can be no mistaking the fact that he has moved the whole community by his remarkable utterances, and scores of people who have never been known to attend any place of worship are now making public profession of their conversion. During my visit to Loughor I found that the “revival” was on everyone’s tongue, Colliers and tin-platers, shopkeepers and merchants—in fact, all classes of the community are to be found among the auditors of this fervid young enthusiast, who declares that the message which he brings to the people is that which is revealed to him by the Holy Spirit.”180 1904

November 13. Evan Roberts begins the first of several Revival campaign in London (UK).181

1904

A follower of the Reverend Charles F. Parham preached Pentecost in Oklahoma (Cleveland County area) as early as 1905. Will Pennock was among the first company of workers who traveled to Texas in July of that year to spread the full gospel message throughout the Houston area where Parham had, in 1904, come with the message and been warmly received.182

1904

“The relationship is strengthened when one considers the outreach of evangelistic efforts by the Reverend Charles F. Parham and those of his associates and converts in Texas. One of these associates, Oscar Jones, a former Baptist minister from Kansas, and a company of some twenty Parham enthusiasts who had traveled by train from Columbus, Kansas, assisted in evangelizing the Houston area in the fall of 1905. During this effort, a revival team under the leadership of Jones and consisting of H. A. Goss and a few additional workers rented the Opera House in nearby

180

Western Mail newspaper. Revival Fire. Wesley L. Duewel. Chapter 24. 182 Brumback, Suddenly from Heaven, pg. 30-31, passim. 181

Alvin and began a campaigning which "about two hundred were saved and one hundred and thirty-four received the Baptism of the Spirit.183 1904

Sialkot (Punjab). Consequently, which revitalized the missionary work in the northern part of India. John Hyde, an American missionary contributed a major part in this revival. The annual convention which took place every year in Sialkot witnessed new baptisms of the Spirit unto sanctification and prayer.184 As the result of a meeting Parham held in Melrose, Kansas, another meeting was held in Keelville, Kansas, located about ten miles west of Baxter Springs. In 1907, with the help of his converts (who donated the land and labor) and the capable ministry of Lilian Thistlethwaite. Brother Parham erected the first Apostolic Faith Church ever built in America. The building is still being used today as a Pentecostal church. Up to this time, revivals and special meetings were conducted in storefronts, tents, or schoolhouses.

Apostolic Faith Camp Meeting group standing in front of the Brunner Tabernacle, Houston, Texas. Charles F. Parham is standing on the right in the 2nd row by a post. This is the first building owned by the Apostolic Faith Movement and was about 30 by 100 feet in dimensions. Five boys are seated in the very front. Seated in chairs in the front row (l-r): Mr. Zeigler, unidentified, Samuel N. Hall, Earnest Endercott, Artie Bowen, Mrs. Katy and Philip Stokely, Millicent McClendon (later married Howard Goss), Cora Lane, Nora Bird, W. F. and Mrs. Carothers, Mrs. Quinton and husband 'Billie,' Pearl Bowen, Mrs. Mabel Smith, Mr. Ingrahm, Mr. Hunt, and Howard Goss (standing). Second row (l-r): Mr. Oyler, unidentified, unidentified, Jennie Botter, Rosa Cadwalder, unidentified, unidentified, W. J. Jones and wife, Josephine Ball, Walter Von Heeder, Walter Jessup, George L. and Maybelle Rose, Jennie Spiers, Rev. Charles F. Parham, Hattie Allen (later married D. C. O. Opperman), Blanch Witter, and others in that row unidentified. Back row (l-r): Seven unidentified; standing in the doorway: Stanley Bennett, Alice Post, unidentified, Follen Botter, Walter Battison, and two unidentified.

1904

November 20, 1904 – March 1, 1905.185 George and Stephen Jeffreys become Christ followers at the Welsh Revival.186 Several churches begin nightly prayer meeting. Soon, all over Wales churches from various

S. Clyde Bailey, Pioneer Marvels of Faith. Wonderful Forty-Six Years’ Experience (1st ed.; Morristown, Tn. Privately Published. Undated), p. 29. · 184 Basil, Miller, Praying Hyde: The Story of John Hyde: A Man of Prayer, 75. 185 http://www.smithwigglesworth.com/pensketches/jeffreyss.htm 186 Edsor, Albert W (1964). George Jeffreys, man of God: The story of a phenomenal ministry. Ludgate Press. 183

denominations were drawn together by the Spirit of God. Some prayer meetings lasted as long as 8 hours. Prayer meetings were so crowded that the churches could not hold them. But 1904 was the "Great" Revival. Over 100,000 people were added to church and chapel registers, increasing the percentage of the population associated with specific churches or chapels to over 50%. Contemporary accounts tell a story that nowadays seems hard to credit, in terms of change of lifestyle for tens of thousands of people, of all walks of life. 187 1904

December. Tomlinson’s vision reached beyond Camp Creek, however, and he sought to establish other congregations. He purchased a home about fifty miles from Camp Creek in Cleveland, Tennessee, because of its location on the railroad. Along with travel by foot and by horseback, the railroad gave Tomlinson additional means to spread the gospel. Soon he had established new congregations in Union Grove and Drygo, Tennessee as well as Jones, Georgia.188

1904

November 2. Atlanta newspapers reported that nearly a thousand businessmen had united in intercession for an outpouring of the Holy Spirit. With unprecedented unanimity, stores, factories and offices closed in the middle of the day for prayer. Georgia’s Supreme Court adjourned.189

1905

January. Los Angeles, California. The Apostolic Faith Movement makes its first known attempt to minister to the population of the area. William Francis Manley held tent meetings at the corner of West 1st Street (now Beverly Blvd.) and North Bonnie Brae Street in Los Angeles, California. The area is known William Francis Mandy and his Apostolic Faith Band as Little Tokyo.190 Mrs. Julia W. Hutchins, recently expelled from Second Baptist Church for teaching "Holiness,"

187

Revival Fire. Wesley L. Duewel. Chapter 24. Tomlinson, Last Great Conflict, 206. 189 The American Revival of 1905. John Piper. September 14, 1987. 190 https://rafu.com/2014/02/walk-of-remembrance-commemorates-beginning-of-pentecostalmovement-in-little-tokyo/ 188

attends his meetings.191 This is how Julia Hutchins becomes acquainted with the Apostolic Faith Movement. Manley printed a magazine in 1905 and 1906 called The Household of God. The magazine was printed from Dayton, Ohio, but one issues notes the publication is temporary relocating to Oakland, California. Only ten issues of the newsletter are known.192 From the tent meets a prayer meeting begins at a home on Bonnie Brae Street. 1905

January 22. The 1905 American Revival was a wide sweeping movement that spread the length and breadth of the nation.193 “Suddenly in December 1904 an awakening began in Wilkes-Barre, and the Rev. J.D. Roberts in one month instructed 123 converts.”194 Spring. Philadelphia. Methodists claim ten thousand converts, the greatest ingathering since 1880. Schenectady, New York, Ministerial Association heard reports of the great revival in Wales and united all evangelical denominations in meetings for prayer and evangelistic rallies. Troy, New York the awakening began during the January week of prayer held in the Second Presbyterian church and spread to 29 other churches in the city.195 Pentecost was literally repeated, with large churches overflowing and huge processions passing through the streets.196 Manhattan Presbyterian Church. When the news of the Welsh Revival filtered into the United States the anticipation level for revival rose even more. 1. Prayer meetings for revival were multiplied. 2. Special meetings to prepare congregations and communities for the revival were held by the thousands. They were referred to as “Revival Consecration Meetings.”

191

https://312azusa.com/category/timeline/page/23/ https://ifphc.wordpress.com/2013/11/13/early-pentecostal-periodical-household-of-god-nowonline/ 193 https://romans1015.com/1906-azusa/ 194 The American Revival of 1905. John Piper. September 14, 1987. 195 Ibid. Piper. 196 The Flaming Tongue by J. Edwin Orr. The American Revival of 1905 by John Piper. A Brief History of Spiritual Revival and Awakening in America by Patrick Morley. The Rebirth of America by Arthur S. DeMoss 192

3. Prayer among youth groups also multiplied. 4. Cities like New York, Washington, D.C., and Chicago united for revival prayer meetings. 5. Cities and towns throughout the United States and Canada held conferences on revival. ►Town after town, city after city, the tide of interest flooded the churches, reviving members and converting outsiders. ►By early spring 1905, 10,000 converts were reported among the Methodists in Philadelphia, PA. ►New Jersey youth groups were reporting a 10%-300% increase of membership. ►The revival in Atlantic City, NJ, brought the account that not more than 50 unconverted people could be found in the city, which had a population at that time of 60,000. ►Los Angeles, CA, witnessed 100 churches unite for an evangelistic campaign. There were over 180,000 who attended, and the result was 4,264 people professing conversion. ►In Portland, OR, close to 200 major stores signed an agreement to close between the hours of 11 and 2 to permit their customers and employees to attend prayer meetings. A similar movement took place in Seattle, and there was a general awakening that followed throughout the Pacific Northwest. Canada was affected at the same time. ►A Methodist editor in an official journal stated: A great revival is sweeping the United States. Its power is felt in every nook and corner of our broad land. The Holy Spirit is convincing the people ‘of sin, of righteousness and of a judgment to come.’ There is manifested a new degree of spiritual power in the churches. ►At the end of 1905, the estimated growth in denominations was: Methodists—102,000 Baptists—72,667 Lutherans—51,580 Episcopalians—19,203 Presbyterians—18,803 Disciples 15,000 ►At the end of 1906 the reports of new memberships were: Methodists—117,000 Lutherans—116,087 Baptists—93,152 Presbyterians—48,006 Disciples—29,464 Episcopalians—19,365 ►Sunday Schools were revitalized ►Revivals were experienced at many universities and colleges ►By mid-1905, 5,495 college campus ministries were started ►Many young people were being called to a life of missionary service ►The Pentecostal denominations began on the heels of this revival, affecting millions around the globe.

1905

Apostolic Faith workers hold meetings in Angleton Texas (near Houston). A young Howard Goss is assigned by Charles F. Parham as the leader of the event. At first the town resisted the new movement but when a prominent Baptist deacon, Addison Mercer, became the first convert the tide turned.197 Goss shared the preaching duties with Anna Hall — in fact she preached more than he did. The revival continued throughout the spring. Both Parham and Carothers occasionally stopping in to check on the progress.198

1905

March. Louisville, Kentucky “the most remarkable revival ever known in the city. Fifty-eight of the leading business firms of the city are closed at the noon hour” for prayer meetings. Henry Clay Morrison said, “The whole city is breathing a spiritual atmosphere. . . Everywhere in shop and store, in the mill and on the street, salvation is the one topic of conversation.”

1905

March. There had been several reports in the Los Angeles Herald newspaper about the Revival in Wales, including this fascinating one which appeared in March 1905, dealing with strange phenomenon which had been observed at Egryn in North Wales associated with a 35-year-old farmer's wife, Mary Jones. She had read and been deeply challenged after reading a book by an American Congregationalist minister from Topeka, Kansas. This was Charles M Sheldon's 1895 world-wide bestseller 'In His Steps'. On the back of that, Mary Jones had also been inspired by the ministry of Welsh Revivalist Evan Roberts and felt God calling her to spread the blessing in her own community, by 'doing what Jesus would have done', to use Sheldon's terminology. She began preaching early in December 1905, and the supernatural manifestations which came to be associated with her ministry very quickly drew her to the attention of the national press. She went on to become famous in a matter of weeks and

197 198

Goss, Winds of God, 41-42. Ibid. Goss.

ended up being invited to address packed revival meetings all over Wales in 1905 and well into 1906, seeing many hundreds, if not thousands, being saved.”199 1905

Redwood Falls, Minnesota the awakening brought out six hundred men, women and children to interdenominational meetings during temperatures of 22 degrees below zero. A wave of revival touched many of the churches of the Minneapolis area, and W.B. Riley told of a movement in Spring Valley where a sixth of the population professed conversion.200

1905

March 29 – April 17. Evan Roberts begins his second revival campaign in London.201

1905

April 8. Frank Battleman recalled, “I heard F. B. Meyer, from London, preach. He described the great revival then going on in Wales, which he had just visited. He had met Evan Roberts. My soul was stirred to its depths, having read of Parham baptizing in Houston Texas 1904 this revival shortly before. I then and there promised God He should have full right of way with me, if He could use me.”202

1905

Orchard, Texas. Easter Sunday. April 23. The Apostolic Faith. Hundreds baptized in water, hundreds baptized in the Holy Spirit and at least 5 ordained into the ministry. Charles Parham is leading a revival that is spreading all over America.203

1905

May 27. The Los Angeles Outpouring begins. Led by Pastor Joseph Smale. This Outpouring would create the environment that produced the Los Angeles Outpouring (Pentecostals call it The Azusa Street Revival.204

1905

May 12. Frank Bartleman wrote, “I had just received a little book, "The Great Revival in Wales," written by S. B. Shaw. Taking a little walk before

199

http://daibach-welldigger.blogspot.com/2015/09/azuza-street-and-welsh-revival.html Ibid. Piper. 201 Ibid. Duewel. Chapter 24. 202 How Pentecost Came to Los Angeles. Frank Bartleman. Pg. 11. 203 The Life of Charles Parham. Sarah Parham. Chapter XII. The Lord Confirmed the Word. Pg. 108. 204 Ibid. Thomas Bernard. 200

breakfast I was reading this. The Lord had been trying for years to bring me to this decision for his service. We entered into a new contract between us. He was to have the rest of my life fully. And I have never dared to break this contract.”205 1905

June. First Baptist Church of Los Angeles.206 In September, that congregation had sent their pastor, Joseph Smale, to Israel for rest and recuperation. On his return home he stopped and visited Wales, which at that time was still enjoying the lingering revival that began in November of 1904.207 “When Smale returned to Los Angeles, he addressed his congregation, which was packed out, with the sermon text originating from Acts 2:15-17: “this is what was spoken by the prophet Joel.” Immediately the congregation responded to the Holy Spirit’s undeniable presence. Two hundred people immediately ran to the front of the church and were weeping and sobbing. Many were crying so hard that their prayers were unable to be understood.208 Confession of sins, of both blacks and whites took place, and many were converted. This commenced another revival which involved nightly meetings for 15 weeks, with people coming from a considerable distance to join in on this congregation’s visitation of the Holy Spirit.”209

1905

June 6 – July 7. Evan Roberts begins his 3rd Revival Campaign in London.210

1905

June 17. “I went to Los Angeles to attend a meeting at the First Baptist Church. They were waiting on God for an outpouring of the Spirit there. Their pastor, Joseph Smale, had just returned from Wales. He had been in touch with the revival and Evan Roberts and was on fire to have the same visitation and blessing come to his own church in Los Angeles. I found this meeting of an exact piece with my own vision, burden, and desire, and

205

Ibid. Bartleman. Pg. 13. https://ifphc.wordpress.com/2019/10/11/joseph-smale-and-the-lost-sermons-that-prepared-losangeles-for-the-azusa-street-revival-2/ 207 https://romans1015.com/1906-azusa/ 208 “God Found His Moses” A biographical and theological analysis of the life of Joseph Smale (18671926) Welch, Timothy Bernard (2009). “God Found His Moses” A biographical and theological analysis of the life of Joseph Smale (1867-1926). University of Birmingham. Ph.D. 209 https://www.amazon.com/Pentecostal-Blessing-Prepared-Angeles-SpiritEmpowered/dp/1607314916 210 Revival Fire. Wesley L. Duewel. Chapter 24. 206

spent two hours in the church in prayer, before the evening service. Meetings were being held every day and night there and God was present.”211 “I had written a letter to Evan Roberts in Wales, asking them to pray for us in California, I now received a reply that they were doing so, which linked us up with the revival there. The letter read as follows: "My dear brother in the faith: Many thanks for your kind letter. I am impressed of your sincerity and honesty of purpose. Congregate the people together who are willing to make a total surrender. Pray and wait. Believe God's promises. Hold daily meetings. May God bless you, is my earnest prayer. Yours in Christ, Evan Roberts," We were much encouraged to know that they were praying for us in Wales.”212 “Conviction is rapidly spreading among the people, and they are rallying from all over the city to the meetings at Pastor Smale's church. Already these meetings are beginning to 'run themselves.' Souls are being saved all over the house, while the meeting sweeps on unguided by human hands. The tide is rising rapidly, and we are anticipating wonderful things. Soul travail is becoming an important feature of the work, and we are being swept away beyond sectarian barriers. The fear of God is coming upon the people, a very spirit of burning. Sunday night the meeting ran on until the small hours of the next morning. Pastor Smale is prophesying of wonderful things to come. He prophesies the speedy return of the apostolic 'gifts' to the church. Los Angeles is a veritable Jerusalem. Just the place for a mighty work of God to begin. I have been expecting just such a display of divine power for some time. Have felt it might break out any hour. Also, that it was liable to come where least expected, that God might get the glory. Pray for a 'Pentecost.'”213 “The revival spirit at Brother Smale's rapidly spread its interest over the whole city, among the spiritual people. Workers were coming in from all parts, from various affiliations, uniting their prayers with us for a general outpouring. The circle of interest widened rapidly. We were now praying for California, for the Nation, and also for a world-wide revival. The spirit of prophecy began to work among us for mighty things, on a large scale. Someone sent me 5000 pamphlets on "The Revival in Wales." These I distributed among the churches. They had a wonderful quickening influence.”214

211

Ibid. Bartleman. Pg. 16. Ibid. Bartleman. Pg. 18. 213 Ibid. Bartleman. Pg. 19. 214 Ibid. Bartleman. Pg. 22 212

1905

June. London to Wales. The Rev. E. Williams, Baptist minister, Rhos, has just received the following letter from the Rev. Joseph Smale, pastor of the first Baptist Church of Los Angeles, California. My dear Brother, you will doubtless recall my visit to you back in April. I left the old country the 10th of May, for home, arriving here the 25th of the same month, and am glad to tell you that a wonderful work of grace commenced immediately I resumed my ministry. While I was recounting the Lord's doings in your country the Holy Ghost fell upon the people, and fully two hundred of them came out of their seats and wept in penitence before the Lord. This was the first Sunday morning after I returned home, and similar scenes have greeted us every now and again in our meetings. This is the eighth week of special gatherings for prayer. We are coming together every day in the afternoon and evening meeting with glorious results, principally in sanctification of the lives of believers. Conversions are not as yet very numerous, but we are looking for a great awakening. The glory of the Lord has indeed settled among us, and people from all over Southern California are coming and feeling the power divine. May I ask of you and your Church an interest in the Lord's work here. Will you pray for us and that the Lord will grant us to see greater things for His Glory."215

1905

June 29. Ramabai’s prayer circles result in Revival coming to India.216 In the history of the church, there are times when the Holy Spirit moves with extraordinary power among God's people. They awaken to their true spiritual condition. Pandita and 550 women prayed for such a movement to come to Mukti. On June 29, 1905, a large group felt the Spirit's presence. Weeping, they confessed their sins. Women testified to a holy burning that was almost unbearable.217

1905

July 4. Orchard Texas. Charles F. Parham. All day meeting.218

215

http://daibach-welldigger.blogspot.com/2015/09/azuza-street-and-welsh-revival.html Revival Fire. Wesley L. Duewel. Chapter 23. 217 Pandita Ramabai Reclaimed Rejects. Dan Graves, MSL. Church History Timeline 218 Houston Connection. Pg. 10-11. 216

1905

July 10.219. William Seymour traveled to the Houston Texas area searching for his relatives.220 Charles F. Parham holds meetings at Bryan Hall in Houston Texas. Parham conducted services in Bryan Hall and taught training classes on conviction, repentance, sanctification, healing, the Holy Spirit in different operations, prophecies, and the Book of Revelation. William Seymour Seymour was faithful in attending Parham’s services 1905 and training sessions.221 Here William Seymour222 accepts Pentecostal doctrine from Parham. “The Houston Daily Post says that Parham intends to turn the city to the ‘Apostolic Faith’. The crowd at Bryan Hall was so huge that people had to be turned away.”223 Thousands were healed, delivered and filled with the Holy Spirit. 224

1905

July. Carothers and Parham welcomed Sarah L. Rothrock225, a nationally renowned evangelist, as a guest speaker in their meetings.226 Carothers apparently is unhappy with all the attention that women in the Apostolic Faith movement are receiving (upstaging the men of the movement).

1905

Summer. Lucy Farrow turns the pastorate of her Houston Texas Holiness church over to William J. Seymour227 Farrow travels with the Parham family as the governess for their children back to their native Kansas. The

219

Parham. Pg. 129. History of the Azusa Street Revival. Compiled by Louis F. Morgan, Ph.D. For the history section of the Azusa Street Centennial website of the Center for Spiritual Renewal located in Cleveland, Tennessee. The Azusa Street Centennial convened in Los Angeles, California in April 2006 with almost 20,000 in attendance. Dr. Morgan served on the Centennial Ministry Team. 221 Ibid. Morgan. 222 Ibid. Morgan. It was in Indianapolis that Seymour personally accepted Jesus Christ, although during childhood he was affiliated with the Baptist Church and the Roman Catholic Church. (He was christened in the Catholic tradition on September 4, 1870, at the Church of the Assumption in Franklin, Louisiana.) Upon his adult conversion in Indianapolis, he joined the Simpson Chapel Methodist Episcopal Church and became firmly established in the rising Holiness movement. A few years later, while living in Cincinnati, Ohio, he received a deeper spiritual experience and testified of being “wholly sanctified.” There he joined the Church of God Restoration Movement, also known as The Evening Light movement. This group taught that a great outpouring of the Holy Spirit would precede the return of Christ, and they were committed to a radical holiness doctrine and promoted Christian unity and racial reconciliation. 223 The Azusa Street Mission and Revival. By Cecil M. Robeck. Page 40. 224 Houston Chronicle. August 13, 1905. 225 Sarah Rothrock was from Iowa and a prominent member of the National Women’s Relief Corp. https://www.google.com/books/edition/Journal_of_the_National_Convention_of_th/uquCqof9wJAC?hl=en &gbpv=1&dq=Sarah+L.+Rothrock,+a+nationally+renowned+evangelist&pg=PA298&printsec=frontcover 226 “Undenominational Meetings” HC, 20 July 1905, p. 6 and ―The City in Brief‖ HC, 22 July 1905, p. 5. 227 http://godswordtowomen.blogspot.com/2011/08/lucy-farrow-forgotten-apostle-of_3928.html 220

role served a dual purpose to both help Sarah Parham and also to get around the Jim Crow laws. Lucy Farrow attends Parham’s school.228 1905

Houston, Texas. African American Lucy Farrow receives the baptism of the Holy Spirit229in Houston and feels called to go to LA; Parham provides the train fare.230 The Parham family is so committed to the Gospel of Jesus Christ that the fact that Lucy Farrow is black is seldom (if ever) mentioned within their household. Rather, they have to be careful where they go because of the racial hatred common in their day throughout the south, especially when they are in racially segregated Texas.

1905

August 13. As Lucy Farrow, William Seymour and Charles Parham continue to minister in the Houston area, more and more black people come to hear the message. The Houston Chronicle reports, “an aged Negro man who was healed Apostolic Faith Church threw away his crutches at the Alvin, Texas (1905) command of Dr. Parham. Parham is quoted as citing “educational services” in an ongoing effort to skirt the legal restrictions related to Jim Crow laws. Contrary to a plethora of selfappointed historians, Charles Parham was very committed to equality both racial and for women.231 These Jim Crow laws were enacted in the late 19th and early 20th centuries by white Southern Democrat-dominated state legislatures to disenfranchise and remove political and economic gains made by black people during the Reconstruction period. Jim Crow laws were enforced until 1965.232

1905

Millicent McClendon is one of a handful of Apostolic Faith workers who helps in these meetings and the key evangelist. This is noteworthy because it shows a continued willingness by Parham to recognize women as ministers and because Millicent McClendon later marries Howard

Tamara Lynn Kraft. Lucy Farrow – the Woman who Ignited the Spark at the Azusa Street Revival. Ibid. Goff. 230 UNDISCOVERED COUNTRY: PENTECOSTAL HISTORY IN OKLAHOMA, KANSAS, AND TEXAS. 9.17.2010. Goss, pg. 35. 231 Houston Chronicle. August 13, 1905. Pg. 6, Col. 2. Also see, Hyatt, 1996. Pg. 155 232 https://www.britannica.com/event/Jim-Crow-law 228 229

Goss.233 This openness to women preachers was characteristic of the Apostolic Faith movement led by Parham. Like the New Testament Church there was neither male nor female, bond nor free, Jew nor Gentile in Christ Jesus. These women included Mary Arthur, Lucy Farrow234, Anna E. Hall235, Fannie Dobson, Sarah Parham, Ethel Wright, Nora Byrd, Mabel Wise, Lillian Thistlethwaite (Sarah Parham’s sister), Rosa Cadwater, Cattie Allen236, all key Anna E. Hall members of Charles Parham’s inner circle, as well as many other women such as Millicent McClendon who was a leader and an outstanding evangelist in her own right.237 “Few historians have dared trace Parham’s openness to women ministers or the intersections between his ministry and theirs. At a time when mostly men entered the ministry, the stated purpose of his (Parham’s) Bible School was to fit men and women to go to the ends of the earth to preach.238 1905

Galveston, Texas. Another band of Apostolic Faith workers hold meetings in Galveston at the same time as the Alvin, Texas meetings.239

233

Grant Wacker, Heaven Below: Early Pentecostals and American Culture (Cambridge, MA: Harvard University Press, 2001), 19. Goss, Winds of God, 17. 234 Lucy F. Farrow was born into slavery in Norfolk, Virginia. She was niece of the abolitionist Frederick Douglass. She worked Charles and Sarah Parham while she was pastoring a small Holiness church in Texas. Through her interactions with Parham, Farrow experienced glossolalia. She encouraged William Seymour to enroll in the Bible College Parham started in January of 1906, where he would eventually be convinced of many of Parham's teachings. Later in 1906, she went to help the AFM in Los Angeles. Farrow laid her hands on many who received the Holy Spirit evidence by speaking in other tongues. In 1906, she traveled to Johnsonville, Liberia, and reportedly experienced the ability the gift of xenolalia and spoke the Kru language, preaching to the Kru people and spreading the AFM message in Africa. She was the first Black person to be recorded as having spoken in tongues. After eventually returning to Los Angeles, then later to Houston, Farrow contracted tuberculosis and died in 1911. https://aaregistry.org/story/lucy-farrow-pastor-born/ 235 Anna Hall often shared the pulpit with Parham and also handled speaking engagements that Parham was unavailable to meet. The Oneness Pentecostal Movement in the Twentieth and Twenty-First Centuries. Joseph M. Streeval. Pg. 14. 2018. Anna had formal training as a minister and in December 1906 joined Lucy F. Farrow in Liberia ministering to the Kru people. 236 Ibid. Undiscovered Country. Goss, pg. 41 237 Blumhofer, Pentecost in My Soul, 121-122. 34This remained the practice decades later when Howard served as pastor in Toronto, Ontario; his wife, Ethel, regularly preached the evening evangelistic service. Ruth Goss Nortje, “Ethel Elizabeth Goss” in Pioneer Pentecostal Women, Volume 3, Mary Wallace, ed. (Hazelwood, MO: Word Aflame Press, 2003), 63. 238 Charles F. Parham. A Voice Crying in the Wilderness. 2nd Edition (Baxter Springs, KS: Apostolic Faith Bible College, 1910). 75. 239 Ibid.

Although money was extremely scarce, Parham insisted that his workers take no public offerings. They were permitted to mention how their work was financed but they could not make an appeal for an offering. They lived by “faith”, and they felt that God provided, even if it was not exactly as they wished.240 In Goss’s words, “Galveston was a very wicked place. At the time, it was full of spiritualists and many other spirits of evil.”241 The band of workers in Galveston was meeting severe resistance so Parham dispatched a fresh group of workers to assist them. As part of this reorganization, Howard Goss was reassigned from Alvin to Galveston. 1905

Meeting of Apostolic Faith Movement workers at Houston Texas. A tabernacle was erected in the suburb of Brunner, and attempts were made to begin to establish an organizational structure. Parham continued with his role as “Projector of the Apostolic Faith”, Carothers Texas State Director. Carothers was soon dismissed, and Howard Goss became the AFM State Director of Texas. Goss was also ordained at this camp meeting.242 Carothers claimed he was the National Director but in reality, he was dismissed by Parham. By September of 1906, Parham dissolved the position.243

1905

August 28th – September 3rd. Apostolic Faith Camp Meeting Baxter Springs, Kansas. The Governor of Kansas Edward Wallis Hoch was among those in attendance.244 “Many were saved, sanctified and baptized with the Holy Spirit. Many were baptized in the Spring River on Sunday and Monday.245 Attendance was estimated at nearly 10,000 persons.246

Governor Edward Wallis Hoch

240

Adapted from: Howard A. Goss: A Pentecostal Life (Word Aflame Press, 2010), by Robin Johnston. Goss, Winds of God, 31. 242 Goss, Winds of God, 56-57. 243 Houston Connection. Pg. 15. 244 Parham. Chapter XIV. Back to the Sunflower State. Page 127. 245 Houston Connection. Pg. 12. 246 Apostolic Faith Report. August 1905. Pg. 12. 241

1905

September 1. Joseph Smale begins teaching his church that being anointed with oil for healing is Biblical. It is generally unheard of at the time, especially among the those of the Baptist persuasion where Smale is pastor. He also begins teaching that salaries for preachers is not of God.247

1905

September 5. Apostolic Faith meeting in Columbus KS. The meeting was supposed to end on October 1st, but the interest and attendance was so great it continued into mid-October. The revival team of more than 20 persons was then headed to Texas. Howard Goss claims he sold his horse and rig to get the money for a ticket to join them.248

1905

September 16. Opposition to the Apostolic Faith movement in Houston. The Houston Chronicle reported that local police officers were enlisted to protect the revival meetings. Apparently a “rumor spread throughout the tent that those opposed to the demonstration would "rotten egg’ the participants," but nothing happened.249

1905

September 18. Joseph Smale pastor of 1st Baptist Church in Los Angeles, home after visiting the Welsh Revival, leads part of the congregation in starting a new work, First New Testament Church.250 240 members join Smale. This is a major key in what would become the Los Angeles Outpouring. Many who received the baptism of the Holy Spirit during the Los Angeles Outpouring (aka Azusa Street Revival) were in meetings at this church when the Holy Spirit baptized them.251

1905

December 22. The Constitutional Charter of New Testament Church is ratified.252 The English-born Baptist minister Joseph Smale (1867-1926) has been called “God’s ‘Moses’ for Pentecostalism”. Having been

247

Los Angeles Herald (Los Angeles, California) · 1 Sep 1905, Fri · Page 6 Houston Connection. Pg. 13. 249 News of the Churches, HP, 27 August 1905, p. 12; Sunday Church Services, HP, 30 September 1905, p. 12; and Church Notices, HC, 7 October 1905, p. 8. 132.. “Officers Guard a Camp meeting”. HC, 16 September 1905, p. 1. 250 Biographical and Theological Analysis of the Life of Joseph Smale (18671926)”, Ph.D. diss., University of Birmingham, 2009. 251 The Azusa Street Mission and Revival. Cecil M. Robeck. Joseph Smale: God's 'Moses' for Pentecostalism. Tim Welch 252 Ibid. Welch. 248

profoundly influenced by the Welsh Revival.253 The influence of Smale on the Los Angeles Outpouring is marginalized by nearly all historians, especially those of Pentecostal background. 1905

Apostolic Faith minister Howard Goss holds a revival in Tahleqah, OK.254

1905

September 24. Joseph Smale’s congregation leased a theater, Burbank Hall, at 542 South Main Street for New Testament Church.255 Among the notable members of this congregation are Frank Bartleman and Jennie Evans Moore.256 This would begin months of the congregation praying for a move of the Holy Spirit to come to their area. The motto of all was "Pentecost has not yet come, but it is coming." Prayer and expectation marked these gatherings. Great conviction began to spread and people and preachers from The Burbank circa 1906. Possibly Charles Parham in various churches gathered in from across front of the building. the city and elsewhere to hear the Word of the Lord and to meet with God. Smale seemed to prophesy to those gathered of things to come, of a "speedy return to the apostolic gifts of the church." Prayer not only ascended for this church but for the city, nation and for a worldwide revival. These meetings were spontaneous almost running themselves. The whole congregation moved as one just as in the Welsh Revival, testimonies, praise and prayer came forth with great liberty. Many souls were being saved and the saints prepared for an outpouring. When Revival breaks out in Los Angeles most see this as another answer to prayer.257 Smale and other leaders visited Azusa to see for themselves.

Tim Welch: “Preparing the Way for the Azusa Street Revival: Joseph Smale, God’s ‘Moses’ for Pentecostalism”, Assemblies of God Heritage (2009), pp. 27-33. For a more detailed account of Smale’s “shifting Pentecostal perceptions”, see Timothy Bernard Welch, “‘God Found His Moses’: 254 9/7/10. UNDISCOVERED COUNTRY: PENTECOSTAL HISTORY IN OKLAHOMA, KANSAS, AND TEXAS 255 The Azusa Street Mission and Revival. By Cecil M. Robeck. Page 60. 256 http://www.pentecostalpioneers.org/AzusaStreet.html 257 http://www.pentecostalpioneers.org/AzusaStreet.html 253

Seymour followed Parham’s stand on living by faith both in healing and in finances.258 1905

October 16. Brother Parham and about twenty workers said goodbye, leaving the depot at Columbus, Kansas around 1:00 a.m. Wednesday morning, about 8:30 a.m. they arrived at Orchard, and were warmly welcomed by God's children. They remained there till October 21, holding services day and night, and showers of blessings refreshed hungry souls. On Saturday, October 21, 1905, they left Orchard in route for Houston. They had a layover at Alvin for about five hours. Two street meetings were held, one in the morning and one after lunch. The people of Alvin were so pleased that as the group was getting ready to leave, several citizens went to Brother Parham and requested him to return and hold some meetings in their town. The first building used as an Apostolic Faith Church in Alvin; Texas was a warehouse.

1905

October 22. Warren Faye Carothers, a selftaught attorney259 from Texas and pastor of Christian Witness Tabernacle (A Texas Holiness Church), Brunner Texas joins forces with Parham. The alliance would have a short shelf life as Carothers presents as a radical racist. Carothers also pastored Texas Holiness Church in Beeville, Texas. Carothers came to Houston in 1903 from Giddings, Texas to study Phineas F. Bresee who opposed the Los law.260 Carothers would help lead the Apostolic Angeles Outpouring, Faith Movement as state director of Texas for particularly those connected to Seymour. Parham.261 His responsibilities would include training evangelists and pastors.262 Parham served as ‘Projector of the Apostolic Faith Movement’.263 By 1906 the alliance between Parham and Carothers is over. Carothers has some horrible positions on race relations considering all non-white’s much less than his equal and not fond of women as ministers. Neither of

258

Brunhoffer. Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. Pg. 59. 259 Encyclopedia of Evangelism by Randall Herbert Balmer 260 Houston Connection. Pg. 14. 261 http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=55008507 262 Encyclopedia of Evangelicalism. Randall Herbert Balmer. Pg. 137. 263 The Azusa Street Mission and Revival. Cecil M. Robeck. Page 46.

these are compatible with Charles Parham nor the Apostolic Faith Movement. Especially because the most prominent ministers in the Apostolic Faith Movement (outside of Parham) were women, black or even black women! It seems Carothers thought that Parham shared his views but when he realized that Parham was not a racist, friction resulted. Carothers began a campaign to attempt to oust Parham from the Apostolic Faith Movement. Parham responded by dissolving Carothers position with the Apostolic Faith. Carothers argued against allowing women to preach.264 He was a staunch segregationist.265 His opposition to women ministers would be transferred to the AG where Carothers found a home in their organizational meeting in 1914.266 Howard Goss seems to have generally agreed with Carothers position on blacks since he partnered with Carothers and had a lifetime of racial hatred. There is some doubt that the two did not agree in the area of women in ministry as both of Howard Goss’s wives (Millicent and Ethel) were licensed ministers. These ladies were powerful evangelists in their own right.267 The reasons for Howard Goss’ repeated alliances and lifelong connection to white supremist and segregationist is troubling.268 Parham’s openness to black ministers was more than 50 years ahead of his time. Parham understood that his message of Apostolic Restoration was for more than his predominately white audiences in the central part of the United States. He did not just embrace black ministers. More to the point, he sought them out, embraced them and promoted them.269 This was especially 264

Encyclopedia of Evangelism by Randall Herbert Balmer Apostolic Archives. Warren Faye Carothers (1872 - 1953). Dr. Gary W. Garrett. 266 The Baptism with the Holy Spirit (1906). Warren Faye Carothers. Idem. Church Government. (1909). 267 Blumhofer, Pentecost in My Soul, 121-122. Ruth Goss Nortje, “Ethel Elizabeth Goss” in Pioneer Pentecostal Women, Volume 3, Mary Wallace, ed. (Hazelwood, MO: Word Aflame Press, 2003), 63. 265

268

Ibid. Weekly Evangel. This Manifesto of the Texas Syndicate, written by Attorney Warren Fay Carothers became a cornerstone document of the Assemblies of God. In 1915, the Assemblies of God printed this front page on their official organ, the Weekly Evangel and affixed their names to the same. It included all of their leaders. Charles F. Parham, “Forsaking All and All Things in Common,” A Voice Crying in The Wilderness (Joplin, MO: Joplin Printing Corporation, 1902, 1910), 56. 269

true in reaching black audiences. Key in this pursuit was Lucy Farrow. Farrow begins to impact a hungry audience in black churches in Houston. This leads to a request for someone to come to a black church in Los Angeles. Parham’s willingness not just to promote women but to treat them as ministerial equals was 100 years or more ahead of his time. Parham’s contribution to giving women opportunities generally reserved for women gave rise to a plethora of women ministers. Not just those with the imprimatur of his own Apostolic Faith movement but in a larger arena with women like Aimee Semple McPherson270, Maria Woodworth-Etter and others. 1905

November. Seymour leads a preaching mission in Lake Charles Louisiana.271

1905

December. The Parham’s return to Houston in “December to begin a Bible school in the New Year, Pastor Lucy Farrow returned with them and reconnected with her congregation. She also encouraged Seymour to enroll in the Apostolic Faith Bible school led by Parham. Seymour followed her advice.272

1905

December 6, 1905 – January 14, 1906. Evan Roberts begins his 4th London Revival.273

1905

December 8. Shaman John Alexander Dowie departs for Jamaica mission trip. Just before leaving, he appointed Overseer John G. Speicher, Deacon V. V. Barnes, and Deacon Alexander Granger, as a "Triumvirate," with full power to act in all the affairs of Zion." From this time on it appears that there was an effort on the part of the business managers of Zion financial institutions to get Mr. Dowie to turn over the commercial affairs of Zion to others and give himself to the specifically religious work. He seems however to have been utterly regardless of all advice, and fully determined to keep everything absolutely in his own Control.274

270

Robert Semple was directly impacted by the Los Angeles outpouring. He becomes an evangelist. Later he will marry Aimee Kennedy (Aimee Semple McPherson). 271 The Roots: Our Legacy in The History Of The Modern Church. Dr. Robert E. Johnson Sr. DRE. Pg. 150. 272 http://godswordtowomen.blogspot.com/2011/08/lucy-farrow-forgotten-apostle-of_3928.html 273 Revival Fire. Wesley L. Duewel. Chapter 24. 274 E. P. Whipple, Essay, "Croakers." Vol. II, p. 86.

1905

December 1905. “Charles Parham rented a large residence completely furnished on 503 Rusk Street in Houston, to serve as his Brunner Tabernacle circa 1905 home and the Headquarters for 275 the Apostolic Faith Movement.” It seems that Parham had a vision of Houston serving as a headquarters for the growing Apostolic Faith Movement, but Carothers had a vision for the takeover of Zion Illinois.

1905

“Parham’s first book was from 1902 was titled Kol Kare Bomidbar, which is Hebrew for “A Voice Crying in the Wilderness.” Parham considered himself a latter days John the Baptist in the sense that he believed a great outpouring was coming and his role was to announce a new dispensation of the Spirit. He gave himself the title “Projector of the Apostolic Faith.” When one of Parham’s co-evangelists, Lillian Thistlethwaite, wrote an account of the Topeka, Kansas, “revival,” she entitled it “The Wonderful History of the Latter Rain.”276 Garfield Thomas (G. T.) Haywood, one of Parham’s many disciples would take Parham’s lead and use the same theme for his publication, “Voice in the Wilderness”.277 Both Parham and Haywood were strong advocates for restoration of the Apostles doctrine including water baptism being administered while invoking the name of Jesus Christ just like the Bible says it was in the day of the Apostles of the New Testament Church.

1905

The Pentecostal awakenings were also seen in the north-eastern part of India especially among the tribal communities in the Khasi Hills.278 The outpouring of the Holy Spirit was experienced during a meeting in Pariong (west Khasi hills) and subsequently it was spread to other parts of north-

275

http://www.apostolicarchives.com/historical-timeline.html Archive for the ‘Azusa Street’ Category. The Heavenly Anthem 10 May 2011 277 https://www.apostolicarchives.com/voice-in-wilderness-paw.html 278 Snaitang, O. L., ‘The Indigenous Pentecostal Movement,’ Dharma Deepika 6, no.2 (2002): 6 276

east India like Mizoram and Manipur, and even to other countries, especially to Korea.279 1905

Arthur G. Osterberg starts Full Gospel Mission in Los Angeles. He began with a tent meeting that grew into this assembly. He joined the cottage prayer meetings on Bonnie Brae Street and later helped get the Apostolic Faith Movement Mission on Azusa Street ready for meetings, including building the altar at the Apostolic Faith Gospel Mission. His father would become part of the board at the Apostolic Faith Gospel Mission.280

1906

January 26-27. There was a desire for greater organization among the churches. Delegates from four churches met at Camp Creek in January 1906 to conduct the 1st General Assembly of the "Churches of East Tennessee, North Georgia and Western Church of God Elders Council Seated: A. J. North Carolina". Though the Tomlinson and Blanche Koon. Standing left to intention was still to avoid the right: M.S. Lemons, T. S. Payne, T. L. McLain, F. J. Lee, Sam C. Perry, George T. Brouayer, creation of a creed and E. J. Boehmer, J. B. Ellis, S. W. Latimer, S. O. denomination, the members' Gillaspie, and M. S. Haynes. Courtesy Hal consensus on certain endeavors Bernard Dixon Jr. and standards laid the groundwork for the future denomination. The Assembly declared, "We hope and trust that no person or body of people will ever use these minutes, or any part of them, as articles of faith upon which to establish a sect or denomination", and that it was not "a legislative or executive body, judicial only”.281

1906

January. The Parham’s (Charles & Sarah) open Houston Bible College in Houston Texas. William Seymour becomes the most notable student and apparently excelling as a student. Other noteworthy students

Snaitang, O. L., ‘The Indigenous Pentecostal Movement,’ 6. The Beginning Story of Azusa Street. Memoir by Arthur G. Osterberg 281 Roebuck, David G (1999), "Restorationism and a Vision for World Harvest: A Brief History of the Church of God (Cleveland, Tennessee)" (PDF), Cyberjournal for Pentecostal-Charismatic Research 5, retrieved June 12, 2011. 279 280

included Millicent McClendon and Howard Goss.282 Parham and Seymour regularly ministered together in meetings in Texas. Parham was Seymour’s teacher and Lucy Farrow was his pastor.283 “Parham pushed against the local Jim Crow laws. He arranged for Seymour to Parham’s Bible School and Apostolic attend, siting in an adjoining room Faith Headquarters in Houston Texas. through a large open door.” This Notice the Apostolic Faith banner on the top porch. door was a large double or “French” style door designed to make the adjoining room more accessible for overflow. The accommodation was to meet the local “Jim Crow” laws implemented by Southern Democrats and at the same time was in keeping with Parham’s multi-cultural training and vision. Howard Goss remembered that Seymour was always there ready to go at 9 AM.284 Charles Parham said that Seymour attended the bible school with the other students for about 3 months. Parham paid for Seymour’s trip to Los Angeles. What Seymour taught at the Apostolic Faith Gospel Mission in Los Angeles came bodily from Parham’s teaching and books.285 Some of the Classes and nightly meetings convened in Caledonia Hall.286 On an almost daily schedule, students attended class in the morning, held services at the Southern Pacific Railroad shops at noon, held street services in the afternoon, attended perhaps another class late in the afternoon and then conducted as many as two services at Caledonia Hall in the evening. This was on top of sharing in the household chores.287 Under Charles Parham’s leadership, women play most of the key roles in ushering in both the Topeka Outpouring and the Los Angeles

282

Goss diary, January 12, 1906, held at The Center for the Study of Oneness Pentecostalism, Hazelwood, Missouri. In his January 12 entry Goss mentions he cooked all day. Goss diary, January 1, 1906 - June 27, 1906. 283 The Azusa Street Mission and Revival. By Cecil M. Robeck. Page 49. 284 Houston Connection. Pg. 14. 285 The Apostolic Faith. Volume 11. No. 12 December 1926. Baxter Springs, Kansas. Pg. 4 286 Goss. Pg. 34. 287 Goss diary, January 12, 1906, held at The Center for the Study of Oneness Pentecostalism, Hazelwood, Missouri. In his January 12 entry Goss mentions he cooked all day.

Outpouring. At Topeka Agnes Osman takes the lead as she becomes the first recorded to receive the Holy Spirit speaking in other tongues.288 1905-06

A series of revivals swept across India in 1905-06, because of the influence of the renewed European missionary mandate (beginning of 1897) and because of the persuasion of the Welsh Revival (1904).289 This awakening was evident in most of the Protestant groups in India like Anglicans, Baptists, Danish Lutherans, London Missionary Society, Church of Scotland, Methodists, Brethren, Presbyterians, etc. These confessions practiced Pentecostal-like phenomena including prophecies, dreams, and visions and so on.290

1906

When William Seymour went to Los Angeles, Parham and others had well taught him that the blessing of the Baptism of the Holy Spirit was for all races and sexes. If, as it said, the color line was washed out at Azusa Street, then it could be said that it was already well blurred in Houston!291

1906

Millicent McClendon fresh out of Parham’s Houston Bible School holds meetings in Snyder Texas. Many are filled with the Holy Spirit, healed, saved, delivered.292 In retrospect it could be said that she was Parham’s star pupil. Her contribution to the Apostolic Faith movement is something that we all owe a debt of gratitude. Her William J. Seymour abilities as an evangelist and preacher so impressed the leaders of the Apostolic Faith movement that she was chosen to minister on the topic of “Preaching” at the Apostolic Faith Camp Meeting in August 1906.293 Howard Goss, who was later married to McClendon, recalled that her fellow Apostolic Faith Movement members nicknamed her “Little David” because of her skill at preaching and because one of her best sermons focused on

Cox. Fire from Heaven. Pg. 121. David G. Roebuck. “Loose the Women.” Christian History 17:2. (1998) 38. 289 Stanley M. Burgess, “Pentecostalism in India: An Overview,” 87-88. 290 Stanley M. Burgess, “Pentecostalism in India: An Overview,” 88. 291 Houston Connection. Pg. 24. 292 Parham. Pg. 209. 293 Apostolic Faith Members Gather, HC, 6 August 1906, p. 5. Of the nine lectures promoted in the Chronicle, three of them were delivered by women. Along with McClendon ‘s lecture on ―Preaching, Mrs. W. R. Quinton provided a lecture on ―Healing—Visiting and Prayer for the Sick‖ and Miss Bird on ―Altar Work. 288

the story of David and Goliath.294 Even after their marriage, Goss recognized that McClendon was “the evangelist in the family." Whenever they entered a new town, McClendon opened by stating, ― I ‘m no prophet, so I cannot tell you how this meeting is going to turn out. But there is one thing I can be sure of: All the best Christians in this town will receive our message, as well as receiving the Baptism of the Holy Ghost with speaking in tongues.295 Her confidence and self-assurance were qualities that benefited her in the ministry. Some have said that if she had not died so young, she would have been one of the most celebrated ministers of her day comparing her to Aimee Simple McPherson.296 1906

The Holiness Church meets in Cherokee County North Carolina. This is their 1st Assembly. 21 Delegates.297

1906

February 12. Voliva was recalled from Australia where he had been sent by Dowie and appointed by Dowie as deputy general overseer at Zion City with full power to act in all business and ecclesiastical matters. This really did away with the "Triumvirate" a group of three men who had previously been empowered to take care of the business interests because of concerns of mismanagement. Voliva arrived in Zion City under definite promise to Dowie to carry out in full his instructions, and to administer the church in accord with his wishes.298

1906

February 18. Parham helps raise money to send William Seymour, to Los Angeles California to potentially pastor the church organized by Julia Hutchins. Seymour plans to tell people about the baptism of the Holy Spirit. Julia Hutchins wanted Seymour to serve as pastor as she was planning to go to Liberia as a missionary. Some accounts say she forwarded train fare for Seymour others say that Charles Parham paid Seymour’s fare. It is likely that

William Seymour and Jennie (Moore) Seymour Wedding Photo 1908

294

Goss, The Winds of God, 137. Ibid., 117. 296 The Spirit in Black and White. Hamilton. Pg. 86. 297 Like a Mighty Army. Conn. 298 John Alexander Dowie and the Christian Catholic Apostolic Church in Zion. A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE DIVINITY SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY. DEPARTMENT OF CHURCH HISTORY. ROLVIX HARLAN. PRESS OF R, M. ANTES EVANSVILLE, WIS. 1906 295

both contributed to helping Seymour spread the gospel. Julia W. Hutchins was the pastor of a Holiness church at 9th and Santa Fe Street, in Los Angeles, California. The church was apparently affiliated with Church of the Nazarene (CON) but as it was organized by black folks considered separate from the main CON. The CON was founded by Phineas Breese. In the Spring of 1905, after Julia and eight African American families were asked to leave Second Baptist Church of Los Angeles, the church was formed. Second Baptist was an African American church in the same “separate but equal” disparity practiced by most denominations. Julia and the families had been "excommunicated for professing holiness doctrine." Julia was the ostracized group's leader. In Houston, Carothers preached the sermon in the service where they bade Seymour God speed. Parham had students at the Bible Training School lay hands-on Seymour and pray for him before his was sent to Los Angeles.299 A series of events transpire that eventually will led to a wellknown revival at Apostolic Faith Gospel Mission in Los Angeles (aka Azusa Street Revival). 1906

February 22. Seymour arrived in Los Angeles representing the Apostolic Faith Movement. Julia Hutchins and her husband Willis were preparing to become missionaries to Liberia. They expected to be sponsored by the Holiness Church.300

1906

February 24. “William Seymour preached his first sermon in Los Angeles, from Acts 2:4. He ministered multiple times, led prayer meetings and other duties a pastor would perform, between the 24th of February and March 4th. After the Sunday March 4th service Julia Hutchins took great William J. Seymour in front of Azusa Street exception with Seymour’s mission circa 1906 connecting the baptism of the Holy Spirit with speaking in tongues. She refused to allow Seymour to minister

299 300

The Azusa Street Mission and Revival. By Cecil M. Robeck. Page 50. The Azusa Street Mission and Revival. By Cecil M. Robeck. Page 61.

in the evening service and called a special meeting where Seymour met with a group of Holiness preachers. The Holiness ministers instructed Seymour that he could not preach baptism of the Holy Spirit was evidenced by speaking in tongues, but also encouraged him that if he ever received the experience himself (Seymour was not yet a recipient of Spirit baptism as he preached) to let them know. However, because of their decision he could not pastor the Holiness church of Julia Hutchins.301 Hutchins locked the doors to the church and called upon J. M. Roberts, head of the Southern California Holiness Association, to come and debate Seymour. Seymour recalled, "[Roberts] came down and a good many holiness preachers with him, and they stated that sanctification was the baptism with the Holy Ghost."302 Seymour could have kowtowed to these men to continue as the pastor, but he was Apostolic Faith and bringing transformation was in his DNA. Seymour was staying with the Lee family at the time. They had begun having cottage prayer meetings in their home in 1905 after Manley closed the Tent Meetings. By March 19th their prayer meetings outgrew the Lee’s home. So, Seymour began holding cottage prayer meetings, and Bible studies in the Asberry's home on Bonnie Brae Street.”303 1906

Early in 1906 Howard Goss left Houston to conduct an evangelistic campaign in nearby Angleton, Texas. According to Goss, he and a fellow Pentecostal were “instructed (by Charles Parham) only to go south toward the Gulf of Mexico

Open air revival, Apostolic Faith Church Portland Oregon 1907

301

Robeck. Page 64. William Seymour, ―Bro. Seymour ‘s Call‖ The Apostolic Faith [Los Angeles, CA] 1.1 (Sept 1906): 1. 303 http://www.apostolicarchives.com/historical-timeline.html 302

and stop anywhere [they] could find a place to preach.”304 1906

March. New Testament Church in Los Angeles and Joseph Smale has established several missions in the city including a mission to Chinese led by Bessie Smith. The printed thoughts on this mission included, “Oh, for a Pentecost on our Christian Chinese, that this important part of heathendom may be moved by the power of God! There are great opportunities for this mission, and we need the power of the Holy Ghost. This would lead to substantial missions’ work throughout China.305

1906

March. Just a month before the Apostolic Faith Gospel Mission revival began, Los Angeles ‘ministers formed a church federation to increase Christian unity in the city. The head of the federation, Edwin P. Ryland, pastor of Trinity Methodist Episcopal Church, South, declared,” Denominational differences have been banished”.306

1906

Spring and Summer. The Apostolic Faith expanded their efforts in Texas to include the following locations: Caledonian Hall (later referred to as the Apostolic Hall), 1010 ½ Texas Avenue; Mission Hall, corner of Hardy and Brooks Streets; Houston Heights under an arbor off Heights Boulevard; Houston Heights on Eighth Street; and at the corner of Seventh and Arlington Streets in Houston Heights. This would put the movement into Houston neighborhoods with African American population of 30% or more.307 Historian, Bishop Gary W. Garrett, PhD, notes that Parham was focusing on reaching more black people. The Parham’s close friend, Lucy Farrow, was helping and they welcomed the addition of William Seymour.308

304

Ethel E. Goss, The Winds of God: The Story of the Early Pentecostal Movement (1901-1914) in the Life of Howard A. Goss (Hazelwood, MO: Word Aflame Press, 1998), 35. 305 Ibid. Welch. 306 “Local Pastors are Banqueted”, L. A. Express, 13 March 1906, p. 7. 307 See ―The City in Brief, ‖ HC, 7 January 1906; ―Church Notices, ‖ HC, 13 January 1906, p. 6; ―Sunday Church Services, ‖ HP, 7 April 1906, p. 5; ―Sunday Church Services,‖ HP, 9 June 1906, p. 14; ―Church Notices,‖ HC, 7 July 1906, p. 5; ―Church Notices,‖ HC, 28 July 1906, p. 6. 308 Despite horrible historical accounts claiming Parham as a racist, the historical facts show Parham was very open to people of other cultures. Lucy Farrow (who was black) was a friend and part of the Parham family. Lucy Farrow was a frequent speaker at Parham’s Apostolic Faith events. Parham welcomed

1906

March. Apostolic Faith Newspaper announces additional structure for Parham’s Apostolic Faith group. Elders are ordained in every major town where the movement has a presence.309 Three State Directors are appointed; W. F. Carothers – Texas, with State headquarters in Houston, Rilda Cole – Kansas, with Baxter Springs as State Headquarters and Henry G. Tuthill – Missouri, with State headquarters in Carthage. Lillian Thistlethwaite as General Secretary. Parham retained the title, “Projector of the Faith”. Beginning in May all evangelists and full-time workers received credentials signed by Parham and their respective State Leaders of the Los Director. The attempt to organize meets much Angeles outpouring resistance as the movement’s leadership and rank and file was generally opposed to organized religion.310 A west coast branch is soon added with the success of William Seymour and the Apostolic Faith Mission on Azusa Street, with Florence Crawford serving as State Director for California and then Pacific Coast Director.311

1906

March 26. Henry G. Tuthill with Charles Parham’s Apostolic Faith movement begins a series of revival meetings in the hall over the Brooks Furniture Store. “The meetings, Tuthill wrote in a local newspaper article, “are noted for the power of God manifested in them in Pentecostal showers.” The latter is a reference to the participants receiving the Holy Ghost evidenced by speaking in other tongues.312 Corum and Bakewell, in The Sparkling Fountain, stated that Sizelove held “the first Pentecostal meeting in Springfield” ignoring Tuthill’s earlier efforts.313

1906

Houston. At the close of the Houston Bible College, a “bonnie, freckledfaced, and slender Scottish lassie” Millicent McClendon from Alvin, Texas became a full-time evangelist. She had been baptized with the Holy Spirit at Frank Sanford’s school in Shiloh, Maine. On February 24, 1907, she married Howard Goss. In the summer of 1907, she held a

Seymour in like fashion and enrolled him in his bible school along with everyone else. Contrary to more horrible historical accounts, there is no real evidence that Seymour was treated different from other students. When the request comes for someone to come to Los Angeles, Parham pays the train fare and sends Seymour. Neither of them could foresee the amazing results the trip would bring. Also see www.apostolicarchives.com 309 This concept of Elders exists even today in some groups with roots to the Apostolic Faith movement. 310 Goff. Pg. 118. March Apostolic Faith. 1906. 311 Pentecostalism in America By R. G. Robins. Pg. 37. 312 Henry G. Tuthill, “Apostolic Faith Revival,” Springfield Daily Republican, March 28, 1906, 5. 313 The Sparkling Fountain (Windsor, OH: Corum & Associates, 1989.

meeting in Austin Texas where some 200 were filled with the Holy Ghost.314 1906

Friday April 6. William Seymour calls for a 10-day tarrying meeting.315“There was a great deal of opposition, but they continued to fast and pray for the baptism with the Holy Spirit, till on April 9th the fire of God fell in a cottage on Bonnie Brae. Pentecost was poured out upon workers and saints. Three days after that, Bro. Seymour received his Pentecost. Two who had been working with him in Houston came to Los Angeles just before Pentecost fell. They came filled with the Holy Ghost and power. One of them had received her personal Pentecost, Sister Lucy Farrow, and said the Lord had sent her to join us in holding up this precious truth. She came with love and power, holding up the blood of Jesus Christ in all His fullness.”

1906

April 2. Telegram sent to shaman John Alexander Dowie from Zion City leaders.316 Here is the text of the Telegram: “Chicago practically all including Cincinnati Chicago practically all including Cincinnati representative endorsed Voliva representative endorsed administration, Speichers reinstatement, Grangers retention, emphatically protesting against your extravagance, hypocrisy, misrepresentations, Voliva administration, exaggerations, misuse of investment, tyranny and injustice. You are hereby suspended from office and membership for polygamous teaching and other Speichers reinstatement, grave charges. See letter. You must answer these satisfactorily to officers and people. Quietly retire. Further interference will precipitate complete exposure, Grangers retention, rebellion, legal proceedings. Your statement of stupendously magnificent financial outlook is extremely foolish in view of thousands suffering through emphatically protesting your shameful mismanagement. Zion and creditors will be protected at all costs. -- Voliva, Piper, Braisefield, Excell, Speicher, Cantel against your extravagance, hypocrisy, misrepresentations, exaggerations, misuse of investment, tyranny and injustice. You are hereby suspended from office and membership for polygamous teaching and other grave charges. See letter. You must answer these satisfactorily to officers and people. Quietly retire. Further interference will precipitate complete exposure, rebellion, legal proceedings. Your statement of stupendously magnificent financial outlook is extremely foolish in view of

314

thousands suffering through your shameful mismanagement. Zion and creditors will be protected at all costs. - Voliva, Piper, Braisefield, Excell, Speicher, Cantel."317 1906

April 9. The Los Angeles Outpouring. Edward Lee became the first reported person in Los Angeles to receive the baptism of the Holy Ghost and speak with tongues, when he asked Lucy Farrow318 to lay hands on him. “While eating the evening meal, Farrow laid down her fork and pushed her chair from the table. She arose and walked around the table to Lee and said, “The Lord tells me to lay my hands on you Edward Lee for the Holy Ghost.” She then laid her hands on Lee, who immediately fell out of his chair and, while lying on the floor, began speaking in tongues.319 Farrow is called the Mother of Pentecost.320 She had a prophetic anointing to lay hands on people to receive the baptism of the Holy Spirit. Although rarely recognized, it is part of the Parham’s AFM team that is leading these Los Angeles meetings (Lucy Farrow321, Anna E. Hall, lead with William J. Seymour and Florence Crawford). Under Parham’s direction “black and white Christians—came together. Everybody was just the same, it did not matter if you were black, white, green or grizzly. There was a wonderful spirit. Germans and Jews, black and whites, ate together in the little cottage at the rear. Nobody ever thought of color.” 322 Historian, Frank Bartleman, perhaps put it best when he described the situation at Azusa Street in Los Angeles: “The ‘color line’ was washed away in the Blood.”323 Sadly, two of Parham’s team, W. F. Carothers and

317

Ibid. Harlan Lucy Farrow, known as "God's anointed handmaiden" and "mother of Pentecost," is the woman whom God used to ignite the Azusa Street revival. She is also the first **recorded** black person to receive the baptism with the Holy Ghost and speak in tongues. Lucy became ill with tuberculosis in 1907 while on a mission trip to Liberia and returned to the states. She died in 1911 at the age of 60 in Texas. Lucy was a revivalist and glory carrier! She saw a move of God EVERYWHERE she went. The electricity and fire of GOD she released has forever impacted entire generations! Jaqualin Pennyman 319 Lucy Farrow: The Forgotten Apostle of Pentecost. Eddie L. Hyatt. Charisma Magazine. July 2014. 320 https://www.facebook.com/theopendoorflorissant/posts/lucy-farrowmother-of-pentecost-youcan-read-more-about-her-life-and-ministry-in-/2088273738052400/ 321 The Women of Azusa Street. Denzil R, Miller. Pg. 11. 322 Mattie Cummings; qtd. in Iain MacRobert, The Black Roots and White Racism of Early Pentecostalism in the USA, (London: The Macmillan Press Ltd., 1988), 56. 323 Frank Bartleman, Another Wave Rolls In! (formerly) What Really Happened at “Azusa Street?”, edited by John Walker, (Monroeville, PA: Whitaker Books, 1962), 55. 318

Howard Goss manifest unhappiness about the success of black ministers Seymour and Farrow and begin to enact their ethnically fueled agenda to create an all-white movement. 1906

Frank W. Williams received the Holy Spirit at Bonnie Brae Street cottage prayer meeting. He establishes several churches in the Mobile Alabama area. He founded his own organization the Apostolic Faith Mission Church of God.324

1906

April 9. Jennie Evans Moore, a member of 1st New Testament Church (Pastor Joseph Smale), who later married William Seymour, was the first known to experience heavenly singing when she became the first woman to receive the baptism of the Holy Ghost at prayer meetings on Bonnie Brae Street, she testified: “I sang under the power of the Spirit in many languages . . . “325

1906

When William Seymour found a larger place that he hoped to move to from the house on Bonnie Brae Street he contacted Charles Parham, who was the Leader and Financier of the Apostolic Faith Movement. He (Seymour) asked for finances. Charles not only gave him finances, but he also let him use his Apostolic Faith Newspaper to raise money to provide for William (Seymour) and his team, while Charles Parham was out Evangelizing in other cities.326

1906

April 12. William Seymour received the baptism of the Holy Ghost and spoke in tongues.

1906

April 13. A Mexican worker, name unknown, becomes the first reported Hispanic to receive the baptism of the Holy Spirit in the Los Angeles

324

Sanders, Seymour, 13. Martin. Seymour. Pg. 326. Archive for the ‘Azusa Street’ Category. The Heavenly Anthem 10 May 2011 326 The Azusa Street Revival: No Racism; Only Persecution of Jesus Name…Amen. “Charles Parham, the Father of the Oneness Apostolic Pentecostal Movement. A Brief Life of Charles Fox Parham from Apostolic Archives. Hannah Faith. Pg. 89. 325

Outpouring (Azusa Street Revival).327 Others had already received the baptism in Houston, Texas. 1906

April 14-15.1st Anniversary of the entrance of the Apostolic Faith Movement into Texas; hundreds attended. 24 were baptized in water. Prayer began at 6 pm and continued till midnight. About 15 were baptized in the Holy Spirit. 27 were ordained. Parham divided his workers into 8 companies after the meeting. The AFM was expanding!328

Apostolic Faith Church Katy Texas - 1905

1906

April 15. Easter Sunday. “The prayer group began holding meetings in the abandoned, Stevens A.M.E Church located on 312 Azusa Street.”329 A tiny church in what is now Little Tokyo, where speaking in tongues broke out as a repeatable, almost infectious experience in marathon, exuberant worship services.330 The cost of rental was $8 a month.331 Seymour’s prayer group began sharing the space of the lower floor in the old church on Azusa with the construction materials. There was room enough somewhere in the 40 by 60-foot structure for a circle of chairs and that met the needs of a three o’clock afternoon prayer meeting. A home on Bonnie Brae Street was used for the evening prayer meetings but was not available during the day for ‘tarrying’ meetings. Continuing from the above quotation in The Apostolic Faith we read, “Here [in the barn-like room] about a dozen congregated each day, holding meetings on Bonnie Brae in the evening.” Notice that “about a dozen” attended meetings in the afternoon because daytime meetings could not be held in the Asberry home. The group that met in the evening was probably larger than the afternoon group; that would be quite a normal situation for working people.332

1906

April 15. Frank Bartleman stepped into the New Testament Church and in that meeting a colored woman spoke in tongues.333 This is a key event

327

Espinosa. William J. Seymour and the Origins of Global Pentecostalism: A Biography and Documentary History. p. 47. 328 Parham. Chapter XIV. A Bible School in Houston Texas. Page 143. 329 http://www.apostolicarchives.com/historical-timeline.html 330 Los Angeles Times. Flourishing Church Began Modestly. JOHN DART. FEB. 25,1995 12 AM PT 331 Robeck. Page 70. 332 AZUSA BOOKS. THE AZUSA STREET MISSION TIMELINE by Amos Morgan. Copyright © 2007 by Amos Morgan 333 Way of Faith. August 1906. Published in Columbia, South Carolina.

as all the attention of the Azusa Street Revival is focused on Seymour’s group. However, New Testament church is Joseph Smale’s church where Bartleman was a member. After the service, worshippers gathered on the sidewalk and inquired of the meaning of the manifestation of tongues.334 It was learned that the Holy Ghost has also fallen a few nights before at the cottage on Bonnie Brae Street and a number of persons had spoken in tongues. This prompted Bartleman to visit the service at Bonnie Brae Street that evening.335 This shows that what is termed the Azusa Street Revival includes a variety of events and places in the Los Angeles area. It should more accurately be referred to as the Los Angeles Revival or the Los Angeles Outpouring.336 1906

April 16. Howard Goss, a miner and captain of a professional baseball team,337 is baptized in the Holy Spirit. “During a train ride from Orchard to Angleton, Texas, a prayer meeting broke out amongst the band of travelling saints. Bro. Goss was overcome by the Spirit and finally began speaking in other Aimee Simple McPherson preaching in an Apostolic Faith movement tent tongues. Similar baptisms took meeting (1922) place in other coaches, and the workers left the train in a Pentecostal stupor, which drew intrigued crowds to the nightly meetings. 338

1906

April 17. News of the events of the previous week caught the media attention and The Los Angeles Daily Times “sent a reporter to the revival. In his article the next day, he baffooned the meeting and the pastor,

I Am Not Your Problem. Dr. Reve’ M. Pete. Chapter 9: The Outpouring of the Holy Ghost at Azusa Street Mission. 335 Ibid. Way of Faith. 336 The Azusa Street Mission and Revival by Cecil M. Robeck. Page. 66. 337 The Cry: The Desperate Prayer that Opens the Heart of God. Keith Hudson. Chapter 6. Repentance Brings Freedom. 338 https://oldlandmark.wordpress.com/tag/charles-parham/ 334334

calling the worshippers "a new sect of fanatics" and Seymour "an old exhorter." He mocked their glossolalia as "weird babel of tongues." More important than the critical opinions expressed by the reporter was the providential timing of his visit. The article was published on the same day as the great earthquake in San Francisco. Southern Californians, already gripped with fear, learned of a revival where doomsday prophecies were common.”339 1906

April 18, at 5:12 am “San Francisco, California was struck by a deadly and powerful earthquake. Most seismologists believe the quake exceeded 8.0 on the Richter Scale. Though it only lasted between 45 and 60 seconds, the earthquake and subsequent conflagration left over 3,000 people dead, destroyed over 28,000 buildings, and rendered over a quarter of a million people homeless (“San Francisco Earthquake”). The devastating disaster caused panic throughout southern California, and the saints of the newly-formed Azusa Street Mission, who viewed the convulsions as a sure sign of God’s judgment and might, used the opportunity to escalate evangelism and call men to repentance.”340 Joseph Smale called the earthquake, “God’s wakeup call.”341

1906

April 18. Los Angeles newspapers speak about the new sect that has brought a “Weird Babel of Tongues” to Los Angeles. A group of blacks and a few whites mingled with them.342

1906

Waco Texas. “The scene was indeed impressive. A beautiful and enthusiastic group of young people led a procession down Austin Avenue with a huge banner Frank Bartleman that read, “Apostolic Faith.” Millicent McClendon and a team of fiery, young Christian men and women announced the opening of evening services at 4th and Franklin, and everywhere they went the

339

Bishop William J. Seymour. Pastor of the Apostolic Faith Mission. 312 Azusa Street - Los Angeles, California 340 Earthquake Evangelism: the San Francisco Quake & the Azusa Revival 12 February 2009 341 Joseph Smale: God's 'Moses' for Pentecostalism. Tim Welch 342 The Los Angeles Times (Los Angeles, California) · 18 Apr 1906, Wed · Page 17

citizens of Waco took note. It amazed the city in that day that young people could be so focused and adamant about the scriptures, and their love for Jesus Christ.”343 1906

April. Elmer Kirk Fisher resigns his pastorate at Calvary Baptist Church in Glendale California. Fisher resigns because some of his members are experiencing demonstrations of joy in the services and the other members are uncomfortable.344

1906

April 14. The lynching of Horace Duncan, Fred Coker, and Fred Allen led to the exodus of hundreds of blacks from Springfield to less hostile areas. The ethnic makeup of Springfield, to this day, reflects that horrific event. Not surprisingly, just a few years later, the all-white Assemblies of God chose this city for their headquarters.345 In contrast some of those who participated in the lynching found their way to Charles Parham’s Apostolic Faith meetings in Joplin. Notably, a brother Geisler, who participated in the Springfield lynching. At the time, Geisler was an unsaved alcoholic. Afterward, in about 1907, he visited Joplin, where he encountered a Pentecostal Street preacher confronting people and asking if they had participated in the lynching. The preacher said, “Everybody that gave their consent for killing these Negroes was a murderer and has committed murder.”346

1906

Sunday, April 22. In Central Zion Tabernacle, Chicago, an Overseer publicly charged Mr. Dowie with embezzling charity funds, citing the case of the money raised in 1902 for the Martinique disaster sufferers which never reached them. Dowie’s name was being systematically removed from literature and his likeness from buildings in Zion.347

343

http://www.clcwaco.org/history.php The Azusa Street Mission and Revival. Cecil M. Robeck. Page. 66. 345 Kimberly Harper, White Man’s Heaven: The Lynching and Expulsion of Blacks in the Southern Ozarks, 1894-1909 (Fayetteville, AR: University of Arkansas Press, 2010). 346 Corum and Bakewell, 125-126. The identity of the street preacher in Joplin is unknown. However, street preaching was a common method of evangelism used by Parham’s Apostolic Faith Movement. Parham himself was reported to have preached to hundreds of people on the streets of Joplin. The Apostolic Faith (Houston, TX), December 1905, 13. The preacher was obviously one of Parham’s people who were consistent in their stance against racism, segregation and more. 347 Harlan. 344

1906

April 28. First New Testament Church continues the Los Angeles Outpouring with the Pastor, Joseph Smale. Smale is largely responsible for the Outpouring that the Pentecostals (and others) take credit for, including the Azusa Street Revival. 348

1906

April 29. Dowie returns to Zion and addresses the people and the charges against him at Shiloh Tabernacle.349

1906

May. Elmer Kirk Fisher joins Joseph Smale and becomes part of his staff at 1st New Testament Church. Fisher’s daughter, Rev Ruth Narola Fisher Steelberg Carter, married Wesley R. Steelberg, who became general superintendent of the Assemblies of God U.S.A. Her second husband was A. Howard Carter, who was general superintendent of the Assemblies of God in Great Britain and Ireland. 350

1906

May 3. Howard Goss preaches into an African American audience. The only known time that Howard Goss preached to an African American audience.351

1906

May 14-15. George Studd (his brother is the well-known Charles Thomas (C. T.) Studd) writes and publishes a pamphlet called “My Convictions”.352 Ironically, Studd had previously been one of four superintendents of the Peniel Mission a group that had serious input on William Seymour and his dismissal from the Holiness church in Los Angeles. George Studd was Peniel Mission’s key financial supporter. In September of 1907 he joined the Apostolic Faith Mission known as the Upper Room. He and J. Scott were the organizers of the 1913

George Studd (right) his brothers Kynaston Studd (left) and Charles Studd (centre)

348

The Los Angeles Times (Los Angeles, California) · 28 Apr 1906, Sat · Page 23 Harlan. 350 http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=67777841 351 See Warner, ―Summary of Howard Goss ‘s Diary, ‖ p. 1-2. 352 http://www.312azusa.com/timeline/george-studds-pamphlet 349

Worldwide Apostolic Faith Camp Meeting.353 Studd was the second eldest of the famous Studd brothers, who dominated English cricket in the late 19th century. He played in four Tests with the English cricket team and played first-class cricket for Cambridge University and Middlesex County Cricket Club.354 1906

May 24. Anna Hall ministers on the baptism of the Holy Spirit in an African American congregation.355

1906

June 5. First known Hispanics in the Los Angeles branch of the Apostolic Faith, Abundiao and Rosa Lopez, baptized in the Holy Spirit.356

1906

June. Tulsa, Oklahoma. Reverend Lewis sets up a Tent Meeting at 2nd and Main. Charles Parham joins him later in the month for “old fashioned Revival.”357

1906

June 15. Frank Bartleman, “an itinerant Holiness evangelist who joined the Pentecostal movement and chronicled the advent of the Apostolic Faith in southern California. Bartleman participated in the inspired singing while attending a service at Azusa: It [the “Heavenly Anthem”] was a spontaneous manifestation and rapture no earthly tongue can describe. In the beginning, this manifestation was wonderfully pure and powerful . . . No one could understand this “gift of song” but those who had it. It was indeed a “new song” in the Spirit.”358

1906

Minnie Tingley Draper (1858-1921)359 accepted the doctrine of healing in the atonement and rejected doctors and medicine. She preached and laid hands on the sick after this, and served as an associate of A.B. Simpson, who founded the Christian and Missionary Alliance in 1897. She served on the executive board of the CMA until 1912. In 1906 Minnie Draper claimed a Pentecostal experience of tongues and became associated with the Pentecostal movement. She helped found two

353

Alcohol and Drugs in North America: A Historical Encyclopedia: A Historical ... edited by David M. Fahey, Jon S. Miller. Pg. 601. 354 https://en.wikipedia.org/wiki/George_Studd 355 See Warner, Summary of Howard Goss ‘s Diary, p. 1-2. 356 Latino Pentecostals in America. Faith and Politics in Action. Harvard University Press. 2014. Pg: 22 357 Tulsa Daily World. 358 Archive for the ‘Azusa Street’ Category. The Heavenly Anthem 10 May 2011 359 https://healingandrevival.com/BioMTDraper.htm

churches, the Bethel Pentecostal Assembly in Newark, New Jersey, and the Ossining Gospel Assembly in Ossining, New York. She served as president of the Bethel Pentecostal Assembly missionary board from 1910 to her death in 1921.360 1906

Anna E. Hall, one of Charles F. Parham’s Apostolic Faith ministers is sent to Los Angeles in response to William Seymour’s appeal to Parham for assistance with uncontrollable evil spirits that were disrupting the free flow of the Holy Spirit. Seymour was ―writing urgent letters for help, as spiritualistic manifestations, hypnotic forces and fleshly contortions as known in the colored Camp Meetings in the South had broken loose in the [Azusa] meeting.361 Hall stays at Azusa until the arrival of Parham.362 Anna Hall, a member of Parham‘s core group in Houston, encountered a group of Russians in Los Angeles, and she ―spoke to the Russians … in their own language as the Spirit gave utterance.363

1906

July 12. William J. Seymour wrote Carothers (who Parham has appointed National Director of the Apostolic Faith, before he departed to Zion, Illinois) to inquire about getting his updated credentials with the Apostolic Faith Movement. Seymour confirms that the Holy Ghost is evidenced by speaking in other tongues at the Los Angeles Outpouring. He noted the success of the Azusa Street meetings and wished for Carothers to send him 100 Apostolic Faith buttons for his growing congregation. In the corner of the letter, Carothers informed Parham that he sent Seymour credentials and Henry Aylor was forwarding Seymour

360

http://www.seeking4truth.com/women_in_religion.htm Sarah E. Parham, The Life of Charles F. Parham: Founder of the Apostolic Faith Movement (New York, NY: Garland Publishing, 1985), 155. 362 Apostolic Faith Members Gather, HC, 6 August 1906, p. 5. 363 Russians Hear Their Own Tongue, The Apostolic Faith [Los Angeles, CA] 1.1 (Sept 1906): 4. 2 361

some buttons.364 William J. Seymour’s credentials with the Apostolic Faith are approved and forwarded in spite of concerns about disturbing reports of the revival including wild allegations by some newsmen claiming the California sect practiced child sacrifice.365 1906

July 5. Pasadena. The Household of God, an Apostolic Faith Church was accosted by neighbors who complained about the noise and dumped water on the congregation during their services. 366

1906

July 14. First New Testament Church. Like both the Houston and Los Angeles revivals, the participants were described as working “themselves into a wild religious frenzy culminating in many muttering an unintelligible jargon.” The initial report noted that “men and women embraced each other in the fanatical orgy.” Smale constrained the practice of speaking in tongues when congregants began to interrupt his sermons with their messages. This led to the rise of a faction within the congregation headed by Dr. Henry S. Keyes.367 Some historians attempt to show this criticism from the Press as a racial. However, this was a predominately white congregation. It seems the Press was critical of all the movement regardless of race.

1906

July 23. Pastor Joseph Smale writes an open letter to the Federation of Churches (over 100 churches that are working together to bring a revival to Los Angeles. In the letter he marks the beginning of the Los Angeles Outpouring as May 27, 1905. He prophecies the Los Angeles Outpouring as the beginning of a Worldwide Outpouring. He writes 5 key points: Susan Duncan 1. The ministry must preach only the Word of God. 2. Serious continued commitment to prayer and repentance. 3. Churches only admit the Godly into their fellowship. 4. People must be committed to true sacrifice.

364

William J. Seymour, Los Angeles, CA, to Warren F. Carothers, Houston, TX, 12 July 1906, Flower Pentecostal Heritage Center, Springfield, MO. 365 Goff. Pg. 128. 366 Householders ‘Gift of Tongue, L. A. Times, 5 July 1906, p. 10. 367 57 ―Rolling on the Floor in Smale‘s Church, L. A. Times, 14 July 1906, Sec. 2, p. 1.

5. More emphasis on the headship of Christ in place of personal titles and denominational controls. The latter Smale says causes unholy rivalries.368 1906

THE DUNCAN SISTERS, Susan Duncan, Hattie Duncan founded Rochester Bible Training School, in Rochester, New York. Many of the early Pentecostal leaders were trained at this institution.369 Over the life of the school over 400 missionaries were trained. Elizabeth, who had been the leader of the group unexpectedly died in 1915. Susan, Hattie, Mary, and Mary's daughter Olivia continued the work, with even Evan Roberts of the Wales Revival greater success as the Pentecostal outpouring spread across the country. God had them close the school in the early 1920's and move to a smaller facility in preparation for their own homegoing. In 1924 Elim Memorial Church was founded and by 1935 they had sent out over sixty missionaries and the sisters, and their faith community had given over $100,000 to missions. Christ was their all for body, soul and spirit. Susan never married and died on October 1, 1935.370

1906

July 20. The Houston Chronicle interviewed Carothers about the upcoming camp meeting. He reported that the Apostolic Faith Movement was “spreading rapidly, citing the recent revivals in Los Angeles and the number of missionaries who were preparing to leave Los Angeles for the mission field. According to Carothers, “this movement will be the most successful of all modern efforts to evangelize the world in the present generation.”371

1906

Apostolic Faith Newspaper is bringing people to California to visit the Apostolic Faith Gospel Mission where William J. Seymour is the pastor.

368

Los Angeles Evening Express (Los Angeles, California) · 23 Jul 1906, Mon · Page 6 Ibid. Women in Religion. 370 http://healingandrevival.com/BioSDuncan.htm 371 Church Notices, HC, 12 May 1906, p. 8. The announcement reported, “A convention of all Apostolic Faith people in Houston is called to meet in Brunner Tabernacle, Monday night, to plan for the state camp meeting and the erection of the permanent tabernacle.” “Apostolic Faith to Go into Camp,” HC, 30 July 1906, p. 5. “Apostolic Encampment,” HC, 2 August 1906, p. 9 and “Apostolic Faith Will Open Camp,” HC, 3 August 1906, p. 7. 397 “Encampment Opens,” HP, 4 August 1906, p. 5; “Apostolic Faith Members Gather,” HC, 6 August 1906, p. 5; and The Apostles HP, 9 August 1906, p. 5. 398 ―Thousands at Baptizing,” HP, 27 August 1906, p. 7. 369

Due to the overwhelming response of the Apostolic Faith Newspaper, people come from all parts of the US.372 1906

Rachel Artemissa Harper Sizelove (1864-1941) was influential in early Pentecostalism. She received the baptism in the Holy Spirit and was commissioned to preach at the Azusa Street mission in Los Angeles in 1906.373 She then carried the Pentecostal message back to her home of Springfield, Missouri and began holding cottage meetings. She claimed to have had a vision that Springfield would become a center of worldwide Pentecostal influence.374

1906

August. Lucy Farrow holds an Apostolic Faith Camp Meeting in Houston Texas at Brunner Tabernacle. She brings with her news from the Apostolic Faith Gospel Mission in Los Angeles.375 Her aptitude for igniting the supernatural gifts among others was evident at a 1906 camp meeting near Houston when some 25 seekers stood lined up in a row in front of her. When Farrow “laid hands upon them…many began to speak in tongues at once.”376 At the first baptism, held after the August 1906 camp meeting, the Houston Post reported that ―fully two thousand people witnessed the ceremony.377 Warren Fay Carothers is not pleased with the utilization of black ministers and women by Parham.

1906

August 10. A. band of three missionaries, Bro. Andrew Johnson and Sisters Louise Condit and Lucy M. Leatherman, who have been baptized with the Holy Ghost and received the gift of languages, have left for Jerusalem, going by way of Oakland.378

1906

Lucy Farrow arrives in Norfolk Virginia where she holds revival meetings. Reportedly, hundreds are filled with the Holy Ghost evidenced by speaking in other tongues.379

The Azusa Street Revival: No Racism; Only Persecution of Jesus Name…Amen. “Charles Parham, the Father of the Oneness Apostolic Pentecostal Movement. A Brief Life of Charles Fox Parham from Apostolic Archives. Hannah Faith. Pg. 96-97. 373 https://www.findagrave.com/memorial/5070115/rachel-artemissa-sizelove 374 Ibid. Women in Religion. 375 Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture Pg. 82. 376 https://thecelebration.wordpress.com/tag/lucy-farrow 377 ―Thousands at Baptizing, ‖ HP, 27 August 1906, p. 7; ―The City in Brief, ‖ HC, 22 July 1907, p. 9; ―The Churches, ‖ HP, 25 July 1908, p. 12. 378 Apostolic Faith. Vol. I. No. 1 Los Angeles, Cal., September 1906 379 Alexander, Black Fire, p. 298. 372

1906

Bishop Otis Clark is apparently the last survivor of the Apostolic Faith Gospel Mission. He died in 2012 at age 109. Before the Mission building was torn down, Clark was given the Power of Attorney by Bishop Driscoll over the Mission. Samuel M. Crouch of Los Angeles, California officially ordained Clark as a preacher - this took place at 33rd and Compton Street in Los Angeles.380 He also had the honor of serving Charles H. Mason, whom he affectionately called “Dad.” Bishop Mason is the founder of the Church of God in Christ.381 “Who Else Attended the Apostolic Faith Gospel Mission Street Revival in Los Angeles in 1906?382 Remember: The Los Angeles Outpouring had several locations including Upper Room and New Testament. The Azusa Street Mission was just one location. Some of the many who attended one of the locations of the Los Angeles Outpouring: • William J. Seymour, Lucy Farrow, Anna E. Hall, Agnes Osman, Charles Parham & Sarah Parham all Apostolic Faith. • Charles H. Mason, from Memphis, Tennessee • G. B. & Ned Cashwell – Dunn, North Carolina • Florence Louise & Mildred Crawford Portland, Oregon • William H. Durham - Chicago, Illinois • Ivey Campbell - Liverpool, Ohio • Jeanie Moore - Austin, Texas • Mr. & Mrs. F. W. and Ernest S. Williams San Bernardino, CA • Mattias, Charlie, Maud, Joseph & Rachel Sizelove, Springfield, MO • Frank Bartleman and family - Philadelphia, Pennsylvania • Smith Wigglesworth from Menston, England • Neely Terry, C. Vadez – Los Angeles • Fred Francis Bosworth - Zion, Illinois • Howard A. Goss, Brother A. S. Worrell, W. Orwig Snowide • Brother R. J. Scott, Thomas Junk, A. H. Argue • Tom Anderson, missionary to Ecuador, Bolivia and Venezuela • May F. Mayo, From Pasadena, California • Lillian Thistlethwaite, C.H. Anderson, David Awrey, Sister Good • A.G. Garr, missionary to Hong Kong and India • Gena, Louise, Arthur G. & Cora Osterberg • Mr. Henry & Mrs. Emma Cotton, Reuben Clark - Los Angeles

380

https://lemglobal.org/bishop-otis-g-clark https://lemglobal.org/bishop-otis-g-clark 382 A Pattern In The Book Of Acts Of Who Else Attended Pentecost in Jerusalem” Acts 1:8, Acts 2:1-4, 17 and Acts 2:1-47 verse 47. Agnes Osman: “I told them not to seek for tongues, but to seek for the Holy Ghost.” 381

• • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •

Glenn & Mrs. Cook & Clara Lum from Artesia, California Frank and Maggie Bowdan, Harry Morse, George G. Collins John G. Lake, Mrs. A. G. (Lillian) Garr Samuel J. and Ardel K. Mead missionaries Africa Sister Lillian Denny, F. M. Britton, S. D. Page Mr. & Mrs. Martin Lawrence Ryan from Salem, Oregon Alexander A. Boddy from England, Thomas B. Barratt, of Norway Della Cline, Phineas Breese, George Eldridge Elder & Mrs. Covington, George Montgomery, Isaac Gay Robert E. McAlister from San Francisco, California Mrs. Tom Oddy, William & Sarah Pendleton, Mr. Wassam Mrs. And Lawrence F Catley, From San Antonio, Texas Brother Thomas P. Mahler, of German nationality George B. & C.T. Studd, English missionary Sister Rees, from Oakland, California Mr. & Mrs. H. McClain attended, then went to San Jose, California Mr. & Mrs. E.W. Vinton from Medford, Massachusetts Benjamin H. Irwin attended; then led services California & Oregon. Professor Carpenter, J. D. Young, from Memphis, Tennessee Reverend William Baxter Goldberg, Mrs. George N. Eldridge A.W. Fondshaw, an Englishman from Fort William, Ontario Mary Rumsey, missionary to Korea Ruth, Richard and Morton Asberry from Los Angeles, California Jose D & Susie V. Valdez from Los Angeles, California Black Woman called “Mother Jones” from Los Angeles, California F.E. Yoakum, C. S. & Irish Lee, May & G. W. Evans - Los Angeles Brother Clifford went to Sweden and Palestine as a missionary Brother Andrew G. Johnson, Brother J. A. Warren - Houston, Texas J. A. Jetter from Memphis, Tennessee Brother Joseph Smale, New Testament Church, Los Angeles Ansel Post – former Baptist preacher to Egypt as a missionary. Brother Fink from Denver, Colorado Mabel Smith, Mrs. Lula Miller, from Los Angeles, California Mr. & Mrs. W. H. S. Henry, Clara – (Now Clara Davis) McGowan Otis G Clark, Mabel Evans, a seventeen-year-old girl Leila McKenny & saints from church pastored by Julia Hutchins. Fred Anderson, Lee Hall, Louise Condit, Myrtle Shindeler Leila McKenny, niece of Julia Hutchins

• Ophelia Wiley - Seattle, Washington. • Rosa de & Abundio de Lopez from Mexico • Brother H. L. Blake - Ruthton, Minnesota • Brother Wear, Brother Dodge, Brother Worthington • boy named Demos Shakarian with his grandfather from Armenia. • William Seymour’s mother, Phillis Salabar, Welsh, J. V. McNeill, H. Anderson, Prof. & Mrs. Melville Dozier, Mr. John A. D. Adams, Della Cline, Julia Carney • Frank & Bessie, John, Emma Mattie, Majorie Cummings – Liberia • Elizabeth Scission, F. E. Hill, F. A. Graves • Thomas & Mrs. Hezmalhalch, Magardich Mushegian, Armenian Molokans, Joseph Ingland, Mrs. Tom Oddy, Charles W. Lowe, Mr. Throop, Mr. And Mrs. Kirby, Mrs. Ida May Throop, Mrs. C. J. Hagg, Mae Field Mayo, Mary P. Perkins, Thomas (Tommie) Anderson, Francis Bottom, William J. Kirkpatrick, Mrs. S. P. Knapp, Mr. Frank Gail, Sallie Tryno, J.H. Sparks, W. B. Godbey • Mrs. A. L. Tritt - Montana • Edward McCauley, Frank Crawford, Elder Dietuch, R. L. Erickson • Bridget Welsh, Otto Smith, Mr. D. D. Evans, Levi Lupton • Adolph Rosa - Cape Verde Islands, Arthur B. Shepherd - Colorado • Brother Burke from Anaheim, Mary Berg; missionary to India. • Miss Bell White, Thomas G. Atteberry, Clyde Rogers • Fred Griesinger, Harold Fisher, John Bartlemen, Grace Smale • Edward & Mattie Lee, Rueben Clark, James Alexander, Sister Prince - Los Angeles, California • James Ross, James Spencer, Seeley D. Kinne from Louis, Missouri • John G. Specher from Zion City, Illinois, Mr. & Mrs. Barney Moore • Addie M. Cook, William Manley, Geary H. Thomas, Kent White • Sarah Haggard Payne of Ocean Park, California attended • A child - Frank R. Bowdan, Sr – son of William & Maggie Bowdan • W. A. Love, Mary Wood Moore, Carrie Judd Montgomery • Conrad Dottin, Kelso R. Glover, Wesley Steelberg • Henry Sheidan & daughter Lillian - she went to China missions. • Mrs. Henrietta Post – missionary in Egypt • George H. Thomas, Cyrus Fockley, Elder Brannen • Brother Andrew from Orebro, Sweden • Cecil Polhill; then returned to England. • T. C. McConnell from South Seattle • Robert Shideler, Bertha, the niece of Samuel Mead

• • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • •

Whitter Smith & Anna Smith Hall, William Henry, J. W. Hill Mrs. Thomas Junk, J. Jennings, Ella Elkins, G. G. Kessel Rev. Joseph H. Kelley - missionary to Philippines Lucy Leatherman, 10 countries as missionary from 1906 to 1923,383 Ruth Fisher, daughter of Rev. Elmer Fisher of Los Angeles, CA Kelso R. Glover’s grandparents & mother A. C. Atharton, a Presbyterian Evangelist from Greenfield, Iowa. Brother T. C. Mackey from San Diego, California E. S. Hanson - Salem, Oregon Maxwood Moorehead – Missions, Brother Burt - missionary India. Daniel & Ella Awrey, George & Mary Berg – Missionary India Paul & Nellie Clark Bettex, Antoinette & Nettie Moomau Hector & Sigrid McLean, Bernt & Magna Berntsen T. J. & Annie McIntosh, Edward & Molly McCauley Jacob O. Lehman, Henry M & Anna Turner from San Jose, CA Brother Bowland, J. H. Sparks Brother Stewart - Phoenix, Arizona Brother and Sister Oyler, Brother and Sister Quinton. Brother Tom Qualis from Fresno, California Ethel Goss, W. Bridwell, Jessie Pennlouis, Phobe Sargent G. W. Garreston, W. C. Brand, G. Martin, R. L. Averill F. M. Messenger, G. T. Neal, T. H. Nelson, Sulger W. Huckabee George Detwiler, H. B. Goodrick, S. H. Eddings, Charles B. Ebey Edwin L. & Mrs. Harvey, Charles J. Fowler, Oswald Chambers John Sinclair & William Piper from Zion Hill, Illinois Ruth, daughter of John G. Speicher and 2 sons of Zion Hill William “Bud” Traynor and his mother, Sallie Emma & Arthur Osterberg from Swedish Brother Worthington, Brother Weaver, Brother Dodge Willella Asberry (teenager), Mr. McNeil; a Roman Catholic attended A Rabbi named Gold - healed and was converted Mother Elizabeth Ryder, Hiram, Amanda and Lucy Smith Rev. Edwin P. Ryland, Etta Auringer Huff Harvey McAlister from San Francisco, California A Teenager – Kathleen Scott, Sally Trainer, Phoebe Palmer

383

missionary in Yokohama, Japan and also Africa, and Egypt, Jerusalem and in Africa with Lucy Farrow and Julia Hutchins

• Bennie Mason, Annie E. Kirby, Gaston & Daniel Espinoza, Luis Lopez, Juan Navarro, Estrelda Alexander, Mrs. Milla, Sister Rubley, Florence M. Luddon • Elder Henry, Mack E. Jonas, George G. Collins, Warren Faye Carothers, Arlene Sanchez-Walsh • George & Daisy Batman – Missions in Africa (Monrovia, Liberia) • Della Cline & Henry Prentice of Los Angeles • Henry McClain jailed, preached to Mexican in Spanish also jailed. • Pastor E. P. Ryland, W. M. Collins – a Baptist preacher • James Alexander, John Hughes, Edward Wesley Doak • Will Trotter, Joseph Warren, Mrs. Callaway, W. B. Godbey • Paul Bettex, missionary to South America and China • Samuel Murphy, Mrs. Jones - Oklahoma • Phebe, Emma, Wanda, Eleanor, Albert Conway • Johanna Eibinfelat - Hungarian immigrant • George N. Eldridge - Bethel Temple Los Angeles • Brigido Perez to San Diego, California • Elsie Robinson, Lee Hall, Harry Van Loon of Los Angeles, CA. • Pastor Owen Adams of Monrovia, California • Rosa Pittman, Bertha Milligan, Cora Fritsch – China Missionaries • Brent Berntsen, Roy Hess, Hector and Sigrid McClean, Paul & Nellie Bettex – all become missionaries to China • Mary Perkins, Miss Nancy Starret - Cincinnati, Ohio • Adolpha de Rosa & Harmon Clifford went to Oakland, California. • Lula Miller, W. Solkeld and his wife went to Oregon. • Frank Ewart, Clara Pierce, Phoebe Sargent, Mr. & Mrs. Carlos P. Huntington, Cecil Polhill, Paul Bettex, Mack E. Jonas, Mrs. Lemon, William Bowden, William Manley. Apostolic Faith Credentialling Committee (1906)384. Standing (L to R) Phobe Sargent385, Bro. G. W. Evans386, Jennie Moore (later married Seymour), Glen A. Cook, Florence Crawford, Thomas Junk, Sister Prince. (Sitting) May Evans, Hiram W. Smith,

384

This committee was also tasked with overseeing finances and publications for the nascent Apostolic Faith Mission. "For Such a Time as This: The Story of Bishop William J. Seymour and the Azusa Street Revival" (Ph.D. Dissertation, University of Birmingham, 1981). 385 "For Such a Time as This: The Story of Bishop William J. Seymour and the Azusa Street Revival" (Ph.D. Dissertation, University of Birmingham, 1981). 386 Reportedly the first person to receive the Baptism of the Holy Ghost at the Azusa Street mission. Heritage Magazine. Early Pentecostalism in Springfield Mo. 2017-2018. Volume 37 & 38.

William J. Seymour, Clara Lum and Mildred Crawford (Daughter of Florence Crawford).387 1906

January. Despite opposition from Warren Fay Carothers because of her gender, Lillian Thistlethwaite is appointed as General Secretary of the Apostolic Faith movement.388

1906

August 12. Frank Bartleman claims he became disenchanted with the Apostolic Faith Gospel Mission leaders in Los Angeles and starts his own church. “According to Bartleman, the Spirit revealed a dangerous pitfall for the mission—the “party” spirit, which was Bartleman’s euphemism for denominational sectarianism. He delivered a message at Azusa, warning the saints to avoid becoming “entangled again in a yoke of (ecclesiastical) bondage.” He firmly believed that sectarianism had “been the curse and death of every revival body sooner or later.” If the Apostolic Faith Gospel Mission was to succeed where others had failed, she would have to contend for unity and resist organization and formalism. Because he was not an insider in the Apostolic Faith Movement, he apparently did not realize that Seymour held ministerial license with Parham’s Apostolic Faith movement and considered his work in Los Angeles as part of the Apostolic Faith movement. Putting the name on the sign was just a confirmation.389 Bartleman’s worst fears for the mission were realized when the day after he delivered his portentous sermon to the Azusa congregation, the words “Apostolic Faith Gospel Mission” were crudely painted on the building’s clapboard side. According to Bartleman, the Lord said to him: “This is what I told you.” This was enough for Bartleman to declare: “They had done it.” There is a sense of grave disappointment in Bartleman’s record of the change, which seemed so significant to him. He even declared: “The truth must be told. ‘Azusa’ began to fail the Lord also, early in her history.” Yet, Bartleman was more than willing to split the work and carve off some of

387

Apostolic Faith ministers charged with examining potential missionaries and evangelists for ordination and other spiritual and administrative oversight. Estrelda Alexander, The Women of Azusa Street, (Cleveland: Pilgrim Press, 2005), 12. 388 Ibid. Miller. Pg 39. 389 Goff. Pg. 128.

the followers to another Los Angeles location. Bartleman preferred splitting the work of the Apostolic Faith Gospel Mission to sectarianism. Claiming he was “Disillusioned by the move to put the name Apostolic Faith Gospel Mission on the building”, Bartleman began his own Pentecostal mission in an old German Church at Eighth and Maple about a mile from Seymour’s church in August 1906. Frank Bartleman said, the Lord had led him to the building back in February of 1906, two months prior to the commencement of meetings at Azusa, but it was occupied by the Pillar of Fire, an Independent Holiness group led by Alma White, and fierce opponent of the spreading Apostolic Faith Movement. However, by August, “The ‘Pillar of Fire’ group had gone up in smoke, not able to raise the rent because of declining participation as many of the congregation had been filled with the Holy Ghost speaking in other tongues. This made them unpopular in the Pillar of Fire movement and adds more reasons to the vivitrol directed to the AFM by White.” Bro. Fred Shephard provided Bartleman with the $50.00 for the first month’s rent.390 Reportedly, “Bartleman still recognized Apostolic Faith Gospel Mission as being the mother mission of the Apostolic Faith Movement in Los Angeles and there was no jealousy between himself and Seymour. In fact, both leaders visited either mission, back or forth. This was the beginning of a beautiful work which would flourish. God moved powerfully.”391 Yet, Bartleman’s prediction would prove true as the newly crowned “Apostolic Faith Rachel Sizelove Mission” would stumble through a plethora of man-made errors. First came when they distanced themselves from the Apostolic Faith leadership. They temporarily used the board they had formed to oversee the Apostolic Faith Mission. With the decision to become an independent mission, some of the ministers decided to start their own ministerial group. They called it the Pentecostal Assemblies. Later all white people were barred from leadership because of the forming of the all-white Assemblies of God. 390 391

Archive for the ‘Azusa Street’ Category. The Heavenly Anthem. 10 May 2011 Frank Bartleman How Pentecost Came to Los Angeles (Los Angeles: Frank Bartleman, 1925), 130.

1906

Ivey Campbell begins attending the 8th and Maple Street Church and also visits Apostolic Faith Gospel Mission on Azusa Street. She is baptized in the Holy Spirit. She previously claimed an experience of entire sanctification in 1901. Soon she began to preach in various churches and conferences in Ohio and Pennsylvania. She was one of the preachers at a Pentecostal camp meeting in Alliance, Ohio, in 1907, "that had a major impact on the spread of Pentecostalism in the northeastern U.S."392

1906

August 14. Lucy Farrow, Parham ‘s disciple, Apostolic Faith minister, Parham governess393 and Seymour‘s associate visited Houston and prayed for Goss to receive the Baptism of the Holy Spirit. Seymour had written to Parham seeking help at the troubled mission and Parham dispatched Farrow, Hall and other Apostolic Faith ministers.394

1906

August 16. Frank Bartleman is baptized in the Holy Spirit at a meeting at his newly planted church in Los Angeles with about 7 others present.395

1906

The Apostolic Faith Newspaper (from Los Angeles) printed this: “Four of the Holiness preachers have received the baptism of the Holy Spirit. Brother William Pendleton, his congregation being turned out of their church (building and denomination), is holding meetings at Faith Newspaper 1906 Eighth Avenue at Maple Avenue. There is a heavenly atmosphere there. The altar is filled with seekers; people are slain under the power of God and rising in a life baptized with the Holy Spirit.”396 Pendleton would become one of the early leaders of the original PAW.397 He joins Parham, Seymour, Sykes and a host of others who ignore the imprimatur of the Roman Catholic Church and use the same method of baptism as the Apostles; immersion in the name of Jesus Christ.

392

Women in Religion. Tim Naab It is believed by many, including this author that Lucy Farrow was very much a part of the Parham family and Charles Parham considered her a fellow minister. It seems that the idea of her serving as the Governess was merely a means of here being with the Parhams in racially segregated or racially motivated areas or conditions. 394 Goss, Winds of God, 98. 395 Frank Bartleman How Pentecost Came to Los Angeles (Los Angeles: Frank Bartleman, 1925), 5. 396 Apostolic Faith. Los Angeles. September 1906. 397 The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth. Vinson Synan Pg. 336. 393

1906

August 26. Parham signs ministerial credentials for Howard Goss that officially recognize Goss as State Director of Texas.398 Goss’ appointment as state director is important as the post was previously held by Carothers who did not agree with Parham about licensing people of color and women. Parham realized that Carothers was working against him (later he would realize that Goss was working with Carothers). Carothers continues to work to undermine Parham’s leadership over the Apostolic Faith Movement even though Parham dissolved Carothers position.

1906

August 27. Charles Parham leads a meeting where 54 are baptized. The Apostolic Faith State Encampment White Oak Bayou Texas.399 Among the topics ministered were “Preaching” by Miss Millicent McClendon, “Altar Work” by Miss Bird and more.400 That Women ministers were allowed by Parham to have such a prominent role in the Apostolic Faith movement was not acceptable to Carothers and would contribute to Parham dissolving Carothers position in the AFM.

1906

August 27. Letter to Parham from Seymour, “Dear Brother Parham, Sister (Anna) Hall (one of Parham’s team) has arrived and is planning out a great revival in this city, that shall take place when you come. The revival is still going on here that has been going on since we came to this city. But we are expecting a general one to start again when you come, that these little revivals will all come together and make one great union revival.”401

1906

September 1. First issue of the Apostolic Faith from Los Angeles is published. Parham has already been publishing under this name. As Azusa Street was part of the AFM of Parham there was apparently no controversy (at least at that time). The Editor is Clara Lum and Florence Crawford

More than 100,000 saved during the Welsh Revival.

398

From Infidel to Christ: Howard A. Goss Robin Johnston. Cover photo. Parham. Chapter XVI. A Call to Zion City. Page 151. 400 Houston Connection. Pg. 16 401 Hyatt. Pg. 5. 399

assists402 According to Alexander, “recognizing her skills as an editor, Seymour enlisted Lum to serve as the secretary and co-editor of the newsletter that he was beginning to publish, The Apostolic Faith.” (In 1908, Crawford would leave, move the printing press to Portland and continue the publication from there). Both Seymour and Parham gave her their blessings to print a Portland edition of the Apostolic Faith. This inaugural issue quotes Charles Parham as saying: “I rejoice in God over you all, my children, though I have never seen you; but since we know the Holy Spirit’s power, we are baptized by one Spirit into one body. Keep together in unity until 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 see all who have the full Gospel when I come.”403 The Los Angeles wing of the Apostolic Faith movement has grown to about half the size of the Houston branch. The Texas branch of the Apostolic Faith numbers more than 1000 spirit filled believers and 60 full time workers. In comparison Los Angeles was still a relatively small (but growing) group.404 It presents that the Zion Illinois group was probably the largest AFM Band with hundreds, perhaps thousands of ministers in Zion alone. 1906

September 2. William J. Seymour is quoted thus speaking of Charles Fox Parham, “He was surely raised up by God to be an apostle of the doctrine of Pentecost.”405

1906

September. Anna Hall and Brother “Irish” Lee, visit a Russian Church in Los Angeles. She spoke supernaturally in Russian. 406 A young man from Ireland, Robert James Semple receives the baptism of the Holy Ghost

402

There is debate about who was the editor and who was assisting with some historians claiming Lum as Editor and Crawford as assistant and other exactly the opposite. What is certain is that the two were the key people in the printing of the newsletter and when they relocated. Additionally, it seems evident that Clara Lum is the editor because she is an experienced editor and her departure from Los Angeles is the key loss to the newspaper being printed there. Originally from Wisconsin, Lum‘s family moved to Oregon while she was still a child. She later moved to Los Angeles to get relief from some chronic health problems. After a brief sojourn in the Midwest, working as an editor and writer for several holiness periodicals, Lum returned to Los Angeles in the spring of 1906, just as the Azusa Street revivals were beginning. Like many of her fellow Pentecostals, Lum‘s experience in the holiness movement laid the groundwork for her acceptance of Seymour‘s teachings on Baptism in the Holy Spirit. Lum began speaking in tongues and also reported to have been healed of her chronic illness. Alexander, The Women of Azusa Street, 53. 403 Apostolic Faith, September 1906. 404 Lawrence. Pg. 66. The reference is from Howard Goss. 405 The Pentecostal Baptism Restored. The Promised Latter Rain Now Being Poured Out on God’s Humble people. 406 Corum, Vol. 1, No. 1. September 1906. Also see, Houston Connection. Pg. 28.

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and becomes an evangelist. He would soon marry Aimee Kennedy and they would become missionaries to China.407 1906

September. Elmer Kirk Fisher starts the Upper Room in Los Angeles. Fisher was an assistant minister under William Seymour but left to create his own group. The Upper Room is in the Apostolic Faith Movement.408 Most of the white population from Apostolic Faith Gospel Mission moved to the Upper Room mission remaining in fellowship with Charles Parham. This presents as the result of the overbearing nature of Seymour’s leadership, the move by Seymour’s leaders to bar Parham from their premises and more. The division from Parham was ‘sold’ to the uninitiated as being Parham’s fault. Those who are better informed understand that Seymour was an Apostolic Faith Movement minister but some leaders at the Apostolic Faith Gospel Mission in Los Angeles held no allegiance to Parham (or anyone for that matter) and were conflicted for a variety of reasons.409 Most, if not all, of the leaders who encouraged Seymour to separate from Parham do not stay with him. Some leave in 1907, others in 1908 and more in 1909. By 1908, Upper Room would be the largest Pentecostal church in Los Angeles.410 The core of this church was people who had become dis-fellowshipped by various Holiness groups; primarily Second Pentecostal Church of the Nazarene and First New Testament church.411 It appears that the leaders of Upper Room worked closely with Seymour and others. “On Mondays, gospel workers from Seymour’s church and the other missions would meet together for prayer and council.”412 "There is a very sweet spirit of unity among Pentecostal missions in Los Angeles and workers in suburban towns. Every Monday morning, the ministers and workers from these different points meet together for prayer and counsel. The missions in Los Angeles are at 327 1/2 S. Spring, of which Bro. Fisher is pastor; 8th and Maple Ave., of which Bro. Pendleton is pastor; and 1321 E. 51st St., where Bro. and Sister Kent have charge. Workers from Long Beach, Pasadena, Clearwater, Anaheim, and other nearby places also

407

Robert Cornwall. Pondering on a Faith Journey. July 8, 2021. AZUSA BOOKS. THE AZUSA STREET MISSION TIMELINE by Amos Morgan. Copyright © 2007 by Amos Morgan 409 Frank Bartleman, Two Years Mission Work In Europe (Los Angeles: Frank Bartleman, 1926), 36-37. 410 Fulfilling God’s Work: Robert F. Cook—Missionary to India - See more at: http://www.faithnews.cc/?p=10993#sthash.JCtZJ3mJ.dpuf 411 Pentecostalism in America. R. G. Robins. Pg. 33 412 Bartleman. Pg. 36. 408

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come in. All are in one accord."413 It is evident that despite the separation from the Apostolic Faith Gospel Mission, Parham is well represented in these meetings. Robert and Anna Cook who become missionaries become part of the AFM. “Robert, come with me to a mission where the people speak in ‘other tongues,’ as they did in the early church. I tell you it is all so wonderful. Every time I go there, I am blessed.” With that brief but enthusiastic invitation from his father, Robert Cook and his wife, Anna, found themselves in the Upper Room Mission on South Spring Street in Los Angeles, California.” Robert and Anna Cook with their daughters Blossom and Dorothy in 1913—the year they arrived in India.

“Edward F. Smith said, "God shook the earth and he shook religious world, all at the same time." Smith, himself, got saved in 1907. He had been a member of the Christian church which he described as "dead." After his conversion, he attended the Upper Room Mission pastored by Elmer Fisher. George Studd, world famous cricket player and brother to the famous missionary C. T. Studd, was an assistant at the Upper Room. Smith received the Holy Spirit baptism at the Upper Room in 1909 after many people had left Apostolic Faith Gospel Mission to attend there.”414 “Smith's wife was a cousin of A. G. Osterburg. She received her Holy Ghost baptism in Chicago on December 31, 1906.”415 1906

September. Charles Parham has Camp meeting in Baxter Springs Kansas. During this meeting he feels called to go to Zion City. The shaman Dowie has led many people astray, but Parham feels like there are good people there he might help. Seymour has also written Parham urgent letters expressing a great need for Parham’s help. Seymour wanted him to come because of some serious concerns. A relentless media was making it even worse.416

413

AZUSA BOOKS. THE AZUSA STREET MISSION TIMELINE by Amos Morgan. Copyright © 2007 by Amos Morgan. 414 http://www.azusastreet.org/ParticipantSmithEdwardF.htm 415 http://www.azusastreet.org/ParticipantSmithEdwardF.htm 416 Parham. Chapter XVI. A Call to Zion City. Page 155.

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1906

Pentecostal Full Gospel Church Baltimore, Maryland founded by John W. Pitcher. He would become a well-known Hymnal publisher.417

1906

September 1. Apostolic Faith Movement comes to Zion Illinois. “Dowie had been discredited and displaced by equally disreputable Voliva and the people were in a terrible state of confusion and unrest. Hatred and malice, envy and strife reigned in this place which had been planned for a city of righteousness and peace.”418 Parham goes to Zion City Illinois.419 Zion was supposed to be an Independent Holiness movement but was Parham Family merely an elaborate Ponzi scheme. The baptism of the Holy Spirit with the evidence of speaking in tongues had not been experienced among the residents of Zion. Dowie had ruled Zion like a dictator of a small country. “It had but one church, a huge, frame, seventhousand seat facility known as Shiloh Tabernacle and permitted no other religious teachers within city limits.”420 All that would change as “Parham turned the city upside down inducing thousands to a belief in speaking in tongues, in non-resistance, in the doctrine that ‘the Lord will provide’ and in a missionary spirit. Dowie held tightly to the reins until financial disaster combined with rumors of Dowie’s sexual immorality and his doctrinal aberrations shattered his utopia.”421 Alexander Dowie had a stroke in 1905 while on a trip to Mexico. During his absence Wilbur G. Voliva had him deposed citing financial irregularities in the ministry. The two sides agreed on a stipend for Dowie for the rest of his life if he left the ministry. Despite attempts to unseat Voliva,

Zion Illinois

417

https://archive.org/details/spirituallifeson00pitc Parham. Chapter XVI. A Call to Zion City. Page 156. 419 African American Holiness Pentecostal Movement. Sherry S. Dupree. Page 128. / 420 Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture Pg. 72. 421 The Daily Sun. Waukengan, IL. Monday Dec. 7, 1908. 418

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Dowie never regained his position and died in March 1907.422 Parham arrives at the bequest of people in Zion who had enough of the religious shaman and tyrant, John Dowie. To the honest people of Zion, Dowie was a huge embarrassment and the ruin of many. Because there were no other churches in Zion and the new dictator (Voliva) would not let Parham speak at Shiloh Tabernacle, Parham held his first meeting in a hotel, Elijah Hospice. The services overflowed from the hotel’s largest rooms into the hallways. In response, Wilbur Glen Voliva passed an edict prohibiting religious services in a hotel.423 Those who left or attempted to leave Zion had their life savings, properties and more embezzled by Voliva. Most notable of those divested in this manner was F.F. Bosworth. After embracing Pentecostalism, Bosworth went through a number of trials that helped form his character.[9] Bosworth, Lake, and other fleeing Parhamites had had all their savings embezzled by Dowie's bank, and they also vacated their property when fleeing Zion. None had any money, and they were forced into faith healing in order to make ends meet.424 Parham followers offered 5 private homes to Parham for services. Fred F. Bosworth’s home was literally converted to a meeting house. Services were held every night from 7 pm to midnight in all 5 homes. Hundreds of ministers, evangelists and workers went out from Zion after these meetings.425 Voliva would resort to various tactics to gain and retain control including have opponents arrested426 and bringing false charges

Lillian Thistlethwaite

422

Percival Serle (1949). "Dowie, John Alexander". Dictionary of Australian Biography. Angus & Robertson. Retrieved 2007-09-03. H. J. Gibbney (1972). "Dowie, John Alexander (1847– 1907)". Australian Dictionary of Biography, Volume 4. MUP. pp. 95–96. Retrieved 2007-09-03. The Life of John Alexander Dowie, Gordon Lindsay, Voice of Healing Publishing Co. 1951 423 Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture Pg. 72. 424 Perkins, Eunice M. (1921, 2nd Ed 1927). Fred Francis (Joy bringer) Bosworth - His Life Story. Bosworth. 425 Parham. Chapter XVI. A Call to Zion City. Page 157. 426 Fields White Unto Harvest: Charles F. Parham and the Missionary Origins of ... James Goff. Pg. 216

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against them.427 Despite all these attempts; Parham would continue to minister for the next 20 plus years. Lilian Thistlethwaite is a powerful influence in these Zion Illinois meetings. John G. Lake records, “[Lillian] was the woman who brought sanctification to my heart. It was not her preaching or her words. I sat in Fred Bosworth’s home one night. It was the living Spirit of God that came out of the woman’s life.” These meetings produced more than 500 missionaries and workers who went out into all the world including John G. Lake, Marie Burgess Brown, Martha Wing Robinson and F. F. Bosworth.428 1906

September 16. Thomas Ball (T.B.) Barratt ministers to large crowds at All Saints in the UK with Alexander Boddy.429 Boddy joined his peers (Parham, Mason, Seymour and many others on the subject of tongues. “One is often asked, Do you think anyone can have had the Baptism of the Holy Ghost and not have had the Sign of Tongues? I cannot judge another, but for me, Pentecost means the Baptism of the Holy Ghost with the evidence of the Tongues.”430

1906

September 20. The Apostolic Faith Gospel Mission in Los Angeles is not the only place plagued by fanaticism. New Testament Church (now located in New England Hall) Pastored by Joseph Smale makes the Los Angeles media with much of the same confusion as William Seymour is facing. One of Smale’s members claims to have heard from God that Smale must repent before he can be used by God. This story would be in the newspapers for weeks in the Los Angeles area.431

1906

September 26. Wilbur Voliva holds a meeting of the officers of the Dowie cult in Zion Illinois. In the meeting he demands, “You must choose me or this intruder who has stolen into our church. You cannot serve two leaders.” This is a reference to Charles Parham and the growing Apostolic Faith movement in Zion.432

427

New York Times. September 17, 1906. Pg. 7. Miller. Pg 34. 429 T. B. Barratt's personal diary, printed in the Redemption Tiding's Magazines of December 1933, January and February 1934. 430 Confidence 1 (April 1908): 18. 431 Los Angeles Evening Express (Los Angeles, California) · 20 Sep 1906, Thu · Page 7 432 Oakland Tribune (Oakland, California) · 26 Sep 1906, Wed · Page 8 428

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1906

September 26. While Voliva is holding a meeting about Parham, Parham is having a move of the Holy Ghost at the home of John Clark with hundreds attending.433 “Parham says that he has taken a deep interest in the Zionist movement since its inception and has followed the teachings of Dowie (this meaning he has watched Dowie’s false teachings). He asserts that God appeared to him in a dream two weeks ago and told him that Voliva was a false prophet and would lead the people of Zion into ruin. Ten days ago, Parham says that “the spirit” again appeared to him at Topeka and commanded him at once to go to Zion and combat the evil influences of Voliva.”434

1906

September 28. Parham had enough local support in Zion to have won an election against Voliva. Obviously, Voliva was intimidated by Parham.435 A victor in such an election would have ousted Voliva and installed Parham as general overseer of the Christian Catholic Apostolic Church.436 Parham had no interest preferring to continue the evangelistic style meetings he had conducted for years and would continue for the next twenty plus years.437 To show how powerful Voliva’s influence was we only have to look at the fact that schools in Zion taught that the earth was flat based on the belief of Voliva. Even globes were banned from Zion Schools. Ultimately, he bankrupted Zion City.438

1906

Apostolic Faith workers open a mission in San Antonio. Lemuel C. Hall and D. C. O. Opperman join the Apostolic Faith movement but shortly work with Carothers to conspire against Parham.439

1906

Mr. and Mrs. Walter Oyler, the family who first invited Parham to Texas and were baptized in Orchard, Texas accompany Lucy Farrow and visit

433

Oakland Tribune (Oakland, California) · 26 Sep 1906, Wed · Page 8 The Topeka Daily Herald: September 26, 1906 435 Waukengan Daily Sun. September 29, 1906. Pg. 1. 436 Waukegan Daily Sun. September 21.1906. 437 Fields White Unto Harvest: Charles F. Parham and the Missionary Origins of … James Goff. Pg. 217. Also See: Former Galena Preacher May Oust Overseer Voliva. Miscellaneous clippings in PSD. Sept. 26, 1906, pg. 7. September 27, 1906, Pg. 2, 4. Prior to Parham’s success in Zion people considered Crosby (who had 60 converts) Voliva’s major opponent. Voliva becomes alarmed at the size of Parham’s Apostolic Faith meetings and sets out to defeat Parham’s influence by any means possible. Voliva was facing an internal battle as well. Philip Cook’s study of Zion noted it was not until April of 1908 that Voliva could claim to be the sole overseer of the Christian Catholic Apostolic Church. See Cook. Pg. 407. 438 http://ncse.com/blog/2014/08/voliva-0015774 439 Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. Pg. 82. 434

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the Apostolic Faith Gospel Mission on Azusa Street in Los Angeles California.440 1906

October. Henry McClain reported to The Apostolic Faith that while he was in jail for an unidentified offense, he held bible studies for his Mexican cellmates. ―As soon as we would come in after supper, McClain remembered, ―after working on the chain gang during the day shoveling dirt, I would get my Bible and call the men into the big room and the Lord gave me their tongue, the Mexican language.441 This is another of many incidences where the Holy Spirit used the Gift of Tongues to aid in communication and leading people toward salvation.

1906

October 2. The Duncan Sisters open their Bible Training School with 14 full time and 6 part-time students.442 The Duncan Sisters promote the work of the AFM but join a growing chorus of persons concerned about the fanaticism coming from the Apostolic Faith Gospel Mission (aka Azusa Street Mission). They concluded that the movement was of God but not everything that was in the movement was from God. They held special meetings for the purpose of waiting upon God.443

1906

October 7. T. B. Barratt is filled with the Holy Ghost evidenced with speaking in other tongues. Barratt had hoped to make it to the Los Angeles Outpouring to receive his “Pentecost”. However, he did not have the funds for the journey. Nevertheless, Charles F. Parham’s Apostolic Faith ministers made their way to New York where Barratt was staying in the home of A. B. Simpson.444

1906

October 23445. In response to urgent letters from William J. Seymour, Charles Parham leaves the growing meetings in Zion446 in the care of

440

The Apostolic Faith [Los Angeles, CA] 1.3 (November 1906): 1. Henry McClain, In Jail for Jesus ‘Sake, The Apostolic Faith [Los Angeles, CA] 1.3 (Nov 1906): 4 442 Elizabeth Baker. Chronicles of a Faith Life. Rochester, N.Y. DuBois Press. Pg. 64. Marion Meloon. Ivan Spencer: Willow in the Wind. Plainfield, N.J. Logos International, 1974. 443 Elizabeth Baker. Chronicles of a Faith Life. Rochester, N.Y. DuBois Press. Pg. 64. Marion Meloon. Ivan Spencer: Willow in the Wind. Plainfield, N.J. Logos International, 1974. 444 Gee, Donald (1941). The Pentecostal Movement. Elim Publishing. p. 14. 445 Parham. Chapter XVI. A Call to Zion City. Page 160. 446 Goff. Pg. 127. 441

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Lilian Thistlethwaite.447 and visits Azusa in late October.448 Seymour is very concerned about wide-spread opposition to the Apostolic Faith Gospel Mission. For example, Alma White, is telling all who will listen that Seymour is demon possessed and a fake. She says that the meetings at Azusa are sexual in orientation. She claims there is kissing, witchcraft and more.449 Seymour was aware of these reports and had expressed as much to Parham via letter. Seymour hoped Parham would help put an end to this chatter. At the Apostolic Faith Gospel Mission (Azusa Street), Seymour introduces Parham as his ‘father in this gospel of the Kingdom’.450 The long-awaited arrival of the Parham to Los Angeles was tumultuous. Parham agreed with Seymour (Seymour had previously written to Parham) that the Azusa Street was being overrun by fanaticism.451 Then, upon his arrival Seymour conveyed to Parham that “he could not stem the tide” of the fanaticism that had taken over the meetings. Parham would be the second key figure (the first being Frank Bartleman) who would point to the imminent failure of the Apostolic Faith Gospel Mission if the fanaticism continued uncorrected. Historians rarely get this part of the history correct instead lending ear to the racial narrative in the United States and claiming racial division between Parham and Seymore. To take such a point is sad, as there were no such divisions based on skin color in the AFM. Those who had racial hatred left the AFM. The issues in Los Angeles were spiritual and became enthralled in church politics. The leaders at the Apostolic Faith Gospel Mission on Azusa Street were predominately white. If there was racism it was these white leaders taking advantage of William Seymour. Parham said, “I sat on the platform in and saw manifestations of the flesh, spiritualistic controls, saw people practicing hypnotism at the altar over candidates seeking the baptism; though many were receiving the real

447

Parham. Chapter XVII. Try the Spirits. Page 161. THE PAST: Historical Roots of Racial Unity and Division in American Pentecostalism by Cecil M. Robeck, Jr. Pg. 21 449 Pragmatist Philosophy and Dance. Eric Millis. 2019. Pg. 78. 450 Parham. Chapter XVII. Try the Spirits. Page 163. 451 Parham. Chapter XVII. Try the Spirits. Page 163. 448

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baptism of the Holy Ghost.”452 “After preaching two or three times (meetings), I was informed by two men, one of whom was the hypnotist (I had seen him lay his hands on many who came through chattering, jabbering and sputtering speaking no language at all) that I was not wanted in that place.”453 Parham’s dismissal from the building that housed the Apostolic Faith Gospel Mission on Azusa Street was unceremonious and a tragedy for all involved. Parham had helped to finance the acquisition of the building that he was being barred from. Likely he could have mounted a legal challenge. Apparently, he never considered such. This action did not derail anything for Parham who simple moved to another location in Los Angeles. In fact, it is hard to see where this action has any real impact on Parham or his ministry other than Parham did not preach as the AFM Mission. Most (if not all) of the ministers who were connected to the Apostolic Faith Movement continued their alliance. There is no record of anyone even turning in their credentials as a result of the schism – including William Seymour. It is evident that the Apostolic Faith Gospel Mission just became an independent church. No one at the time called it racist. Later, racists and political opportunists started calling the incident racist, but this was after the formation of the all-white Assemblies of God in 1914 and Seymour’s denunciation of their racially motivated rhetoric. While there is considerable rhetoric about the issue being racial, the fact remains that the leadership of Azusa was predominately white as was the membership. The disagreement between the white leaders of the Apostolic Faith Gospel Assembly and Charles F. Parham who was white being construed as racist is disingenuous. For Seymour, this was the beginning of the end for his revival but not for the greater Los Angeles Outpouring. Parham would continue to hold more sway (even in Los Angeles) than his protégée, William J. Seymour, in the growing Apostolic Faith and Pentecostal movements. Seymour kowtows to the leadership who bar Parham from having more meetings in their building. This became like the loose thread pulled from the sweater causing everything to unravel. A. Seymour barred all the Hispanics from his building. B. Editor Clara Lum moves to Portland, Oregon. She was reportedly considered at one point to be a potential bride for the bachelor, 452 453

Parham. Chapter XVII. Try the Spirits. Page 163. Ibid, Parham.

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Seymour, until advised against such by Charles H. Mason. C. The departure of Florence Crawford who took the Apostolic Faith newsletter with her and claimed the headquarters was not in Oregon. Crawford had also been appointed State Director of Parham’s Apostolic Faith and used the confusing to make her own ’play’. Seymour claimed the newsletter was his, but in fairness it really belonged to Charles Parham who had loaned it to him. However, it does not present that Parham cared to fight about the situation. While Parham had a national pulpit, without the paper Seymour had none. This explains his anger and willingness to fight over the issue. The fact is that the Apostolic Faith was an international movement and Seymour although important was merely a local pastor of one of thousands of congregations. D. The departure of Frank Bartleman who was the first to leave and, in some measure, split the Apostolic Faith Gospel Mission. E. The continued growth of the Apostolic Faith movement in the Los Angeles area which including Annual Apostolic Faith Camp Meetings and more, but Seymour was not a key person in these events. Other Apostolic Faith ministers like Maria Woodworth-Etter were preferred to Seymour and many more events. “For the Azusa Mission, the lack of a national newsletter resulted in a devastating blow to its prominence. For Seymour, this resulted in another battle wound, weakening his vision for the transcendent unity he was known to preach. Over time, this would result in a degree of reversal from his initial vision of interracial and ecumenical Christian unity. Even as early as August 1908 it was reported that although there were still several white people attending the meetings, the Azusa Mission was “entirely controlled (humanly speaking)” by a black leadership team.”454 Later, 1914, Seymour would formally bar all the white leaders from the building in response to the formation of an all-white Assemblies of God. Some historians explain this away as related to some bad experiences by Seymour (that these historians have invented to meet their personal narrative). Although the struggle was more about church politics than race. The barring of white leaders from Azusa was not in response to Parham (1906), Crawford (1909) or Durham (1911). The fact is white leaders were barred from the Azusa Street Mission in response to the creation of the allwhite Assemblies of God.

George B. Studd, “Los Angeles,” Confidence, August 15, 1908, 10; qtd. In Martin, The Life and Ministry, 283. 454

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The pattern of the Assemblies of God leaders is to use black ministers. They used William Seymour’s good friend and, in some measure, “disciple”, Charles H. Mason. While Mason was fighting an insurgency in his own Church of God in Christ, Assemblies of God leaders claimed a bogus group was associated with Mason. Obviously, there was no intent to work with Mason but rather just to use the name of his group while they organized their all-white group. The AG continued to use Azusa Street as they saw it as a political opportunity to continue their personal war with Charles F. Parham. In like manner, J. Roswell Flowers attempted to use Garfield Thomas Haywood and when he was unsuccessful, Flowers and his friends turned viciously on Haywood and treated him like a cur dog (or worse). Seymour could see these same men, claiming origin and allegiance to Azusa Street while at the same time misrepresenting the history of the ministry and excluding the leaders of Azusa Street from their all-white organization. Seymour knew personally, that while Charles Parham had treated him like a son with great dignity and respect, leaders in the AG were not so welcoming. In fact, the Parham-Seymour relationship would be continued by their widows even after their passing. Seymour had personal experience working with W. F. Carothers and Howard Goss and other Texans. None of these were on his list of ‘close buddies’. Rather, he knew exactly how racially oriented and self-centered they operated. Sadly, Seymour did a “two can play that game’ and barred all white leadership at the Apostolic Faith Gospel Mission. While there is an attempt by many historians to paint Parham as the problem. It was only Parham’s challenge as long as he was in a place of leadership. Seymour’s leadership team deciding they did not need Parham relieved him of the responsibility. Churches leaving their denomination or group are hardly news. Most historians miss the point that most (if not all) of the white people had already left Seymour and were with Elmer Fisher or William Pendleton by the time of Parham’s arrival. They would visit but the Apostolic Faith Gospel Mission was no longer the epicenter of the movement. The showdown with Parham would be the beginning of the end for Seymour’s congregation, but not for the Los Angeles Outpouring which was gaining momentum daily. For the record, the rifts in the meetings were evident very early on and by August one of the contributors (and the best-known historian), Frank

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Bartleman, had departed to start his own church and many of the white members had already departed to attend the Upper Room pastored by Elmer Fisher. These two are never accused of racism because the charge is not based in fact, but rather in political agenda. “By the end of 1906, most leaders from Azusa Street had spun off to form other congregations, such as the 51st Street Apostolic Faith Mission, the Spanish AFM, and the Italian Pentecostal Mission.”455 “According to the biography of one of Parham’s associates, Howard Goss, the original school in Houston began to hear reports of fanaticism and “fleshly manifestation” before Parham arrived. This spurred the visit by Charles Parham. Goss reports that Parham’s advice went unheeded, however, as the leaders of the Azusa work “felt they had received a greater power in Los Angeles than had been known before.”456 What none of them knew at the time was that Florence Crawford would also leave and take Clara Lum with her and with them the Apostolic Faith newsletter they were printing. To be sure Parham was very upset with what he saw at Azusa. “He labeled it a “counterfeit Pentecost”, but he also said there were genuine Metropolitan Hall in Los Angeles where Parham held meetings in people receiving the Holy Ghost 1906. there.457 “Parham’s falling out with Seymour has often been ascribed to racism. William Seymour never made this accusation, nor did even his enemies accuse him of racism while he was alive.”458To be sure there was racism. Seymour would be guilty of racism as would William Durham and certainly others. The decision to leave their alliance with Parham effectively opened the door to others who

Archive for the ‘Azusa Street’ Category. The Heavenly Anthem. 10 May 2011 Ethel E. Goss, The Winds of God: The Story of the Early Pentecostal Movement (1901-1914) in the Life of Howard A. Goss, 2nd ed., edited by Ruth Goss Nortjé, (Hazelwood, MO: Word Aflame Press, 1978), 72. 457 Charles F. Parham, “New Year’s Greetings,” The Apostolic Faith [Baxter Springs, KS.] (January,1912), 6. He may well have drawn from the Reverend Burdette’s sermon of September 1906. Parham, “New Year’s Greetings,” 6. See also Charles F. Parham, “The Apostolic Faith,” The Apostolic Faith [Baxter Springs, KS.] 1:8 (October 1912), 6 where he continues to criticize the manifestations at Azusa Street as nothing more than the common practices “by the Negroes of the Southland”.2. 458 Across the Lines: Charles Parham’s Contribution to the Inter-Racial Character of Early Pentecostalism, Eddie Hyatt. December 20, 2004. Pg. 4. 455 456

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would like to be part of Parham’s AFM. This is seemingly unconnected bit would lend to further undermining Seymour as a key leader in the Apostolic Faith. Effectively, he was the leader at Apostolic Faith Gospel Mission (also known as Azusa Street Mission) only. While many would give credit to the Apostolic Faith Gospel Mission in Los Angeles (including a plethora who were never there), few saw Seymour as the leader of the movement. Sarah Parham recalled the events this way, “W. J. Seymour in his first paper gave a true account of the origin of the work, but after he failed to receive the message Mr. Parham brought, he was oppressed with a spirit of leadership and sought to prove the was where the baptism of the Holy Spirit first fell. Mr. Parham went to him and plead for him to repent to God and man for trying to deceive the people and reject leadership and exalting of self or God would humble him. We may deceive men, but we cannot deceive God.459 Goff concluded that Parham was a benevolent paternalist who believe in radical salvation and the universality of Pentecostal power.460 A Prophetic Game of Spiritual “Russian Roulette”? When Seymour has his leadership challenged by William Durham it is Seymour’s mentor, Charles Parham that comes to his rescue. “Apparently the Lord was showing people in the opposition camp the same thing. The rancor escalated to the point where Pentecostal veteran Charles Parham (who never wavered from his strong support of Wesleyan sanctification) weighed into the fray in early January 1912. He prayed a remarkably rash — and (as it turned out) prophetic — prayer. “If this man’s doctrine is true, let my life go out to prove it; but if our teaching on a definite grace of sanctification is true, let his life pay the forfeit.”461 Sarah E. Parham. “Try the Spirits”. The Life of Charles F. Parham. Pg. 164. Goff. 1988. 1911. 461 Edith Waldvogel Blumhofer; The Assemblies of God: A Popular History; (Springfield, MO: Radiant Books/Gospel Publishing House, 1985), p. 43. This type of prophet vs. prophet showdown isn’t completely unprecedented in Scripture. In fact, two Old Testament scripture passages come to mind. The more well-known of the two is Elijah on Mt. Carmel (1 Kings 18:17-40) when the Tishbite challenged, “How long halt ye between two opinions? …the God that answereth by fire, let Him be God.” (vv. 21,24). By day’s end, 450 false prophets had met their doom. Then there is the story in Jeremiah 28 about the opposition the false prophet Hananiah made against Jeremiah’s word from God. God spoke through 459 460

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In the June 1912 edition of his publication The Apostolic Faith, Parham declared: Durham, of Chicago, is now riding blindly to his fall. I want to say as a messenger of God, and the senior preacher of the Movement, that all men who seek leadership in this work and assume the power that alone belongs to the Messenger of the Covenant—the Holy Ghost, will fall…462 Friend or foe, it must have caught everyone off guard when Durham—in the prime of his life and just shy of his fortieth birthday—died suddenly on July 7th of that same year. Says James R. Goff, Jr., one of Parham’s biographers, “Parham felt that God had properly answered his prayer.” 1906

William (Seymour) apparently had a superiority complex. Charles (Parham) said of Seymour, “He had the spirit of being ‘the one’.463 There is one seldom reported point of supposed contention between Charles Parham and William Seymour. This is baptism using the single name of Jesus. However, the point is uncertain as there are those who were baptized by Seymour at the Azusa Street Mission whom Seymour baptized in Jesus’s name. Whatever the case. Parham started a second mission in California and aligned with likeminded ministers including Dr. Sipes who is important in the AFM, but little is known about him.464

1906

November. Warren Faye (W. F.) Carothers of the Apostolic Faith movement publishes a 31-page document called The Baptism with the Holy Ghost and Speaking in other Tongues. The publication was printed in Zion City, Illinois. Probably, printed in Zion City because Carothers has made friends with Parham’s enemies there. Carothers

Jeremiah, telling him that He would kill Hananiah “this year” (v.16), and Hananiah died later that same year (v.17). As sobering and unpopular as the thought may be, God is not averse to taking the life of one who opposes Him (even in the New Testament, as witnessed by the sad story of Peter’s prophetic pronouncements against Ananias and Sapphira in Acts 5:1-11). 462 Charles F. Parham, The Apostolic Faith (Baxter Springs, Kansas), Vol. 1, No. 4, June 1912, pp. 8-9. Whether by popular demand or (one is tempted to think of this as more likely) as a “See, I told you so!” Parham reprinted this article in its entirety in Vol. 2, No. 7 (September 1913) on pp. 9-10. 463 The Azusa Street Revival: No Racism; Only Persecution of Jesus Name…Amen. “Charles Parham, the Father of the Oneness Apostolic Pentecostal Movement. A Brief Life of Charles Fox Parham from Apostolic Archives. Hannah Faith. Pg. 97. 464 The Azusa Street Revival: No Racism; Only Persecution of Jesus Name…Amen. “Charles Parham, the Father of the Oneness Apostolic Pentecostal Movement. A Brief Life of Charles Fox Parham from Apostolic Archives. Hannah Faith. Pg. 97.

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made it clear that baptism of the Holy Ghost evidence by speaking in other tongues was necessary to salvation. He asserted that the Apostolic Faith was the restoration of the Pentecostal movement.465 1906

November 7. Parham holds meetings in Los Angeles at Temperance Temple.466. “Charles Parham rented the W.C.T.U. (Women’s Christian Temperance Union) building on Broadway and Temple Streets, in Los Angeles, and opened a great revival Women’s Christian of his own.”467 While historians ignore her Temperance Union (1907) Anna Hall, who had worked alongside Parham in the initial Houston campaigns and come to Los Angeles to help Seymour, left the Azusa meetings to assist Parham. Without the imprimatur of Charles F. Parham, the Mission on Azusa Street was little more than an old building. In the end the congregation dwindled to nothing, and the building was demolished.468 Parham holds daily meetings at the W.C.T.U. building was known as Temperance Temple as well as Metropolitan Hall.469 Great numbers were saved, marvelous healings too place and between two and three hundred who had been possessed of awful fits and spasms and controls in the Azusa Street work were delivered and many spoke in tongues.”470 Parham’s original understanding and assessment of what was transpiring at the Azusa Street mission is quantified.

1906

While Parham is in Los Angeles, his team opened a work in San Antonio, Texas where L. C. Hall and D. C. O. Opperman joined their ranks. Camp meetings, short-term Bible institutes and evangelistic campaigns absorbed all of their time.471

465

The Baptism with the Holy Ghost and Speaking in other Tongues. Carothers. Pg. 25. Zion City, Illinois. 466 Mr. W. R. Quinton announced that Parham's faction would “conduct dignified religious services and have no connection with the sort which is characterized by trances, fits and spasms, jerks, shakes and contortions. We are wholly foreign to the religious anarchy, which marks the Los Angeles Azusa Street meetings, and expect to do good in Whittier along proper and profound Christian lines;” in “Apostolic Faith People Here Again,” Whittier Daily News (13 December 1906),1. 467 http://www.apostolicarchives.com/historical-timeline.html 1906. #14. 468 Estrelda Alexander, The Women of Azusa Street (Cleveland, TN: Pilgrim Press, 2005), 130 469 “Hold Meetings Daily.” L. A. Herald, 7 November 1906, p. 7. 470 Ibid. Parham. Pg. 164. 471 Edith Waldvogel. Blumhofer Restoring the Faith. Pg. 82. 1993.

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1906

November. Frank Bartleman turns the leadership of his nascent church over to William Pendleton.472 Pendleton, like Parham, Seymour and others uses baptism in Jesus’ name just like the Apostles. Bartleman served only a short time here (about a month) and Pendleton was with him from the inception so some show this as a joint venture from the beginning. This is fine and reflects the spirit of Bartleman as ready blur the color line.

1906

November. Gaston Barnabas Cashwell visits churches in the Los Angeles Outpouring including Azusa Street.473

1906

George G. Collins, one-time farmhand for the 101 Ranch in Oklahoma is ordained at Azusa Street. Reverend Glenn Cook, who had been in California at Azusa Street now comes back and goes to Lamont to conduct a Pentecostal revival. 474

1906

Church of God in Christ Mountain Assembly established in Jellico, Tennessee.475

1906

Parham still in Los Angeles is blackmailed via telegram by Warren Fay Carothers.476

1906

November 15. T. B. Barratt both spoke in tongues and sang in the Spirit. “I was, like Daniel, completely helpless during God's divine touch and had to support myself with a table on the platform where I sat and slid down onto the floor. Again, my speech organs began to move, but no sound could be heard. He said that at four o'clock in the morning, he was speaking in tongues in several languages. He sang in the Spirit and his voice was different, clear, strong, and pure. Through the newsletter Byposten, in Norway, Barratt wrote about what had happened to him in the United States. His articles from New York told of a "Pentecost anew. Los Angeles has been visited by an awakening reminiscent of the one described in the second chapter of Acts"477 and "A flash of light from the

472

Frank Bartleman How Pentecost Came to Los Angeles (Los Angeles: Frank Bartleman, 1925), 130. Pentecostalism in America. R. G. Robins. Pg. 33. 474 Martin, pg.13 475 The Encyclopedia of Cults, Sects, and New Religions by James R. Lewis. Page 201 476 See David D. Daniels, “Charles Harrison Mason: The Interracial Impulse of Early Pentecostalism,” in Portraits of a Generation: Early Pentecostal Leaders, ed. James R. Goff, Jr. and Grant Wacker (Fayetteville, AR: The University of Arkansas Press, 2002), 264-5. 477 Byposten, 6 October 1906. 473

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west. When I received my baptism in the Spirit." 478 According to Barratt, he was the first in New York to have experienced baptism in the Spirit like those in Los Angeles. Like Parham, Barratt was a Methodist Episcopal minister, but his receiving the Holy Ghost evidenced by speaking in other tongues began a series of events that led to the end his tenure with the Methodist movement. The aftermath was the beginning of the Pentecostal movement in Norway.479 1906

From the time Bosworth received his Pentecost experience, Bosworth felt driven to share the new life he experienced. One early account says he immediately took a job selling pens so he could have an opportunity to testify to others. A group including Bosworth and Lake began preaching on streets of nearby towns such as Waukegan in late 1906 where they introduced speaking in tongues.480

1906

December. Parham returns to Zion.481 Blocked by Wilbur Voliva and others from getting a building to hold meetings; Parham pitched a tent that would seat 2000 people. On New Year’s Eve he preached to an excited crowd of thousands. Several men approached him afterward about planting a church there, but “Parham was against the idea. He said he was not there for personal gain and believed America had enough churches but what Zion needed was more spirituality in the churches that were there.”482 Parham makes it clear he wants the move of the Holy Spirit unrestrained by men and organizations. One of the Zion City Churches did respond by becoming an Apostolic Faith Movement Church.483 This would open the doors to others who were connected to Zion such as William Hammer Piper. Parham continues evolving the Apostolic Faith Movement by resigning from a role that he had created calling himself the “Projector of the Apostolic Faith Movement”. In September he had dissolved most other positions in the AFM.484 He then stated in his newsletter, Apostolic Faith, “I simply take my place among the brethren to push the Gospel of the Kingdom as a witness to all nations”. Other men, most notably Howard

478

Byposten, 3 November 1906. https://en.wikipedia.org/wiki/Thomas_Ball_Barratt#cite_note-9 480 Waukegan Daily Gazette November 19, 1906 481 God’s Generals. Charles F. Parham. Robert Liardon. “PART HAM” 482 Ibid. Liardon. 483 Ibid. Liardon. 484 Ibid. Liardon. 479

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Goss and Carothers did not embrace Parham’s new exuberance and coveted their positions that Parham dissolved. Apparently, they preferred organizationally controlled ministers. 1906

December. “Bro. Glenn Cook began an effective evangelistic campaign throughout the West, Midwest and South, spreading the Pentecostal message. He arrived in Lamont, Oklahoma 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, he 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 adherents in the South, while their founder and Bishop, Charles H. Mason, was on site at Azusa receiving the Holy Ghost.”485

1906

Apostolic Faith outpouring at Hebden Mission in Toronto Canada. Parham’s Apostolic Faith movement continues to expand. The Apostolic Faith Ontario District is organized.486

1906

December 4. Fresh off the sting of being forced to allow his board to oust Charles F. Parham from preaching at their church, William J. Seymour continues to backtrack. Parham had made the long journey to Los Angeles at Seymour’s request to help Seymour with troublesome elements at the Apostolic Faith Gospel Mission meetings. In spite of the fact that both Parham and Seymour knew these were serious problems, the board was unwilling to allow Parham (or apparently anyone) to deal with the challenges. Now, faced with his own words where he declared Parham the Apostle of the Apostolic Faith movement, Seymour kowtows to his editorial staff and they print, “… The Lord is the founder, and He

485

Glenn Cook: Oneness Apostle 19 October 2010 Whitt, Irving Alfred. "Developing a Pentecostal Missiology in the Canadian Context (1867-1944): The Pentecostal Assemblies of Canada." Ph.D. theses, Fuller Theological Seminary, 1994. Unger, Walter. "'Earnestly Contending for the Faith': The Role of the Niagara Bible Conference in the Emergence of American Fundamentalism, 1875-1900." Ph.D. thesis, Simon Fraser University, 1981. 486

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is the projector of the faith.” Leaving the mess unsolved and most of the local following heading for the exits.487 1906

December 5. Pentecostal meetings are held in Akron Ohio. The host is pastor C. A. McKinney formerly a Christian Missionary Alliance missionary to Africa. Ivey Campbell is the minister.488

1906

December 8. Apostolic Faith Movement meetings in Los Angeles with Charles Parham.489

1906

December 11. Robert Edward McAllister490 receives the baptism of the Holy Spirit at the Apostolic Faith Gospel Mission in Los Angeles.491

1906

December 25. Missionary Daniel Berg recognized some of the languages used by the singers, including Hindustani and Gujerathi. On Christmas Day 1906, the Apostolic Faith Gospel Mission saints experienced the phenomenon during an all-day meeting, and the singing was fittingly interpreted: “Glory to God in the highest and on earth peace, good will to men.” According to Bro. Berg, “People are melted to tears in Smith Wigglesworth hearing this singing. It is the harmony of heaven, and the Holy Ghost puts music in the voices that are untrained.”492

1906

December 30. Levi Lupton, a well-known Quaker is baptized in the Holy Spirit at a meeting held in his school in Alliance Ohio493 where Ivey Campbell is ministering.494

1906

Apostolic Faith newspaper of Charles Parham is printed in Zion City, Illinois. Some saw this as Parham moving his headquarters to Zion. However, it appears that he printed the newsletter there because he was ministering there. There is nothing (other than the paranoia of Voliva and Carothers to indicate that Parham ever made a plan to permanently be at

487

The Holy Spirit Bishop of the Church. Apostolic Faith (Los Angeles). 9. June 1907. 1 Faces of Renewal: Studies in Honor of Stanley M. Horton Pg. 197. 489 Los Angeles Evening Post-Record (Los Angeles, California) · 8 Dec 1906, Sat · Page 8 490 Strange Fires. The New Order Of The Latter Rain by L. Thomas Holdcroft, 1980 491 Miller. Canadian Pentecostalism. 25, 62, 65-66, 111, 117. 492 Ibid. Anthem. 493 Disfellowshipped: Pentecostal Responses to Fundamentalism in the United. Gerald King. Pg. 39. 494 Ibid. Faces of Renewal. Pg. 197. 488

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Zion. This issue features an article of Parham rebuking the antics of the Azusa Street leaders and clearly affirming his role as leader of the AFM.495 1906

Dunn, North Carolina, Cashwell rented a large tobacco warehouse and announced plans for a New Year’s Eve revival. Along with many laypersons, almost all of the ministers of the PHC, 2nd Annual Bible Conference. Shreveport, LA 1924 the Fire-Baptized Holiness Church (FBHC), and the Free-Will Baptist Church, sought and accepted the Pentecostal experience. Cashwell preached Seymour’s doctrine, but Crumpler made his opposition to Cashwell clear. Through his paper, the PHC leader insisted instead that tongues-speech was just one of many gifts of the Spirit that could accompany a spiritual baptism. But Crumpler was fighting a losing battle as those receiving the Holy Ghost were speaking in other tongues as the Spirit gave utterance.496

1906

The Pentecostal Assemblies is created as a fellowship of ministers to bring some unity to the Los Angeles Outpouring.497 Reflecting the antidenominational mentality of the Apostolic Faith Movement and nearly all those association with the various outpourings from Topeka to Los Angeles and beyond this group would unanimously adopt “The Bible as their charter, constitution and by-laws” at their organizing meeting in October 1907.498

1906

December. Glen Cook ministers in Lamont, Oklahoma USA. Where members of the Fire Baptized group are filled with the Holy Ghost evidenced by speaking in other tongues.

1906

December 31. Gaston Barnabas Cashwell returns home to the Southeast from his pilgrimage to visit the revival in Los Angeles. Cashwell begins a series of meetings targeting the holiness groups. Many of the

495

Parham. Pg. 167. Asian Journal of Pentecostal Studies 1/2 (1998). Pg. 194. 497 Wade, Bernie. Original Pentecostal Assemblies of the World. The Pentecostal Assemblies of the World from its inception in 1906 to its merger to become part of the Pentecostal Assemblies of Jesus Christ in 1931. 498 FBI Report #55234. Minutes. 33. 496

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area ministers from the Fire Baptized Holiness, Pentecostal Holiness and Free Will Baptist accept the Apostolic Faith Movement message. Charles Parhams Apostolic Faith movement continues to expand globally.499 Some call Cashwell the “Apostle of Pentecost to the South”.500 After encountering an environment that was contrary the racial customs of the South that he was used to, Brother Cashwell was placed in a position of making a choice between holding on to the ways of the South and receiving what God had for him through Holy Ghost baptism. Brother Cashwell chose to relinquish those Southern ways and receive what God had for him. This joined him to the true spirit with others, most notably the Parham’s, who were not willing to quench the move of the Holy Spirit to protect racists agendas. Like Parham, Tomlinson, Farrow and others, Cashwell decided not to be bothered by skin color. This would not sit well with the white establishment.501 1906

December. The Apostolic Faith newspaper from Los Angeles, claims Parham‘s role as leader of the movement was rejected. Strange that a publication loaned to Seymour to help raise funds for the AFM Mission would abuse the privilege.502 This publication only spoke for the Apostolic Faith Gospel Mission where William Seymour was pastor. In fact, many had already left the Apostolic Faith Gospel Mission. For his part, Parham had various AFM missions in California in general and in Los Angeles in particular, including their own Apostolic Faith Gospel Mission. The article reported, “Some are asking if Dr. Chas. F. Parham is the leader of this movement. We can answer, no he is not the leader of this movement of Azusa Mission. We thought of having him to be our leader and so stated in our paper.”503 This is obviously ‘damage control’ as Parham is undisputed as the founder and leader of the Apostolic Faith Movement and history recognizes him as the Father of Modern Day Pentecostalism.504 The Apostolic Faith Gospel Mission had been touting the name up to this point as Seymour was intimately connected to the AFM and its ministers. He held his ministerial license with the Apostolic Faith. The main reason that

499

Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. Pg. 75. Fire in the Carolinas: The Revival Legacy of G. B. Cashwell and A. B. Crumpler. R. Michael Thornton. Pg. 8. 501 http://churchofdunn.blogspot.com/p/history.html 502 The Azusa Street Revival: No Racism; Only Persecution of Jesus Name…Amen. “Charles Parham, the Father of the Oneness Apostolic Pentecostal Movement. A Brief Life of Charles Fox Parham from Apostolic Archives. Hannah Faith. Pg. 117. 503 Apostolic Faith (Azusa Street edition). December 1906. 504 Your Dictionary. Charles Fox Parham. 500

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the Los Angeles Outpouring is so pivotal is it launched what was already a major revival in the heartland of the United States to the West Coast of the United States. The AFM was already a world-wide movement. This increased their visibility.505 1906

December 31. Carothers continues what would emerge as his strategy to attempt to wrest the Apostolic Faith Movement away from Parham. The first step in the Texas strategy was establishing the Brunner congregation as an independent body and not simply a mission of the larger movement. Together with several other ministers of the Apostolic Faith, including A. J. Benson, Howard Goss, and Anna Hall, Carothers dedicated the Brunner church as an independent congregation surrendering the leadership of the church to its local elders instead of Parham and the Apostolic Faith movement.506 While Carothers remained the pastor of the congregation, the church was no Warren Faye Carothers longer explicitly overseen by Parham. This independence would become important in the coming months as Carothers would blackmail Parham and undermined his leadership in the movement. After that point, Carothers would continue to use Parham’s Apostolic Faith Movement name, contacts, etc. Parham had dissolved both Goss and Carothers’s positions. Goss and Carothers would later (1910) try a similar act using Bishop C. H. Mason. The claim was they were creating an all-white version of the Church of God in Christ.507 Woefully, most historians believe the scheme was legitimate with little or no real evidence. Charles Parham said this, “Through underhanded scheming and falsehoods the men I left in charge of my work had not only stolen my building but most of my congregation.”508 Allegedly, “The Church of God in Christ Apostolic Faith (all-white) issued its own credentials, elected its own officers, published its own newspaper (Word and Witness), and had its own system of short-term Bible training centers for ministers. There is nearly no evidence of these claims by Howard Goss, Warren Carothers and their friends. Despite having similar

505

Your Dictionary. Charles Fox Parham. Expanded his Ministry. Biography.yourdictionary.com Brunner Congregation Independent, ‖ HP, 31 December 1906, p. 6. 507 Houston Connection. Pg. 16. 508 The Apostolic Faith. Volume 11. No. 12 December 1926. Pg. 2. Baxter Springs, Kansas. 506

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names, the two groups organizationally seemed to have little, if anything, in common. It should be noted that Mason's church did have white branches, such as those led by Memphis minister L. P. Adams and by William B. Holt. Many of these ministers and churches ultimately left Mason's organization, and some joined the Assemblies of God. However, these white branches apparently were formed after 1914 and had nothing to do with the formation of the Assemblies of God.”509 The Assemblies of God has archived documents that are supposedly lists of members of the white group but nothing else of the proposed group exists and the list may well have merely been mailing lists. Some have speculated that the lists are merely a list of those who might be willing to join an effort to form an all-white group which eventually happened in 1914 in the forming of the Assemblies of God.510 Whatever the case, the fact remains that neither Carothers or Goss (or their friends) sought the inclusion of any non-white ministers. 1907

Dr. Joshua W. Sykes establishes The Apostolic Church, in East Los Angeles California.511 Sykes is best known for following Parham’s lead and using the Apostles method of baptism in Jesus’ name instead of the man-made doctrine propagated by the Roman Catholic Church after the 4th Century AD. He was in good company as Parham, Seymour, and later many more adopted the method used first by the Apostles and the New Testament church. Regrettably, many later denounced baptism in Jesus’ name in favor of a tri-theist version.

1907

January. Dunn Revival led by Cashwell. Nightly services at the Cashwell home where many are baptized in the Holy Spirit. A month-long revival that some call the Azusa of the East.512

1907

January. Apostolic Faith. Join with us in praising Him for the outpouring of Gods' Spirit in Pentecostal power in the district of Pittsburg, Pa. We had heard of God's outpouring all over the world, so we began to seek for God's best for ourselves. I saw that power came only through heart purity, so I yielded myself up to God’s searching power and get a glimpse of "Calvary;" and then, praise God, the power fell with the signs following. Pentecost first fell in the third week of January and is still going on.

509

https://pentecostalarchives.org/collections/cogicministerialroster/index.cfm https://ifphc.wordpress.com/2008/06/25/church-of-god-in-christ-and-in-unity-with-the-apostolicfaith/ 511 Ibid. French. Pg. 57. 512 Ibid. Thornton. 510

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Hallelujah. Almost every meeting there are some prostrated under the power and coming through. Almost every one that speaks in tongues gets the message that Jesus, is coming soon. He is just the same yesterday today and forever. —M.R.C.513 1907

January. Apostolic Faith Newsletter from Azusa Street (only 1 of the 3 newsletters that would be printed there in 1907) claimed that many had left the Apostolic Faith Gospel Mission in Los Angeles. Rather than say it was related to the rift with Charles Parham and the departure of other key figures (Elmer Fisher, Frank Bartleman, etc.) they cited a policy on divorce stating that the people had left because “they thought the teaching on divorce was too straight.”514

1907

January. “Indianapolis, Indiana was the epicenter of Pentecostal revival east of the Mississippi River. Bro. Glenn Cook, one of the elders from William J. Seymour’s Apostolic Faith Gospel Mission in Los Angeles, arrived in the city in with the Pentecostal message. Revival meetings were conducted at the Christian and Missionary Alliance Gospel Tabernacle, and several were filled with the baptism of the Holy Ghost. The assembly’s pastor, Dr. G.N. Eldridge, who was out of town, sent a telegram refusing his pulpit to Cook, and an alternate location had to be secured for continued meetings. Ironically, Eldridge later joined the movement.”515

1907

January. Apostolic Faith Movement. “A beautiful and enthusiastic group of young people led a procession down Austin Avenue with a huge banner that read, “Apostolic Faith.” Millicent McClendon and a team of fiery, young Christian men and women announced the opening of evening services at 4th and Franklin, and everywhere they went the citizens of Waco took note. It amazed the city in that day that young people could be so focused and adamant about the scriptures, and their love for Jesus Christ. Crowds were attracted to the street services where they found enthusiastic singing, heartfelt worship, and goodwill. Many attended the Bible school during the day and evangelistic services at night. It was the beginning of Pentecostal revival in Central Texas.516

513

Apostolic Faith. Vol. I. No. 7 Los Angeles, Cal., April 1907 Roebuck, Pg. 286. 515 https://www.apostolicarchives.com/articles/article/8801925/173301.htm 516 http://www.clcwaco.org/history.php 514

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1907

January 11. Apostolic Faith Movement. The Pentecost has fallen in Homestead, Pa. The meeting began in the Christian and Missionary Alliance Hall. The power of the Holy Ghost was felt from the first service and a deep digging up begun among the people who were willing to go with God at any cost. Restitution, apologies and repentance was the business of the meeting for the first six days and nights. In fact, the state to which some were led seemed perilous at times, but with confidence in the leading of God and with hearts desirous of going all the way, there was scarcely a halt, till everything in the past life had been fully reviewed from a Pentecostal standpoint, and every crooked or questionable act adjusted. On the seventh day the walls began to fall, and people fell under the power of God. The baptism was first received by Sister Robinson, who laid under the power for some time, then came through speaking in tongues. The next night the husband received his Pentecost at his home and spoke and sang in new tongues. From this on the work has been going forward with uninterrupted sway. The hall soon became too small when we were compelled to secure a larger one in order to accommodate the increasing crowds. Many have received their personal Pentecost and speak and sing in new tongues and have power over demons to cast them out and to pray the prayer of faith for the healing of the sick. For miles around people are coming in to investigate this work and to receive their Pentecost "The Latter Rain."517518

1907

Evan Roberts retires. Spends the next 25 years devoted to intercession.519

1907

January. Cleveland, Ohio. Charles Parham goes to New England and Canada to hold meetings. His 1st stop is the Quaker Church and Cleveland Bible College (today Malone University). Many of these

517

References to the Latter Rain are throughout early Apostolic Faith and Pentecostal history. In 1948 the term became a huge controversy because the Assemblies of God took exception to a movement by that name. 518 AF. Vol. 7. 1907. 519 Revival Fire. Wesley L. Duewel. Chapter 25.

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meetings were in CMA (Christian Missionary Alliance) groups and had marvelous success with many being baptized with the Holy Ghost evidenced by speaking in other tongues as the Spirit gave utterance. In Parham’s absence from his family (back in Zion, Illinois) persecution comes against Sarah Parham and her children in Zion to the level that she would return to Kansas with her children. Parham left the Ohio work in the capable hands of Lillian Thistlethwaite and traveled on to Toronto Canada.520 1907

January 31. In a letter to Howard Goss, Parham warned Goss that Carothers was “trying to gain the hearts of the workers and get control of Texas.” According to Parham, “Carothers had learned some rumors about him and was trying to get all the movement to follow him in revolt.”521 Parham was correct, but Carothers was not alone, Goss was intimately working behind the scenes with Carothers. It would be a lifelong pattern for Howard Goss.

1907

Christian Amelia Gibson (1879-1955), like many of the early Pentecostals, advanced from the holiness doctrine of entire sanctification to the Pentecostal Spirit Baptism-tongues experience. She began pastoring a Pentecostal church. In 1925 she founded the Zion Bible Institute in Providence, Rhode Island.522

1906-1909

The Apostolic Faith Movement to continue to expand globally. The Los Angeles Outpouring and the Zion Illinois Outpourings gives the movement something that had been lacking; “a place in a major city with easy access by rail and boat for people to come and see”. Those who receive their personal “Pentecost” during these Outpourings include, John G. Lake, Bishop G. B. Cashwell Charles H. Mason, G. B. Cashwell, Glenn Cook, William H. Durham, Luigi Franceson and many more. Services at the Apostolic Faith Gospel Mission were conducted

520

Miller, Linda A. Lillian Thistlethwaite. Pg. 32. Charles F. Parham, Toronto, Canada to Howard A. Goss, 31 January 1907. Flower Pentecostal Heritage Center, Springfield, MO. 522 Ibid. Women in Religion. 521

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three times each day at 10 AM, noon and 7 PM. They often ran together until the entire day became one worship service. This schedule was continued seven days a week for more than three years, but the large crowds only lasted for a few months as the epicenter of the Los Angeles Outpouring moved to Upper Room Church, New Testament Church and other groups that became central to the Los Angeles revival. 1907

Upper Room Church in Los Angeles prints its own newspaper called, The Upper Room. George Studd joins Elmer Fisher as co-editor. Studd becomes Fisher’s assistant and works closely with co-ordination and funding of Apostolic Faith Movement missions.523

1907

February 9. Levi Lupton is disfellowshipped by the Quakers who are unimpressed with his Pentecostal experience. Lupton attempts to get Parham to help him start an organization, which Parham declines. Lupton forms an alliance with his new friends, McKinney, Campbell and others. Alliance Ohio is their headquarters.524

1907

February 23. John Schaepe received the baptism of the Holy Spirit at Azusa Street. Schaepe then founded his own independent Apostolic Faith ministry in Los Angeles.525

1907

Among the various Pentecostal pioneers in New York was Miss Maud Williams (Haycroft). In Canada, some early pioneers of the Pentecostal movement included Ellen Hebden in Toronto, Ella M. Goff in Winnipeg, Alice B. Garrigus in Newfoundland, the Davis sisters in the Maritime provinces, Mrs. C. E. Baker in Montreal, and Zelma Argue throughout all of the Canadian provinces. Mrs. Scott Ladd, who opened a Pentecostal mission in Des Moines and Marie Burgess, who preached in Chicago, Toledo, Detroit, and New York City, where she founded Glad Tidings Hall, which soon became an important center for the spread of the Pentecostal revival.526

1907

“New Year, Mrs. Price of Brixton, London. She opened her home for prayer meetings that were, essentially, the first Pentecostal meetings in England. Almost simultaneously other individuals in Wales, the south

523

Studd. One Baptism. Pg. 1. Ibid. Faces of Renewal. Pg. 200 525 Roebeck. John G. Schaepe. 1042. 526 Ibid. Women in Religion. 524

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coast and in the north of England also received the Baptism of the Holy Spirit with the sign of speaking in tongues before the great outpouring in Sunderland in September 1907.”527 1907

Arthur G. Osterberg sends a telegram and then train fare to William H. Durham for him to come to Los Angeles. Osterberg recalled his arrival this way, “So we went into the (Apostolic Faith Movement) Azusa Street Mission. We had to crowd through the back door where there was a fellow standing in the doorway. Durham shouted, “Well, what are you doing here?” He was an old friend of Durham’s from Minnesota whom he had Stone Church - Chicago brought to the Lord and helped get into the ministry. He said, “Durham, I guess I’m here for the same purpose you are.” Durham pushed his way in, past his friend. He was so anxious to get in and see what was happening. He just pushed his way in past everybody — they were packed in like sardines. I lost track of him and didn’t know where he was for a little while. Finally, I found him sitting on the end of the altar. Seymour was speaking and Durham was listening to every word. I was watching Durham. All I could tell was that he was very interested in what Seymour was saying. 528 Sadly, Durham would become another key minister rejected by Azusa Mission leaders.

1907

February 6. Waco Bible School.529 The Waco school is short term. “Howard Goss, W.F. Carothers, D.C. O. Opperman and Millicent McClendon”530 and others ministered in the college. Revival fires, started that year, burned continuously throughout the century and continue to enflame youthful evangelists even today.531 Goss and Carothers recognized the need for a gathering of the leaders of the Apostolic Faith Movement to discuss points of doctrinal conflict. Although Parham was in Zion City, Goss and Carothers decided to hold a revival meeting and short-term Bible school in Waco, Texas. Since so many of the new converts to Pentecostalism were coming from other denominations and organizations, the Apostolic Faith ministers held

527

C. F. Harford. Keswick; Its Method and its Men. 1907. p.32. The Beginning Story of Azusa Street. A Memoir by Arthur G. Osterberg 529 Fields White Unto Harvest: * Charles F. Parham and the Missionary Origins of ...James Goff. Pg. 222. 530 http://www.clcwaco.org/history.php 531 Christian Life Church. Waco Texas. Our History. 528

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several conflicting doctrinal opinions. Carothers hoped to create an environment in Waco in which a consensus could be reached about the Baptism in the Holy Spirit and speaking in tongues. According to Goss, many of the new preachers claimed, “that any one of the nine gifts of the Spirit could be as much evidence of the Holy Ghost baptism as could speaking in tongues.”532 According to Robin Johnston, Goss included several entries in his 1907 diary about “long talks with Carothers while they were in Waco”.533 Carothers would eventually wage a war with Parham for more than a decade making many thinly veiled remarks, innuendos and even getting E.N. Bell to publish a nasty article in the Word and Witness. Bell was involved in the failed plan to create an all-white version of the Church of God in Christ (COGIC).534 Of course, all of this worked well for Carothers plan to discredit Charles Parham by any means necessary. There is debate about speaking in tongues as the initial evidence of receiving the Holy Spirit.535 Several questions respecting doctrine were raised, among them the matter of the evidence of Spirit baptism. Brother A. G. Canada suggested that any of the gifts could be the immediate, empirical evidence. Contending on the opposing side, W. F. Carothers argued so conclusively for the “orthodox Pentecostal position” that the question was settled for most of those present once and for all. It was determined that a test case should be made. San Antonio had not yet received the Pentecostal testimony. Workers who went to San Antonio agreed not to mention anything about evidential tongues. Although seekers for the baptism in the Spirit at San Antonio, therefore, were “not looking for tongues;” when the outpouring came, seekers burst forth in other tongues, just as had happened elsewhere in the Great Revival.536 In spite of this, “A faction of the Brunner Mission, undertook to organize the movement (Apostolic Faith), after the Irvingites [the name Catholic Apostolic Church referred to the entire community of Christians who follow the Nicene Creed] turning against Mr. Parham saying he ought to go to 532

9 Charles F. Parham, Toronto, Canada to Howard A. Goss, 31 January 1907. Flower Pentecostal Heritage Center, Springfield, MO. 533 Robin M. Johnston, ―Howard A. Goss: A Pentecostal Life‖ (Ph.D. diss., Regent University, 2010), 93. 534 “Notice About Parham”. Word and Witness (20 October 1912): 3 535 Fields White Unto Harvest: Charles F. Parham and the Missionary Origins. James Goff, Pg.222 536 William M. Menzies, Anointed to Serve (Springfield: Gospel Publishing House, 1971), pp. 125f.

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hell for teaching such doctrines as speaking in tongues. These appointed a board and attempted to take control of the Apostolic Faith movement.” 537 1907

February 8. William H. Durham arrives at The Apostolic Faith Gospel Mission on Azusa Street. He departs on March 6th. When he returns to his church, North Avenue Mission, in Chicago he decides to quit teaching the ‘second blessing’. This will spark a huge controversy, especially with the founder Charles F. Parham, leader and founder of the AFM and the leader of the Apostolic Faith Gospel Mission (home of the Azusa Street Revival) William J. Seymour.538 Seymour, Fisher and Crawford soon find their churches the target of Mr. Durham’s new doctrine.

1907

February 15. J. H. King. General Overseer of the FHBC is baptized with the Holy Ghost evidenced by speaking in other tongues.539

1907

March 2. William Durham receives the baptism of the Holy Spirit at the Los Angeles Apostolic Faith Gospel Mission Revival, evidenced by speaking in other tongues.540 Seymour prophesied that wherever Durham preached the Holy Spirit would fall on the people.541 Many who later became prominent Pentecostal pioneers attended Durham’s meetings, including a holiness preacher from Winnipeg,542 who later pioneered with the Pentecostal Assemblies of Canada and pastored the largest Pentecostal church in that nation; E. N. Bell, former Baptist pastor and student at the University of Chicago and first general superintendent of the Assemblies of God; Howard Goss,

The Gospel of the Kingdom. Pg. 14. December 18, 1910. Parham’s reference to the Irvingites represents his strong resolve toward Apostolic reformation. Like most of his contemporaries he is opposed to Creeds and other dogmas and doctrines of men. 538 William Durham. The Great Battle of 1911. Pentecostal Testimony. 2. No. 1. 539 Synan, Old-Time Power, pp. 112f. G. F. Taylor, The Spirit and the Bride (Falcon, NC: 1907). 540 Disfellowshipped: Pentecostal Responses to Fundamentalism in the United. Gerald W King. Pg. 39 541 Bibliography: F. Bartleman, How Pentecost Came to Los Angeles (2d ed., 1925) S. Frodsham, With Signs Following (1946) R. M. Riss art. William Durham, The New International Dictionary of Pentecostal and Charismatic Movements 2002; Robert Owens, The Azusa Street Revival, The Century of the Holy Spirit, ed. Vinson Synan, 2001; Charles Edwin Jones, Finished Work of Calvary or Baptistic Tradition, A Guide to the Study of the Pentecostal Movement, 1983, Vol. 1, p411; Edith Blumhofer, William H. Durham: “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. 542 Disfellowshipped: Pentecostal Responses to Fundamentalism in the United. Gerald King. Pg. 39., 537

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former student of Charles Parham and later superintendent of the United Pentecostal Church; Daniel Berg, founder of the Assemblies of God in Brazil; and Luigi Francescon543, a pioneer of the Pentecostal movement in Italy. Aimee Semple, before her marriage to Harold McPherson, was instantaneously healed of a broken ankle through Durham’s ministry in Jan. 1910.544 1907

March. C. H. Mason and his delegation arrive at the Apostolic Faith Gospel Mission in Los Angeles. They stay five weeks.545 Like others, he sought and later found a deeper experience with the Holy Spirit. During a night of prayer Mason saw a vision. “When I opened my mouth to say glory, a flame touched my tongue which ran down in me. My language changed and no word could I speak in my own tongue.” Mason’s special powers of discernment and saw him as supernaturally gifted. Mason said of his experience that the Holy Spirit through him “saved sanctified and baptized thousands of souls of all colors and races.”546

1907

Glenn Cook is holding street meetings in Memphis Tennessee and on at least one occasion conducted a service in C. H. Mason‘s church on Wellington Street. One of the young African-American men who began speaking in tongues at Cook‘s revival services was later arrested when his exuberance was mistaken for a form of Americana dementia. Cook and another Memphis minister, Leonard P. Adams, secured the young man‘s release and hoped to” make a preacher out of the Negro”. When asked about the racial mixing at his meetings, Cook replied, “I‘m from the north and do not discriminate between white and black in preaching … but I do respect the southern ideas of racial equality and am not here to settle any such questions.”547 Adam’s is one of the notable converts to the Apostolic Faith during Cook’s visit.548 Cook‘s willingness to cross the racial line

543

From Chicago, Italian Pentecostals (preeminent among them Luigi Francescon) carried their message across the United States and to Argentina, Italy and Brazil. Swedish Baptists (especially Daniel Berg and Gunnar Wingmen) turned Pentecostal set their sights on a Swedish Baptist mission station in Brazil and made it the cradle for Pentecostal revival. These connections, like those evident in the ethnic press, remind us that North American ethnic constituencies were articulate early participants in the shaping of global Pentecostalism. 544 The Revival Library. William H. Durham. 1873-1912. 545 Anointed to Serve, the Story of the Assemblies of God. William W. Menzies. 1971. Gospel Publishing House. Pg. 435. 546 https://thecelebration.wordpress.com/tag/lucy-farrow 547 Negro Houseboy Makes Funny Talk at Police Station. The Commercial Appeal, ca. 1907. 548 Celebrating 90 Years: First Assembly of God, Memphis, Tennessee (1997), 5

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helped pave the way for Mason‘s acceptance when he returned to Memphis. 1907

March 9. Shaman John Alexander Dowie dies. To some Dowie’s death was a clear sign that Parham was to come to Zion. There is no evidence that Parham felt so inclined. To the contrary, Parham told supporters at Zion who wanted him to start a church that they did not need another church; rather they needed the Holy Spirit in the church their existing church. Parham did go to Zion and hold powerful tent meetings where many would be baptized in the Holy Ghost evidenced by speaking in other tongues. The followers of Dowie would majorly impact the Pentecostal movement. Parham and his family returned to their home in Kansas.

1907

March 18. “We are just holding up Jesus before this people, and God is doing the rest. We had quite a scene at the altar last night, when a demon possessed man who was kneeling at the altar was picked up by demon power, thrown over the altar rail on his CMA meeting in New York, Dr. Mantle speaking to men and women students (seated head, and when we separately) in a chapel session of the commanded them to come out Missionary Training Institute, 1920 of him they barked at us and said that they would not come out of him, but they were cast out in the Name of Jesus and the man was set free. A Salvation Army captain has received his Pentecost. He is a noble young man, and desires to labor with the Apostolic Faith Movement. We are believing for a great work in the Islands. Jesus is coming very soon. Hallelujah! —H. M. and A. E. Turney.549

1907

March 26. Apostolic Faith Movement. Monrovia, Liberia. Lucy Farrow, Julia Hutchins and Anna E. Hall550 move to Liberia and have tremendous impact. Farrow stayed a short while, but Anna Hall would be there for many years. We opened a ten days’ meeting in a schoolhouse, and on the tenth night, the Lord came in mighty power. Two were baptized with the Holy Ghost and spoke in tongues. Ten here have received

549 550

Apostolic Faith. Vol. I. No. 7 Los Angeles, Cal., April 1907 https://en.wikipedia.org/wiki/Anna_E._Hall

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sanctification, and five are filled with the Holy Ghost and speaking in tongues. A brother and his household have been baptized with the Holy Ghost. God has called him to the ministry, and he will be baptized Sunday the 30th of March. Have been holding meetings going on three months. The Lord is sending a crowd of the African natives to the meeting, and He is working wonderfully with them. The house is filled with the natives every service and they are being saved and sanctified and filled with the Holy Ghost and healed of all manner of diseases. The Lord surely is working with the native Africans of this land. All the saints send love.551 1907

April 10. God is having His way with many of His children in this part of the country. A great many, in the midst of much opposition, are being baptized with the Holy Spirit and speaking in tongues, among them a number of young people and children. The work is spreading in and about Pittsburg and Allegheny, in Homestead, Braddock, McKeesport, and other places in this vicinity. —J.T. Boddy, pastor Pentecost church.552

1907

April 13. We are in the midst of a glorious meeting in this city. Ten have received Pentecost with the Bible evidence of speaking in tongues, and a number have been saved and sanctified. God has enabled us to create a widespread interest throughout the city, and the opposition is forming in a very formidable way, we know that our God is able to deliver. We are going forward in simple faith in Him. —Daniel C. O. Opperman.553

1907

Robert Semple, whose own call was rooted in the Azusa Street Revival. He had come to the rural town of Ingersoll, Ontario to preach, and before he left town he was married to Aimee Kennedy. Aimee was from a Salvation Army family. Together, Robert and Aimee Semple traveled to China as missionaries. Unfortunately, he died soon after they arrived, leaving Aimee pregnant and far from home.554 In many ways Azusa Street was a paradigm shifting event. Parham’s vision of a movement not divided by race or gender had made the journey from Topeka to Los Angeles. As Parham had practiced in Missouri, Kansas and Texas, fences that divided ethnic communities in an age of segregation were torn down. The marginalized of society found in the

551

Apostolic Faith. Vol. I. No. 7 Los Angeles, Cal., April 1907 Apostolic Faith. Vol. I. No. 7 Los Angeles, Cal., April 1907 553 Apostolic Faith. Vol. I. No. 7 Los Angeles, Cal., April 1907 554 https://en.wikipedia.org/wiki/Aimee_Semple_McPherson 552

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revival words of empowerment. Women found their voices and began to preach, even though the religious establishment told them that women should remain silent.”555 1907

April. Apostolic Faith Movement. F. F. Bosworth is into the ministry fulltime, joining Cyrus Fockler in the meetings he began to hold in Milwaukee.556

1907

Indianapolis Indiana. Henry Prentiss reported, "We went to the meeting where Bro. Blassco is. The Lord wonderfully blessed 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."557 Brother Barbour, a brother in the congregation of Elder Henry Prentiss, asked Garfield Thomas (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. He is a dedicated student of the Bible and eventually becomes Pastor of Christ Temple Church, Indianapolis, Indiana.558

1907

May 3. “A dozen or so people meeting in A. H. Argue’s (who had just returned from 21 days of prayer and fasting in Chicago at William Durham’s church) home were praying and fasting before God, the Holy Spirit came upon them, and they began speaking in other tongues. When Argue's home was too small, they began meeting at an unused store at 501 Alexander Avenue. More and more people were drawn by the Holy Spirit from all over Manitoba, other parts of Canada and still others from

555

Charles Fox Parham trained women for ministry in his Apostolic Faith Movement from 1900 onward. His sister-in-law, Lilian Thistlethwaite, held meetings of her own throughout the Midwest and appeared alongside Parham in extended meetings elsewhere. Parham commissioned a number of women to establish church plants and serve as pastors. The African American preacher William Joseph Seymour brought the Apostolic Faith Movement to Los Angeles in 1906. His Azusa Street Mission quickly became known as an interracial congregation led by an African American pastor, with capable women and men providing leadership and outreach. The Mission was even ridiculed on the front page of the Los Angeles Evening News, July 23, 1906, for violating Paul’s command in 1 Corinthians 14:34 regarding the silence of women. In contrast to Parham’s Apostolic Faith movement, most other groups including The Church of God and Christ and the Assemblies of God limited the roles of women in ministry. https://fullerstudio.fuller.edu/women-in-the-pentecostal-movement/ 556 Gordon P Gariner (1990). Out of Zion. Companion Press. 557 May,1907 issue (vol. 1, no. 8, p. 4) in THE APOSTOLIC FAITH 558 http://www.faithassemblyofchrist.com/facmovement.html

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the U.S.A, including large numbers of Scandinavian people from North and South Dakota, and Minnesota. It has been reported that many people who did not understand English heard the good news of Jesus Christ in their own languages. There were Cree Indians who were baptized in the Spirit before going back to their reserves. A.H. Argue began a periodical, Apostolic Messenger, in 1907; in each issue, he stated what God was doing in Winnipeg. It grew to a circulation of 40,000 worldwide.”559 1907

May. G. B. Cashwell preaches in Memphis Tennessee. Henry G. Rogers and Mack M. Pinson embrace the Apostolic Faith.560

1907

May 4. Earnest Buel Floyd leads Indianapolis meeting where many are healed, delivered and filled with the Holy Spirit. The meetings get much press coverage with the Indianapolis papers making a plethora of racial slurs against Floyd and others in the inter-racial meetings.561

1907

Mack M. Pinson

May. At their Annual Convention Leaders of the Christian and Missionary Alliance meeting at the Missionary Training Institute in Nyack, New York are impacted by the Apostolic Faith movement as a weeklong outpouring of the Holy Spirit penetrates the meeting. During the Summer of 1907 several Alliance Camp meetings were invaded by Apostolic Faith fervor. In Beulah Park, Cleveland Ohio and Rocky Springs Rosalin and Jonathan Goforth Presbyterian Missionaries that Park in Pennsylvania Alliance adherents became spirit filled and brought including Vice President John Salmon spoke the Apostolic Faith message to all of China. in tongues. People with strong Alliance ties in Indianapolis accepted the Apostolic Faith teaching and formed an influential Apostolic Faith congregation.562

559

Prayer Warrior Arise. A. H. Argue and Calvary Temple. Thursday September 5, 2013. Ibid. Goff. 561 Early Interracial Oneness Pentecostalism: G. T. Haywood and the Pentecostal ... By Talmadge L. French. Pg. 76 562 Christian Missionary Alliance. June 8, 1907. 205. A. W. Vian. Further News from Nyack NY. Household of God. November 1907. 6. 560

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1907

May 15. May issue of Holiness Advocate includes more than a dozen testimonies of people who had obtained or hoped to receive the tongues experience appeared, including one that scolded Crumpler for helping Satan and hurting God’s work by denying the essentiality of tongues.563

1907

Summer. Glenn Cook holds a camp meeting in Lamont, Oklahoma. While Florence Crawford holds camp meeting in Portland, Oregon.564

1907

Robert J. Scott & George Studd organize the Worldwide Apostolic Faith Camp Meeting in Los Angeles California. This would become an annual event for several years.565

1907

“Glenn A. Cook from the Los Angeles Outpouring, went to Indianapolis, Indiana, and attended the Missionary Alliance church, where he gave his testimony of the outpouring of the Holy Ghost in Los Angeles.”566

1907

John Alexander, one of the original board members of William Seymour’s Apostolic Faith Gospel Mission (Azusa Street) founds the first of two churches. Apostolic Faith Mission at 7th and Setous. The second Apostolic Faith Mission he founds on 51st Street.567

1907

J. Roswell Flower was converted to Pentecostalism at Glenn Cook’s revival meetings in Indianapolis. Following Flower’s Pentecostal experience, he was ordained by the World’s Faith Missionary Association, with which William Durham had at one time been involved. It was at that time that he began publishing a Pentecostal newsletter, the Christian Evangel. The name of the newsletter morphed from Christian Evangel to Pentecostal Evangel to Weekly Evangel, the name the newsletter held in 1914, when it was adopted by the Assemblies of God.568 The publication showcased mostly AFM

563

Asian Journal of Pentecostal Studies 1/2 (1998). Pg. 194. AZUSA BOOKS. THE AZUSA STREET MISSION TIMELINE. Amos Morgan. Copyright © 2007 565 Roebuck. Pg. 317. 566 Apostolic Archives. Historical Timeline. http://www.apostolicarchives.com/historical-timeline.html 567 The Azusa Street Revival Robert R. Owens. Pg. 84. 568 Alice Flower, interview by Del Tarr, The Early Years, CD-ROM, Gospel Publishing House, 2006; Raybon Joel Newman, “Race and the Assemblies of God Church: The Journey from Azusa Street to the ‘Miracle of Memphis’” (Ph.D. diss., University of Memphis, 2005), 95. 564

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meetings and aligned with the white supremacist faction that was forming their own all-white ministerial alliance. 1907

T. B. Barrett opens Pentecostal meetings in Oslo. Begins Pentecostal movements in Scandinavia, England, and Germany

1907

April 5-12. African Methodist Episcopal pastor Henry Prentiss travels to Los Angeles California to witness what he has heard from Glenn Cook about the outpouring of the Holy Spirit evidenced with speaking in tongues. Freshly baptized with the Holy Spirit, “Henry Prentiss and Ernest Lloyd traveled from the Azusa Revival to Indianapolis, Indiana, and began holding Cottage prayer meetings. This eventually led to the formation of Christ Temple.”569

1907

Apostolic Faith Movement. “Tom Hezmallauch from the Zion Outpouring traveled to Indianapolis, Indiana, where he held revival meetings in hopes of spreading the Pentecostal message.”570

1907

A group of ministries collectively known as Elim listen as two visitors explain about the Apostolic Faith Movement message and “almost the entire congregation became seekers at once.”571

Alfred Garr

1907

June 1. Holiness leader A. B. Crumpler lists G. B. Cashwell under “Our Evangelists” in his last issue of his newspaper, apparently as a way of endorsement for the Apostolic Faith Movement. “572

1907

June 2. William Seymour joins Apostolic Faith workers in Indianapolis, Indiana for two weeks of an ongoing meeting. The meetings had been going on since at least April and had caught the attention of the Indianapolis Morning Star in the April 17, 1907, edition.573

1907

Rochester, New York. June. The Apostolic Faith Movement comes to Elim during the annual summer convention. The long months of prayer ended

569

Apostolic Archives. Historical Timeline. http://www.apostolicarchives.com/historical-timeline.html Apostolic Archives. Historical Timeline. http://www.apostolicarchives.com/historical-timeline.html 571 Elizabeth Baker. Chronicles of Faith. Rochester NY. Dubois Press. Pg. 65, 127, 130. 572 Fire in the Carolinas: The Revival Legacy of G. B. Cashwell 7 A. B. Crumpler. R. Michael Thornton. Pg. 174. 573 Indianapolis Morning Star. April 17, 1907. Morning Edition. 570

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in a “manifest outpouring”. Two visitors who had accepted Pentecostal teaching explained the Apostolic Faith Movement message and “almost the entire Convention became seekers at once.”574 The Duncan Sisters asserted that a new dispensation had arrived; the “Latter Rain” had begun to fall: “God was doing a new thing in the earth.575 1907

June 13. 1st Pentecostal Camp Meeting in the Northeast at Alliance, Ohio.576 Frank Bartleman ministers on “Jesus Christ in Worldwide Evangelism, in the Power of the Holy Ghost.” This meeting is led by Levi Lupton and becomes a significant annual meeting for the Apostolic Faith Movement. Bartleman called this the first Pentecostal Camp Meeting in the Northeast and noted that there was no musical instruments and service often lasted all night. Black and whites were welcomed in the meetings equally. Speakers included A.S. Copley, W.A. Kramer, A. F. Mitchell, Joseph H. King, E. B. Walker, and J. Roswell Flower, Estimates say that more than 700 people from 21 States and Canada were in attendance.577

1907

June 25. At the 1st Pentecostal Camp Meeting in Alliance Ohio the Apostolic Evangelization Association is formed with Levi Lupton as Director. The new organization designated him as “Apostle Levi”. George E. David, I. O. Courtney, Frank Bartholomew and Lewis C. Grant join Lupton on the incorporation papers. The objective was to establish and interdenominational association and did not require one to sever his association with the church to which he belonged.578 A publication is launched called, The New Acts. Joseph H. King, General overseer of the Fire Baptized Holiness Church served as the editor.579 The group only seems to have existed for a couple of years.

1907

Sunday, June 30. After first opposing the Apostolic Faith Movement, disillusioned former Dowie disciple William Hammer Piper invites Apostolic Faith visitors to his Stone Church in Chicago to explain about the baptism of the Holy Spirit. This began meetings that lasted several weeks and swept the Pipers and the Stone Church into the new Pentecostal Movement. Piper and his talented wife, Lydia Markley Piper,

574

Baker, Chronicles, 64. Ibid, 65. 576 Frank Bartleman, How Pentecost Came to Los Angeles (Los Angeles: Frank Bartleman, 1925), 577 Faces of Renewal: Studies in Honor of Stanley M. Horton. Edited by Paul Elbert. Pg. 201. 578 Ibid. Faces of Renewal. 579 Ibid. Faces of Renewal. 575

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shared public ministry and began a monthly magazine, Latter Rain Evangel. The editor, Anna Reiff, became one of the most influential lay women in the Pentecostal Movement.580 1907

Cashwell ministers in a 2-week revival at Lamont, Oklahoma.

1907

July 18. While ministering for Dowie disciple Lemuel C. Hall, Parham is arrested in San Antonio Texas.581 “Evangelist Is Arrested. C. F. Parham, Who Has Been Prominent in Meeting Here, Taken into Custody.” “The report said Parham, about 40 and J.J. Jourdan, 22, had been charged with committing ‘an unnatural offence’, a felony under Texas statute 524. Faithful friends provided $1,000 bail and Parham was released, announcing to his followers that he had been framed by his Zion City opponent, Wilbur Voliva. At the time of his arrest Parham was John G. Lake and Thomas preaching at the San Antonio mission Hezmalhach after they established the Apostolic Faith Mission in which was pastored by Lemuel C. South Africa. Hezmalhalch was the Hall, a former disciple of Dowie. The first President and Lake was his church had once belonged to Zion but successor. left the Zion association and joined Parham’s Apostolic Faith Movement. Parham pledged to clear his name and refused suggestions to leave town to avoid prosecution. Subsequently, on July 24th the case was dismissed, “the prosecuting attorney declaring that there was absolutely no evidence which merited legal recognition.” Parham’s name disappeared from the headlines of secular newspapers as quickly as it appeared. There is no evidence, and no formal indictment was ever filed. There is no record of the incident at the Bexar County Courthouse, as the San Antonio Police Department

580

Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. Pg. 80. Ibid., 138-39. Goff traces the various false claims and charges published by the Zion Herald, Waukegan Daily Sun, and Burning Bush. The charges against Parham were renewed when he attempted to hold revival campaigns in Zion City around 1915 or 1916. Voliva distributed posters throughout the city, which quoted from Parham ‘s supposed confession in 1907. See Denver Crandall, Doctors, Drugs and Devils, photograph, 9 September 1987, Flower Pentecostal Heritage Center, Springfield, MO. 581

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routinely disposed of such forms in instances of case dismissal.”582 The incident presents as the work of Warren Fay Carothers and friends in Texas and was promoted by Wilbur Voliva. “Nevertheless, the religious newspapers took advantage of their “juicy morsels.” Scandal was always a good seller. The reports were full of rumours and innuendo. These damaging reports included an alleged eyewitness account of Parham’s improprieties and included a written confession, none of which were ever substantiated. The first such attack came on July 26th from the Zion Herald, the official newspaper of Wilbur Voliva’s church in Zion City and the Burning Bush followed suit. They both carried alleged quotes from the San Antonio Light, which sounded convincing but when researched it was found the articles were pure fabrication. Even if Voliva was not guilty of creating such a fantastic story, he did his utmost to exploit the situation. There is considerable evidence that the source of the fabrications was his Zion, Herald, not the unbiased secular paper. Voliva was known to have spread rumours about others in Parham’s camp. One he called “a self-confessed dirty old kisser,” another he labelled “a self-confessed adulterer.” Parham continued to effectively evangelize throughout the nation and retained several thousand faithful followers working from his base in Baxter Springs for the next twenty years.”583 Parham retained an attorney, C. A. Davis, and announced that he had been elaborately framed by his nemesis Wilbur Voliva. The San Antonio church where Parham was ministering had previously been part of the Zion network. No charges were ever filed. No records on the arrest exist. Only rumors remain. While Parham looked to Voliva as the culprit it could well have been much closer to home in the person of Carothers or Lemuel C. Hall Goss.584 The story was picked up, re-animated with rumors and speculation and false reports, and repeated widely by people opposed to Parham and the Apostolic Faith, in particular and Pentecostalism in general. Still repeated by gainsayers today. Parham and his supporters responded by making it clear that the charges were false, were part of an elaborate attempt to 582

Gary W. Garrett. Apostolic Archives. Charles Fox Parham. The Scandal. Ibid. Garrett. 584 Liardon 82-83; Goff 140-145 583

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frame Parham. The charges were dropped by the District Attorney for lack of evidence. As Goff reports, Parham was quoted as saying "I am a victim of a nervous disaster and my actions have been misunderstood." However, that quote was in response to an earlier kangaroo court held by Warren Fay Carothers. There's certainly evidence that opponents made use of the arrest notably Wilbur Voliva, who was quite willing to go to extreme measures to bring Parham down. Voliva felt his authority at Zion City, Illinois, was threatened by Parham, and put more than a little effort in publicizing the arrest, the alleged confession, and the various rumors around the incident.585 What is seldom reported is that Voliva’s target was perhaps not just Parham. Lemuel C. Hall was formerly from Zion and his defection did not sit well with Voliva. So, attacking Parham while he was ministering for Hall accomplished multiple evils for Voliva’s warped agenda. Hall reportedly became very much a disciple of Parham including changing his baptismal method to the singular use of Jesus name like many of the Apostolic Faith ministers.586 Yet, eventually defected with Carothers in favor of the all-white new Pentecostal movement. 1907

1907

While working as an evangelist in Fort Worth, Texas, James Delk (well-known COGIC minister who happened to be white) was arrested along with six other evangelists for ― obstructing the sidewalks‖ on Main Street in Fort Worth. The evangelists arrested with Delk were from a variety of organizations, including the Christian Volunteer Army, the Salvation Army, and the Fifteenth Street Rescue Mission.587

Aimee Semple (before her marriage to McPherson) 1910.

July 28, the first Pentecostal camp meeting in North Texas was announced in the Dallas Morning News. The camp was promoted as ―a

585

Ibid. Goff. http://www.geocities.ws/raymondcrownover/early.html 587 James L. Delk, He Made Millions of People Happy (Hopkinsville, KY: Delk, 1944), 7. 376 ―Evangelists Go to Jail‖ Fort Worth Star-Telegram, 14 March 1907, p. 8. 586

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splendid place to get spiritual good, physical rest‖ with “no salaries to pay [and] no charges made.”588 1907

July. Howard Goss589 and Warren Faye Carothers continue their attempts to usurp their spiritual father, Charles F. Parham, as leader of the Apostolic Faith movement. There is a plethora of issues. Carothers, a racist, doesn’t believe blacks and other nonwhites should be treated as equals. Howard Goss appears to share his views or at least is willing to go along with Carothers. Carothers also doesn’t want women licensed as pastors or ministers.590 There remain questions about whether either of them believed a central Parham position that tongues were evidence of the Holy Spirit as taught by Charles Parham (although Carothers had authored a publication that affirmed speaking in other tongues). Early Pentecostal periodicals reported that tongues-speech was known among them since the latter part of the nineteenth century. Some of their audiences were said to number in the thousands.591 The rift appears to have root with Parham. Parham had serious concerns about Carothers and confided such in his spiritual son, Howard Goss.592 However, Goss chose to work in collusion with Carothers; betraying Parham’s confidence. Carothers and Goss want to further organize like a denomination to control the fast-growing movement and would spend the rest of his life pursuing the same. Unlike Parham’s multicultural vision, Goss dreamed of an all-white, predominately male organization. In contrast, Parham becomes increasingly less interested in organizational control. In the end Goss would succeed in helping to create a number of all-white organizations that often claimed the name but barely resembled the original Apostolic Faith Movement or vision of Apostolic restoration.

. ” Notices”. Dallas Morning News, 28 July 1907, p. 35. The Cry: The Desperate Prayer that Opens the Heart of God. Keith Hudson. Chapter 6. Repentance Brings Freedom. 590 Pentecostal Spirituality. Land. 13. The Baptism with the Holy Spirit (1906). Warren Faye Carothers. Idem. Church Government. (1909). 'If I did not believe God loved the blackest Negro girl': Responses to American racism among early white Pentecostals, Daniel Silliman. February 26, 2014. 591 The Apostolic Faith [Los Angeles] 1:4 (1906), p. 3; V. P. Simmons, “History of Tongues,” Bridegroom’s Messenger 1:3 (December 1907), p. 2; Bridegroom’s Messenger 2:34 (March 15, 1909), p. 2; Bridegroom’s Messenger 2:46 592 The Diaries of Howard Goss. Entries for 30 January and April 6, 1907. Beginning at Waco in January and continuing till at least July Goss and Carothers worked their plan to separate from Parham and take control of the Apostolic Faith movement. Goss would continue to claim to be part of the Apostolic Faith all the while making back room deals to build an organization including one apparent deal with Bishop C. H. Mason and the Church of God in Christ on which he reneged. 588 589

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Later, to give the all-white organizations led by Howard Goss credence, conspirators would claim Goss’ betrayal came from the moral charges pending against Parham. However, no formal or informal charges were ever filed against Parham. Curiously, Goss and Carothers had begun discussing taking control before the unsubstantiated claims against Parham began. While Parham looked outside his movement for those responsible it may have been much closer to home.593 A. G. Canada is elected official leader of the counterfeit Texas Apostolic Faith Movement led by Warren Fay Carothers.594 Goss and Carothers both continued to claim to be part of the Apostolic Faith movement until at least 1912.595 1907

Andrew Harvey Argue holds a meeting in Winnipeg, Canada. Franklin Small is among those who received the Holy Spirit baptism.596

1907

Summer. While Charles Parham was having his leadership challenged, so was C. H. Mason. During the annual convention of the Church of God in Christ, C. P. Jones, who had helped Mason in the organization of the group dis-fellowshipped those who advocated tongues, including Mason who had received his “Pentecost” at the Los Angeles Outpouring Apostolic Faith Gospel Mission in Azusa Street. This challenge for leadership by Jones began a long legal battle for control of the group. Eventually (1914) Mason emerged as the sole leader a position he held until 1961.597 The proposed root cause for both Parham and Mason’s detractors was their insistence that speaking in other tongues is the initial evidence of the baptism of the Holy Ghost. Neither, Parham or Mason, ever conceded to their detractors and both Parham and Mason prevailed to lead their respective groups until their natural death.

1907

Summer. William Trotter, Superintendent of the Union Rescue Mission in Los Angeles is baptized in the Holy Spirit. When he told his

593

Christianity Without the Cross: A History of Salvation in Oneness Pentecostalism. Thomas A. Fudge. Pg. 33 594 Ibid. Fudge 595 Ibid. Fudge 596 The Apostolic Messenger, a prominent early Pentecostal periodical, was first published in 1908 by Andrew H. Argue, a leading figure in the formation of the Pentecostal Assemblies of Canada (PAOC), and pastor/founder of Calvary Temple (Winnipeg, Canada). 597 Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture Pg. 74.

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board about his new experience he was dismissed. He then joined Florence Crawford’s team in Portland.598 1907

August.599 “Keswick Convention. Boddy took a pamphlet he had written called ‘Pentecost for England’ and thousands were distributed. In it he claimed that 20,000 people had spoken in tongues (worldwide) but that only about six persons of these were in Great Britain.”600

1907

General Assembly of the association of churches formed with C. P. Jones, C. H. Mason, J. A. Jeter, and W. S. Pleasant convened at Jackson, Mississippi with Elder C. P. Jones presiding as General Overseer; C. P. Jones and J. A. Jeter were also averse to the doctrine of the baptism of the Holy Ghost speaking in other tongues promulgated by Mason. After days and nights of intensive debating over the Baptism of the Holy Ghost with initial evidence of speaking in tongues, (according to the documentation of the Centennial Edition of the book: C. H. Mason and The Roots Of The Church Of God In Christ, at one point in continuously searching and debating the Scriptures nonstop for three days and nights), the Jones faction that controlled the convocation insisted that Mason and his Pentecostal faction agree that there are other initial evidences of having received the baptism of the Holy Spirit. But Mason held firm his position; a division, subsequently, became evident within the ranks of Elder Mason's contemporaries when Elder J. A. Jeter, the General Overseer, Elder C. P. Jones, and others regarded the new Holy Ghost experience of speaking in tongues as a delusion. The General Assembly terminated by withdrawing the right hand of fellowship from C. H. Mason. When C. P. Jones and J. A. Jeter dismissed Mason from the Convocation, of the 110 COGIC churches that existed at the time, 10 immediately left with Mason.601

598

Disfellowshipped: Pentecostal Responses to Fundamentalism in the United. Gerald W King. Pg. 51 Evangelicalism and the Church of England in the Twentieth Century: Reform ... edited by Andrew Atherstone, John Maiden. Pg. 89. Eugene Stock. Kenwick. 1907.; A Personal Impression. Record 2, August 1907. Pg. 679. 600 C. F. Harford. Keswick Message, Its Method and Its Men. 1907. p.32. 601 http://emanuelministries.org/new_page_19.htm 599

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1907

August 10. While his detractors (including Howard Goss, Warren Faye Carothers, and many others) claim they withdrew from Parham, history is not on their side. The history of the time period clearly shows that Parham withdrew from them by dissolving their positions. A point which Goss confirmed. In an old newsletter, Gospel of the Kingdom (circa 1909) printed in Alvin Texas by the Gospel of the Kingdom Company; Parham is quoted from 1907 where he says, “We withdrew from those who are now trying to organize this work.”602 Parham continues, “Just as, years ago he (Parham) withdrew from the M. E. (Methodist Episcopal) organization that he might serve God in a more acceptable way.” 603 The note is written by Eleanor B. Parham. In a plethora of letters to both Carothers and Goss, Parham reveals as early as 1906 that he sees they are attempting to take over the Apostolic Faith movement and turn the movement into an organization. He was correct.

1907

August 14. Will Trotter an AFM minister is called to lead the largest Rescue Mission in the world. Union Rescue mission in Los Angeles, CA.604

1907

August 24. Houston Chronicle listed an announcement for revival services being held by Parham at a downtown hall and a separate meeting of the supposedly independent Apostolic Faith congregation at the Brunner tabernacle.605

1907

September 1. Soon after the Keswick Convention Boddy and members of All Saints Episcopal are baptized in the Holy Spirit. Many mark this as the start of Pentecost in Europe.606 In the next few months this outpouring would reach to “Jamaica, Cuba, Canada, U.S.A., India, South Africa, Switzerland, Holland, Italy, Ireland, Wales, Scotland, and all parts of England.”607

602

Gospel of the Kingdom. 1909. Charles Parham. The Gospel of the Kingdom. No 2. Undated. Pg. 5. Printed in Alvin Texas by members of the Apostolic Faith movement of Charles F. Parham. 604 Los Angeles Herald. August 14, 1907. Page 3. 605 City in Brief, HC, 24 August 1907, p. 5 and Church Notices, HC, 24 August 1907, p. 7 606 While Men Slept. . .: A Biblical and Historical Account of the New Universal. Kerby F. Fannin. Pg 411. 607 Confidence. April 1908. No. 1. Pg. 5. 603

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1907

September 21. Five members of the Apostolic Faith Movement are arrested for praying for the sick on charges trumped up by Wilbur Viola in Zion Illinois. This is obvious retaliation as these 5 were among 200 that left the Dowie cult in Zion Illinois and were filled with the Holy Spirit evidenced by speaking in other tongues as the Spirit gave utterance in meeting held by Charles F. Parham. Voliva claimed speaking in tongues were demonic.608

1907

September 29. A. G. Canada joins other new leaders appointed by Carothers as head of the Carothers quasi–Apostolic Faith Movement in Texas. A revival campaign in North Fort Worth. Canada‘s meetings drew some interest, and by 1909 a small Apostolic Faith congregation was established in North Fort Worth. 609 Archibald P. Collins, a local Baptist preacher who had been educated at Baylor University, accepted the tenets of Pentecostalism and served as the church‘s pastor.610 Collins ‘s reputation as a pastor and his educational training helped him quickly excel as a leader among the Apostolic Faith churches in Texas. During a revival in Alto, Texas, Collins was recognized as ―one of the star attractions in the services [because] he is a thoroughly well-educated man, and an accomplished speaker.611 For the movement as a whole the appointment of Canada by Parham is historic because through the conversion of Collins and E. N. Bell to the Apostolic Faith history was in the making as both would eventually lead the AG. 612

1907

September. Holy Convocation of the Church of God in Christ (COGIC). Those 10 churches who agreed with Mason met in Memphis, Tennessee in September 1907 to legally organize the COGIC. Among the group of elders who responded to Mason's call for a general assembly in September of 1907, and who graciously accepted the Pentecostal message of receiving the baptism of the Holy Ghost and speaking in tongues in accordance with Acts 2:4 were: E. R. Driver, J.

608

Monterey Daily Cypress and Monterey American (Monterey, California) · 21 Sep 1907, Sat · Page 1 “Sect Prays in 20 Languages”. Fort Worth Star-Telegram, 29 September 1907, p. 1. 610 Collins was listed in a 1905 issue of the Star-Telegram as pastor of Riverside Baptist Church in Fort Worth. See “In the Churches.” Fort Worth Star-Telegram, 26 November 1905, p. 8. For Collins ‘educational background, see A. P. Collins, “A Baptized Baptist Preacher”. Pentecostal Evangel (23 January 1915): 1. “End of World Coming Soon Belief of North Side Sect” Fort Worth Star-Telegram, 28 September 1909, p. 1. 611 A. P. Collins, “Letters from the People”. Fort Worth Star-Telegram, 30 September 1909. 612 “General Convention of Pentecostal Saints and Churches of God in Christ.” Word and Witness (20 December 1913): 1 and Combined Minutes of the General Council of the Assemblies of God 1914(St. Louis, MO: The Gospel Publishing House, 1914), 8. “The Dramatic Testimony of a Baptist Pastor: E. N. Bell‘s 1908 Experience”. Assemblies of God Heritage (April 1995): 26. 609

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Bowe, R. R. Booker, W. M. Roberts, R. E. Hart, D. W. Welch, A. A. Blackwell, E. M. Page, R. H. I. Clark, D. J. Young, James Brewer, Daniel Spearman, J. H. Boone. They met as a general assembly and elected C. H. Mason as general overseer or Chief Apostle and appointed D. J. Young, Mason's constant companion, as editor of the new periodical, "The Whole Truth". Dr. Hart was appointed Overseer of Tennessee; Elder J. A. Lewis was appointed Overseer of Tennessee; Elder J. Bowe was the Overseer of Arkansas; Later, Elder J. A. Lewis was appointed Overseer of Mississippi. The First National Meeting was named "Holy Convocation." The name "convocation" came from Leviticus 23:4 - "These are the feasts of the Lord, even” Holy Convocations," which ye shall proclaim in their seasons." Often during the meetings, Bishop Mason would quote the words from Psalm 50:5 - "Gather my saints together unto me; those that have made a covenant with me by sacrifice." As the Chief Apostle, Mason immediately dedicated twenty days, November 25th through December 14th annually as a meeting time for all of his followers to fellowship with each other and to transact all ecclesiastical and secular affairs pertinent to the growth of the National organization. This segment of the year was chosen because most of the communicants of the church lived in the farming districts of Mississippi, Tennessee, and Arkansas. By this time of the year, they had sufficient provisions and financial resources from the harvesting of their crops to enable them to attend and support a national meeting. During this time Mason also was prompted to move his headquarters to Memphis, Tennessee. 1907 September. While it would not be evident until 1908 the fallout of the separation of the Apostolic Faith Gospel Mission (aka Azusa Street) mission from the larger Apostolic Faith Movement would start a series of events that would severely undermine Seymour. Florence Crawford began her plan to move to Portland. Second, she started contacting all the Pacific Coast Apostolic Faith ministers seeking alliance. This would lead to the forming of a group known as the Pentecostal Assemblies. The Pentecostal Assemblies began as an alliance of Pacific Coast churches. Crawford started printing the Apostolic Faith newsletter in Portland. She used the list she had help developed in Los Angles and encouraging Clara Lum to join her in Portland in the same role she held in Los

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Angeles, Editor. By taking this action she struck a critical blow to Seymour’s already disputed leadership. Neither Crawford nor the minister she encouraged to join in alliance with her questioned the ethics of the events.613 Just like Seymour’s leadership team had dismissed Parham; Crawford and virtually all the West Coast leaders dismissed Seymour. Crawford claimed that Seymour had compromised on the doctrine of Sanctification, attempting to make Seymour as a failed leader to both God and the Apostolic Faith movement. By 1908 the damage would be evident to nearly everyone and the Apostolic Faith Gospel Mission (Azusa Street) was in serious decline. 1907

Lillian Thistlethwaite leads the extension work of the Apostolic Faith Movement in Toledo Ohio.614

1907

October 25. Smith Wigglesworth is baptized in the Holy Spirit after Mary Boddy lays hands on him at the rectory of All Saints Anglican Church.615 I went to the Episcopal vicarage to say good-bye. I said to Mrs. Boddy, the vicar’s wife: “I am going away, but I have not received the tongues yet.” She answered, “It is not tongues you need, but the Baptism.” “I have received the Baptism, Sister,” I protested, “but I would like to have you lay hands on me before I leave.” She laid her hands on me and then had to go out of the room. The fire fell. It was a wonderful time as I was there with God alone. He bathed me in power. I was conscious of the cleansing of the precious Blood, and I cried out: “Clean! Clean! Clean!” I was filled with the joy of the consciousness of the cleansing. I was given a vision in which I saw Mary Boddy the Lord Jesus Christ. I beheld the empty cross, and I saw Him exalted at the right hand of God the Father. I could speak no longer in English, but I began to praise Him in other tongues as the Spirit of God gave me utterance. I knew then, although I might have received anointings previously, that now, at last, I had received the real Baptism in the Holy Spirit as they received on the day of Pentecost.616

613

Roebuck. Pg. 300. Ibid. Miller. Pg. 39 615 While Men Slept. A Biblical and Historical Account of the New Universal. Kerby F. Fannin. Page 411 616 Stanly Frodsham. Apostle of Faith. Chapter 4. 614

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1907

October 27. 1st General Meeting of the Pentecostal Assemblies. This group is organized to bring ministers in the West Coast of the United States together. Florence Crawford appears to have presented the concept. It seems all ministers were welcomed regardless of color or gender. Brother William Pendleton is voted in and serves as Chairperson pro tem; Brother Clark Secretary pro tem.617 Pendleton’s lead role is historically William Pendleton and important for many reasons. A. He is in the Sister Hopkins the two first majority that understand the Baptism of the Holy Chairpersons of the Ghost to be evidenced by speaking in other Pentecostal Assemblies (1908). tongues.618 B. He is among those who embrace the position of Charles F. Parham and later others on baptism in the method of the Apostles “invoking Jesus’ name”.619 Pendleton would be succeeded in leadership by Sister Hopkins. The group would be formally organized in Oregon, October 28th, 1908. Later, this group would be reorganized or relabeled as the Pentecostal Assemblies of the World (PAW).620

1907

Gaston. B. Cashwell spreads the Apostolic Faith movement and Pentecostalism in the Southern United States.

1907

Apostolic Faith Movement outpouring in Korea, the Korean Revival or the Korean Pentecost.621 In just a few months more than 30,000 were baptized in the Holy Spirit all over Korea. A powerful move of the Holy Spirit led by prayer (like the outpourings in other parts of the world like Topeka, Wales, Los Angeles, etc.).

617

Contender For the Faith Magazine. COOLJC. 90th Year Anniversary Special. Bishop Robert Clarence Lawson in The Pentecostals of the World. Alexander C. Stewart. 2009. Pg. 1. 618 B. F. Lawrence’s The Apostolic Faith Restored, 12 first published in 1916, suggests that study by the Bethel students plus the experience of Miss Ozman cemented tongues as “the evidence.” The cryptic account in the first published Azusa St. version of Topeka entitled “Pentecost Has Come,” published September 1906 in Seymour’s inaugural The Apostolic Faith, acknowledges study, but then points to Miss Ozman as exemplifying the erasing of the Holiness equation of Spirit baptism and sanctification. 619 Roebuck. Pg. 318. 620 Asian Journal of Pentecostal Studies 1/2 (1998). Pg. 190 621 Lee, Young-Hoon (2001). Korean Pentecost: The Great Revival of 1907. Asian Journal of Pentecostal Studies.

149

In 1906 Dr. Howard Agnew Johnston brought news of the awakenings in Wales and in India to the missionaries in Korea. Soon many were continually praying for a fresh work of the Spirit. Of this time William Blair and Bruce Hunt stated, "We had reached a place where we dared not go forward without God's presence. Very earnestly we poured out our hearts before Him, searching our hearts and seeking to meet the conditions. God heard us and gave us an earnest that week of what was to come. Before the meetings closed the Spirit showed us plainly that the way of victory for us would be a way of confession, of broken hearts, and bitter tears." Of this season of prayer, Jonathan Goforth said, "The Early Church did great honor to God the Holy Spirit by dropping everything and spending ten days in prayer to prepare for His coming. I have told how the missionaries spent one to several hours each day for months in preparing a way in their hearts for the Holy Spirit. . . They honored God and appreciated the gift of the Holy Spirit by meeting in the church for prayer at five o'clock - not five o'clock every evening, but every morning through the fall and winter of 1906-7. They honored God the Holy Spirit by six months of prayer and then He came as a flood."622 "A burning zeal to make known the merits of the Savior was a special mark of the Church at Pentecost. The same is not less true of the Korean Church. It was said that the heathen complained that they could not endure the persecution of the Christians. They were evermore telling of the strong points of their Savior. Some declared they would have to sell out and move to some district where there were no Christians, in order to get rest." "Drunkards, gamblers, adulterers, murderers, thieves, self-righteous, Confucianists and others had been made into new men in Christ. In five years of rapid growth, 1906-1910, the net gain for all the churches of Korea was 79,221, which was more than the total members in Japan after half a century of Protestant effort, or twice the number of the Protestants in China in the first eighty years of mission work. By 1912, there were approximately

622

The Korean Revival - God Prepares a Nation for Adversity. Mar 17, 2014, 08:11 PM EDT

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300,000 Korean church members in a total population of twelve million."623 Jonathan Goforth, a Presbyterian Minister in China visits the revival. Presbyterian missionaries, hearing of revival in Wales, and of a similar revival among Welsh Presbyterian work in Assam, prayed earnestly for the same in Korea. 1500 representatives gathered for the annual New Year Bible studies in which a spirit of prayer broke out. The leaders allowed everyone to pray aloud simultaneously as so many wanted to pray, and that became a characteristic of Korean prayer meetings. The meetings carried on day after day, with confessions of sins, weeping and trembling. The heathen were astounded. The delegates of the New Year gathering returned to their churches taking with them this spirit of prayer which strongly impacted the churches of the nation with revival. Everywhere conviction of sin, confession and restitution were common. Brutal persecution at the hands of the Japanese and then the Russian and Chinese communists saw thousands killed, but still the church grew in fervent prayer. Prior to the Russian invasion thousands of North Koreans gathered every morning at 5 am Sometimes 10,000 were gathered in one place for prayer each morning. Early morning daily prayer meetings became common, as did nights of prayer especially on Friday nights, and this emphasis on prayer has continued as a feature of church life in Korea. Over a million gather every morning around 5 am for prayer Australian Pentecostals in the churches. Prayer and fasting are normal. Churches have over 100 prayer retreats in the hills called Prayer Mountains to which thousands go to pray, often with fasting. Healings and supernatural manifestations continue. Today, the city of Seoul has 6,000 churches, many huge. Koreans have sent over 10,000 missionaries into other Asian countries. 624

623

The Korean Pentecost by William Blair and Bruce Hunt. When the Spirit's Fire Swept Korea by Jonathan Goforth. The Flaming Tongue by J. Edwin Orr 624 http://www.reival-library.org/index.php/catalogues-menu/20th-century/20th-century-revival

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1907

The Church of God in Christ (A split within Christ’s Association of Mississippi of Baptized Believers accepts the teaching of the baptism of the Holy Ghost with evident of other tongues) – Charles H. Mason a Missionary Baptist travels to Azusa Street and has the "experience".

1907

The Holiness Church changes their name to the Church of God.625

1907

Ambrose J. Tomlinson meets Mack Pinson. Pinson encourages Tomlinson to meet Cashwell.

1907

November 30. H. Mogridge from Lancashire (UK) receives baptism of the Holy Spirit.626

1907

Sumner Chapel (Also Known as Peckham Assembly). “Two coloured ministers opened an assembly in Sumner Lane Peckham, and returned from Sunderland in 1907 baptized in the Holy Ghost. It was stigmatized as the ‘Black Man’s Church.’ Led by Brother Wilson until his death in 1929.627

1907

Lucy Farrow leaves a booming revival in her hometown of Norfolk Virginia to be a missionary in Monrovia, Liberia. William Seymour sends someone to relieve Lucy Farrow.628

1908

January 12. Third Assembly of the Church of God. Church reports 12 Congregations.629 Tomlinson is selected as 1st to hold the office of General Overseer.

1908

Cashwell arrives at Tomlinson’s church in Cleveland Tennessee. Tomlinson fully embraces Cashwell’s teaching, spoke in tongues and brought the constituency of the Church of God into Apostolic Faith movement.630 “A momentous service followed the third Assembly in 1908 that radically transformed the life and ministry of A. J. Tomlinson. Following a

625

Conn. Like a Mighty Army. Chronology. Xxix. Pathway Press. 1977. Confidence. April 1908. No. 1. Pg. 6. 627 Babatunde Aderemi Adedibu. Pg. 44. 628 https://www.revival-library.org/revival_heroes/20th_century/farrow_lucy.shtml 629 Conn. Xxix. 630 Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. Pg. 76. 626

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sermon by guest evangelist G. B. Cashwell, Tomlinson received his longsought-for experience of Spirit baptism. Although perhaps one hundred or more people had experienced the baptism with the Holy Spirit following the Shearer Schoolhouse revival in 1896, they apparently did not fully understand the nature and the work of the Holy Spirit at that time. Those who did receive the baptism with the Holy Spirit had not preached that this was an experience for all to seek and obtain.”631 1908

January. Florence Crawford received a letter from Portland offering her keys to Pastor John Glassco’s church.632 The Apostolic Faith Mission (Portland, OR), founded in 1908 by Florence Crawford, emerged directly from the Apostolic Faith Movement and still credit Charles Parham. Crawford, a leader in the Los Angeles Outpouring, moved in 1908 to Portland, Oregon, where she established her ministry headquarters. According to the Apostolic Faith Mission (Portland, OR), Crawford was given Volume II No. 15. July/August 1908 from the Azusa Street newspaper's mailing list with the Portland Oregon blessing to continue its publishing ministry. The Apostolic Faith Mission (Portland, OR) published The Apostolic Faith from 1908 until 1966, when the title was changed to The Light of Hope (the title was again changed in 1995 to Higher Way). The publication of gospel literature, including periodicals, tracts, books, and Sunday school curriculum, continues to be a primary focus of the Apostolic Faith Mission (Portland, OR). Over the past 100 years, the work expanded to include hundreds of churches across the world. The Apostolic Faith published theological articles, testimonies, and reports of church activity around the world. The Apostolic Faith is an important resource for those interested in better understanding the themes, beliefs, people, and events that helped to shape the Azusa Street Revival, the Apostolic Faith Mission (Portland, OR), and the broader Pentecostal movement.633

631

Restorationism and a Vision for World Harvest: A Brief History of the Church of God (Cleveland, Tennessee) David G. Roebuck. http://www.pctii.org/cyberj/cyberj5/roebuck1.pdf 632 Azusa. Morgan. 633 https://ifphc.org/index.cfm?fuseaction=publicationsGuide.apostolicfaithportland

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1908

January 1. North China. “A centre of early Pentecostal activities emerged in the southern districts of Zhili (from 1928 called Hebei) province. Bernt Berntsen (1863-1933) played a significant role in the emerging Apostolic Faith movement in this part of North China. Born in the hamlet of Hedrum near Larvik, Norway, he emigrated to the United States in 1893. Having become naturalized American citizens, he and his Norwegian-born wife Magna Berg (1867-1935) and their two small boys left San Francisco in October 1904 with a large group of missionaries for service in the nondenominational South China Mission. Berntsen read about the Azusa Street Revival in an early issue of The Apostolic Faith. He thereupon travelled to Los Angeles, where he was baptized in the Spirit on 15 September 1907. In late, November 1907, he returned to China with eleven recruits, consisting of two married couples and their children, as well as two single men and five single women. “They went out trusting God alone for their support.”634

1908

January 12. Parham returns to Temperance Temple in Los Angeles for meetings.

1908

Dr. G. B. Cutten, Baptist pastor and later professor at Yale University, wrote in 1908 that the Apostolic Faith Movement started in Kansas in 1900 and declares “that speaking with tongues is the only Bible evidence of the baptism of the Holy Spirit.”635

1908

Moody Memorial Church is impacted by the Holy Spirit baptism. Andrew David Urshan is among those baptized in the Holy Spirit on the 3rd floor of a student building at Moody Bible Institute that the students called the Upper Room.636

1908

John G. Lake begins South African Apostolic Faith Mission.637

634

Ibid. Apostolic Faith Portland. G. B. Cutten, The Psychological Phenomena of Christianity (New York: Charles Scribner’s, 1908), p. 57. Cutten interacted with S. A. Manwell’s 1907), pp. 8f. This periodical ran a series of articles on the subject by Manwell and P. B. Campbell up through an issue dated March 1907. 636 Disfellowshipped: Pentecostal Responses to Fundamentalism in the United. Gerald W King. Pg. 50. 637 Robeck, Cecil M. (2006). The Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement. Nashville, Tennessee: Thomas Nelson Inc. p. 274. ISBN 978-1-4185-0624-7 635

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1908

February. Manchurian Revival. Jonathan Goforth a Presbyterian Missionary returns from a visit to Korea to see the outpouring of the Holy Spirit there. He then spearheads an outpouring of the Holy Spirit throughout China.638

1908

February 23. Henry Prentiss creates a disturbance at the Allen Chapel African Methodist Episcopal Church in Indianapolis, Indiana, when its pastor announces that Prentiss will speak on the gift of tongues. Henry Prentiss is arrested the next evening while preaching along with two friends. The next day, his friends each pay a $50 fine plus court costs, but Prentiss asks for a jury trial.639

1908

Spring, "Mother" Barnes of St. Louis, Missouri, with her son-in-law, B. F. Lawrence, held tent meetings in southern Illinois.640

1908

Spring. Mason is sued for control of the COGIC and the Church property on Wellington Street. In their court depositions, the opposing faction stated several objections to Mason‘s new faith and the worship practices he introduced after returning from Los Angeles. The complainants argued that Mason had departed from the original beliefs of the church. Although no one could produce a set of doctrines or a creed for the Church of God in Christ, C. P. Jones testified that “while the churches did not have a creed from a written point of view, they did from a verbal point of vieworally.”641 This perspective was common in Baptist theology. Many of Jones ‘s contemporaries argued that speaking in tongues was an historical miracle, depicted in the second chapter of Acts, but that these miracles ceased during the first century and should not be practiced by contemporary Christians.642

1908

March. Rev. C. F. Atherton receives the Holy Spirit at Smith Wigglesworth’s home.643

1908

T.B. Barratt, arrived in Bombay for a two-month stay at the missionary retreat station at Coonoor in 1908.644 Barratt was invited and financed by

638

Lee, Young-Hoon (2001). Korean Pentecost: The Great Revival of 1907. Asian Journal of Pentecostal Studies 4. p.73-76 639 https://312azusa.com/timeline/henry-prentiss-speaks-in-tongues/ 640 Ibid. Women in Religion. 641 Deposition of C. P. Jones, 27 April 1908 in McBride, Frank Avant vs. C. H. Mason, 42. 642 See Benjamin B. Warfield, Counterfeit Miracles (New York, NY: C. Scribner ‘s, 1918). 643 Confidence. April 1908. No. 1. Pg. 7. 644 Confidence 1:1 (Apr 1908), 17; 1:2 (May 1908), 13.

155

Anthony Henry Groves, a tea planter in the Nilgiri hills, and grandson of Anthony Norris Groves, Arulappan’s645 one-time mentor.646 Among other things, Barratt discovered that his Indian interpreter Joshua had received Spirit baptism with speaking in tongues in 1897, evidence that speaking in tongues had continued in that region of India long after the time of Arulappan and prior to the Pentecostal beginnings in North America and Europe.647 1908

March 5. Indianapolis Indiana. Rev. Henry Thomas Prentiss serves as his own attorney in a case where he was tried as a leader of the Apostolic Faith movement. Before he was filled with the Holy Ghost, Prentiss said he had been in Prison in Auburn New York. He was called a Gliggy Bluk by the Police. The jury fined him $25 for shouting, “Lord Bless You!” The Judge added an additional $25 and $10 costs.648

1908

March 22. Stephen Jacob Jackson Frazee (J. J. Frazee) is ordained by the Pentecostal Assemblies (P.A.W.).

1908

The Apostolic Faith Assembly had its beginning in 1908. Its first home was in a little tin shop on West Michigan Street. Elder Henry Prentiss was pastor.649

1908

April. Anderson, South Carolina at a meeting of the FBHC, the denomination changed the Basis of Union to incorporate the doctrine of Pentecost “according to its scriptural aspect meaning speaking in other tongues as the Spirit gave utterance.650

1908

May 1. Frank Bartleman starts a mission in Conneaut Ohio. Sister Ivy Campbell, from the Los Angeles Outpouring was there with Bartleman. God had sent her on ahead some time before. Her home was in Ohio. Brother Kennedy, a Wesleyan Methodist preacher, had been preaching for them.651

645

https://romans1015.com/tag/j-c-aroolappen/ Anderson, Spreading Fires, 85. 647 Barratt, When the Fire Fell. 1. 648 The Indianapolis News (Indianapolis, Indiana) · 5 Mar 1908, Thu · Page 16 649 Indianapolis Recorder. Indianapolis, Marion County, 25 March 1933. https://newspapers.library.in.gov/cgi-bin/indiana?a=d&d=INR19330325-01.1.3&e=-------en-20--1--txt-txIN650 J. H. Ballard, “Spiritual Gifts with Special Reference to the Gift of Tongues,” Live Coals (Feb 13, 1907), pp. 2, 6. 651 Frank Bartleman, How Pentecost Came to Los Angeles (Los Angeles: Frank Bartleman, 1925), 646

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1908

May 13. William Seymour and Jennie Moore are married.652 Strangely, even this marriage becomes a point of contention and division for the Apostolic Faith Gospel Mission. Despite the infilling of the Holy Ghost this group seems unable to agree on many things. The marriage came as a shock to some in the church, who saw it as a violation of sanctification and as going against the mission's message of the end-times653. Lucy Farrow returned to Texas.654

1908

June-August. Florence Crawford holds Apostolic Faith Camp Meeting near Mt. Tabor (Portland, Oregon). Frank J. Ewart is baptized in the Holy Spirit.655

1908

June. Sunderland Conference. “That such a gathering of God’s children should be possible in so short a time, all of one accord in this outpouring of the “Latter Rain,” is to us a sign that God has “opened a door that none can shut,” and is a foretaste of what He is going on to do in preparation for that great day when Jesus comes.”656

1908

Stanley Frodsham baptized in the Holy Spirit at All Saints Episcopal (UK).657

1908

Church of God (Cleveland, Tn.) accepts the Apostolic Faith message of Holy Spirit baptism with the evidence of speaking in other tongues under A. J. Tomlinson

1908

Nias, Indonesia. 2/3 of the Island becomes Christian. A 7-year revival begins that is called, “The Great Repentance”.658

652

Espinosa, Gaston. William J. Seymour and the Origins of Global Pentecostalism: A Biography and Documentary History. Print. 653 Espinosa. 114 654 Azusa. Morgan. 655 Ewart. Phenomenon. Pg. 72. 656 Confidence. June 30th, 1903. Pg. 12. 657 Revival Library. PENSKETCHES British Pentecostal Pioneers. Stanley Frodsham. 658 Revival Fire. Wesley L. Duewel. Chapter 27.

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1908

Church of God in Christ is established as a Pentecostal organization by C. H. Mason in Jackson Mississippi.659 This is after the legal battle begins with C.P. Jones. A battle that will last till 1914.

1908

Carrie Judd Montgomery (18581946) experienced the "baptism in the Holy Spirit" evidenced by tongues at age 50. She shared the speaking platform at healing crusades with other popular Holiness-Pentecostal evangelists, such as Maria Woodworth-Etter and W.E. Boardman. She also developed a lifelong friendship with A.B. Simpson, the founder of the Christian and Missionary Alliance. In fact, she was the first recording secretary for the CMA when it was organized in 1885, and she spoke at many CMA conventions. Through her influence, several CMA ministers sought the Pentecostal experience. It was through Montgomery's writings that A.J. Tomlinson, founder of the Church of God of Prophecy, was convinced of healing in the atonement and complete sanctification, or Christian perfection.660 Montgomery was an editor, philanthropist, woman preacher, faith healer, evangelist, radical evangelical, and writer.661 She was influential in the American Divine Healing Movement in the late 19th century. Notable in her disciples is Evangelist Francisco Olazábal.662

659

The Encyclopedia of Cults, Sects, and New Religions James R. Lewis. Page 200. Church of God in Christ. 660 Ibid. Women in Religion. 661 This information was taken from the article entitled "Carrie Judd Montgomery (1858-1946)" by Jennifer Miskov found at [www.CarrieJuddMontgomery.com]. She recently finished her PhD on the Life and Theology of Carrie Judd Montgomery and there is also a book called Spirit Flood: Rebirth of Spirit Baptism for the 21st Century (In Light of the Azusa Street Revival and the Life of Carrie Judd Montgomery) that provides a brief biography of Carrie. Most of this information has been found in the following: For accounts of Carrie’s healing that happened in 1879 through her perspective, see Carrie F. Judd, The Prayer of Faith (Chicago: F.H. Revell, 1880; repr., New York and London: Garland Publishing, Inc, 1985), 9-21, Carrie Judd Montgomery, Under His Wings, 48-60, various articles in Triumphs of Faith and other journals, TF 27:2 (Feb 1907), "Songs of Deliverance," TF 16:3 (March 1896), TF 32:8 (Aug 1912), TF 35:2 (Feb 1915), TF 38:3 (March 1918), TF 39:2 (Feb 1919) and Carrie Judd Montgomery, "I am the Lord that Healeth Thee," The Latter Rain Evangel 2:4 (January 1910), 22. To see secular printed accounts, "The Efficiency of Prayer," The Buffalo Courier, November 15, 1881, "Disease Cured by Prayer," The Sun (New York), October 29, 1885, p.3. Also, Faith (Montgomery) Berry, interview by Wayne Warner, April 25, 1985, recording, Home of Peace, Oakland, CA was used and to see a reprint of the complete letter from Mrs. Mix to Carrie that was dated February 24, 1879, look at Mrs. Edward Mix, Faith Cures and Answers to Prayer (Springfield: Press of Springfield Printing, 1882; repr., New York: Syracuse University Press, 2002), 38-39 (page references are to the reprint edition). 662 "Spanish-Speaking Pentecostals". Encyclopedia of American Religions. 2009. Retrieved July 2, 2015.

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Montgomery was very involved in the Women’s Christian Temperance Union (W.C.T.U.) in the Los Angeles area.663 It was at the W.C.T.U.’s Temperance Temple that Charles F. Parham held his Los Angeles meetings. 1908

“At Whitsuntide, Boddy hosted an epoch-making convention, and thenceforth the history of Boddy becomes merged with the British Pentecostal Movement. Annual Conventions were held at All Saints until 1914, attended by young men destined to become leaders of the Movement in years to come.”664 “Boddy was God's man who presided over the early British Pentecostal Conventions and for a few years was the outstanding personality in the Movement. He had the prestige, the poise, the culture, and the personal participation in the Pentecostal experience that established him as the figure-head.”665

1908

March 22. Stephen Jacob Jackson Frazee (J. J. Frazee) is ordained by the Pentecostal Assemblies.666

1908

June 6-11. Whitsuntide Conference at Sunderland.667

1908

Summer. Apostolic Faith newsletter (the Azusa Printing press used Street version) is permanently moved to Portland, by G. T. Haywood Oregon. “We have moved the paper 75 which the Lord laid on us to begin at Los Angeles to Portland, Oregon, which will now be its headquarters.”668 Portland becomes a new center of influence for the Apostolic Faith movement.

1908

July. Daniel Charles Owen Opperman assumed duties as the State Director of the Apostolic Faith Movement (under Charles Parham) in Texas.

1908

July 6. Henry Prentiss marriage.

663

"W.C.T.U. to Hold Flower Mission Day". Berkeley Daily Gazette. June 12, 1941. Retrieved July 2, 2015. 664 'International Dictionary of Pentecostal and Charismatic Movements' 2002. 665 'International Dictionary of Pentecostal and Charismatic Movements' 2002. 666 Apostolic Heritage. Pg. 35. 667 Confidence. April 1908. No. 1. Monkwearmouth. Sunderland. England. 668 Apostolic Faith [Portland, OR], July-August 1908, 2; qtd. in Edith L. Blumhofer, and Grant Wacker, “Who edited the Azusa Mission’s Apostolic Faith?” Assemblies of God Heritage (2001): 19.

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1908

July 18. Baptist minister Eudorus Neander "E. N." Bell, a bachelor, becomes a Pentecostal.669 He is one of the better educated leaders of the Apostolic Faith movement. He received higher education at Stetson University, Southern Baptist Theological Seminary, and the University of Chicago.670

1908

August. Ingersoll Canada. Robert James Semple Apostolic Faith evangelist and Aimee Kennedy are married in a Salvation Army ceremony.671 Semple supported them as a foundry worker and preached at the local Pentecostal mission. They studied the Bible together. They began to evangelize the US and Canada together, then moved to Chicago and joined William Durham's Newlyweds Robert and Full Gospel Assembly. Durham instructed her in Aimee (Kennedy) Semple the practice of interpretation of tongues.672 They feel a call to the mission field and go to China. On the journey they both contact malaria. Robert dies at age 29 and is buried in Hong Kong. Aimee survives and gives birth to a daughter Roberta Star Semple673

1908

Tulsa, Oklahoma. August. Charles Parham was enlisted to conduct a revival under the persuasion of Mrs. C. O. Fry. Upon Parham’s departure,

669

Anderson, Robert Mapes. Vision of the Disinherited, the Making of American Pentecostalism. New York: Oxford University Press, 1979. Bell, E.N. Questions and Answers. Springfield, Mo.: Gospel Publishing House, 1923. Blumhofer, Edith L. The Assemblies of God: A Chapter in the Story of American Pentecostalism. 2 Vols. Springfield, Mo.: Gospel Publishing House, 1989. Brumback, Carl. Suddenly…From Heaven. Springfield, Mo.: Gospel Publishing House, 1961. Goss, Ethel E. The Winds of God. 2nd ed. Hazelwood, Mo.: Word Aflame Press, 1977. Lewis, Richard A. “E.N. Bell, An Early Pentecostal Spokesman” (unpublished paper), 1985. Menzies William W. Anointed to Serve, the Story of the Assemblies of God. Springfield, Mo.: Gospel Publishing House, 1971. 670 http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=20764276 671 Semple supported them as a foundry worker and preached at the local Pentecostal mission. They studied the Bible together, then moved to Chicago and joined William Durham's Full Gospel Assembly. Durham instructed her in the practice of interpretation of tongues. 672 Edith Waldvogel Blumhofer, Aimee Semple McPherson: everybody's sister (Grand Rapids: Wm. B. Eerdmans Publishing, Inc., 1993), pp.79- 81 673 https://www.route66ca.org/angelus-temple/

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1908

Mrs. Fry continued as leader of the fledgling group, with several individuals receiving the Baptism" in the fall of 1908.674 August. Parham holds another successful tent meeting in Tulsa Oklahoma.675 Mrs. C. O. Fry sold a diamond ring for $1,500 and assisted financially in securing Charles F Parham a tent or revival services.676 The tent was pitched at Third and Cincinnati Streets, the present location of Hotel Tulsa. Members of the Parham party, Bob and Bertha Davis, invited a cousin, Mrs. Emma J. Hughes, and as a result thirty or more individuals, representing several branches of the family, came to view the "new" religion. Approximately a score of them were converted.677

1908

While many historians attempt to paint the growing alliance between Parham’s enemies (Howard Goss, Carothers, Bell, Durham and more) as the fault of Parham and further claim Parham was ‘persona non grata’ after 1907. History does not support their wild claims. Rather, the summer camp meeting in Alabama presents Parham prominently as the featured speaker according to the Word and Work. There is obviously considerable disagreement about his alleged ‘fall’. Obviously, many did not believe the story being told by Parham’s detractors. Four years later in 1912678 and beyond it is evident that (like Mark Twain) reports of Parham’s demise are greatly exaggerated’.679

1908

October 12. This is the official or legal date of the organizing of what would become the Pentecostal Assemblies and later the Pentecostal Assemblies of the World (P.A. of W.).680 Sister Hopkins elected Chairwoman of the original PAW. J.J. Frazee elected Secretary. The previous secretary (Brother J. E. and his wife Margaret Clark681) leave for

674

Ibid. Hawkins. Pg. 60. Pope to the author, July 2, 1970. Ibid. Sarah Parham. 676 Mrs. R E. Nance, Jr., Saga of Sixty Years' Growth, 11 in Sixtieth Anniversary Celebration. Central Assembly of God Church. 1967. Pg 4. 677 Nance, 11 Saga of Sixty Years v Growth, 11 p. 4. 678 Apostolic Faith. Charles F. Parham. See all issues in Volumes 1912 and 1913. 679 Ethel E. Goss. The Winds of God. New York: Comet Press Books. 1958. Pg. 57 & Pg. 79. 680 State of Oregon. Office of the Secretary of State. Certificate of Recording Articles of Incorporation. File No. 14067. 681 Voice in the Wilderness. “Missionary Report” October 1916. No. 18. 2. 675

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the mission field in India.682 This is reported by newspapers differently. The Oregonian has an article, “Mission is Incorporated.”683 Two days later another article, “Apostolic Mission Ready for Business”. The Oregon Daily Journal. October 16, 1909. The dates differ from the Secretary of State records. 1908

November 26. Dunn, NC. Crumpler who is President of the PHC (Pentecostal Holiness Convention) walks out of his own Convention because he will not agree with the majority that speaking in other tongues as the Spirit gives utterance is the evidence of the Birthplace of William Branham Baptism of the Holy Spirit. The convention ended with A. H. Butler as the president and the church totally in the hands of the Pentecostal preacher. A Pentecostal view of Spirit baptism was incorporated into the Articles of Faith in 1908.684

1908

Pinson and Rodgers meet with Tomlinson in Cleveland, Tennessee. The discussion is on appropriate names for Apostolic Faith Movement congregations. Rogers and Pinson like the name Church of God and Tomlinson assures them that their use of the name would imply no relationship to his own movement.685 Rodgers envisioned an association of those who spoke in tongues. Toward that goal he organized a loose regional fellowship; the Pentecostal Association of the Mississippi Valley.686 Rogers then proceeded to set in order several churches under the name Church of God.687 He was also licensing and ordaining ministers and planned to apply for membership with the Southern Clergy Bureau.688

682

R. C. Lawson. October 14, 1909. 6. 684 Vinson Synan, Old-Time Power: A History of the Pentecostal Holiness Church (Franklin Springs: Advocate, 1973), p. 119; Joseph E. Campbell, The Pentecostal Holiness Church: 1898-1948 (Franklin Springs: Publishing House of the Pentecostal Holiness Church, 1951), p. 245. 685 Vision of the Disinherited. The Making of American Pentecostalism. Oxford University Press. 1979. 686 Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. Pg. 75. 687 Mack M. Pinson to J. Roswell Flower. 19 December 1950. Mark M. Pinson File. AGA. 688 J. Roswell Flower to Mack M. Pinson. 4 January 1950. Mack M. Pinson File. Flower quotes minutes of a ministers meeting at the Churches of God in Slocum Alabama. February 10, 1911. 683

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February. Elder G. T. Haywood becomes pastor of Christ Temple Apostolic Faith Assembly in Indianapolis. The church has a membership of about 30 and is meeting in what they called the “Old Tin Shop”. The church would eventually be generally called, Christ Temple Apostolic Faith Assembly. Former pastor, Elder Henry Prentiss, departs to plant a church in Philadelphia Pennsylvania. Prentiss was an African Methodist Episcopal minister who had traveled to Los Angeles during the Azusa Street Revival to receive the impartation of the Holy Spirit evidenced by speaking in tongues. References to this church associated with Elder Henry Prentiss are usually Apostolic Faith Assembly whereas references associated with G. T. Haywood are usually Christ Temple.689

1909

Apostolic Faith Ministry founded in 1905 by Maria Moise moves to the large multiple-story brick house at 2829 Washington Avenue. She named it Christian Rescue Home, but everyone called it "Mother Moise's Home" or simply "Mother Mary's Home."690

1909

March. William Marvin [1] Branham is born, allegedly [2] in a small log cabin in Eastern Kentucky. His father was a bootlegger [3] supplying the Chicago mob with liquor. [4] [5], and Branham was influenced by fortune tellers [5] who convinced him that the Zodiac was the first Bible [6] and that he was a notorious shaman who could heal without God [7]. He had serious ties to the Ku Klux Klan,[8][9] the Assemblies [10] and Independent Assemblies [11][12] of God, the United Pentecostal Church, Inc., and the infamous Jim Jones [13] who was a leader in Branham's sect [14][15]. Branham's "Message" sect splintered into several similar groups. [16][17].691

689

Indianapolis Recorder, Indianapolis, Marion County, 25 March 1933 Early Pentecostals in St. Louis, Missouri. J.L. Hall. Pentecostal Herald. 691 [1] Draft Card No 2328 Serial 2342. "William Marvin Branham". Accessed 2021, Oct 20 from https://william-branham.org/site/topics/marvin.[2] Cabin. Accessed 2021, Oct 20 from https://williambranham.org/site/topics/cabins_location. "The 1930 Census lists the birthplace for both of Branham's parents and each of the siblings. At the time of this census, Melvin was 18 years old, while William was 21. The record lists William Branham's birthplace in Kentucky and confirms that Melvin was born in Indiana. According to this census, Branham would have been three years old when Melvin was born in Indiana. The Census lists Indiana as the state of birth for the rest of the siblings." [3] Still and Liquor Found. 1924, Mar 6. Charles Still the Courier Journal. "Police Chief John E. Cole and Patrolman Dennis Donovan of Jeffersonville, yesterday afternoon raided the premises of Charles Branham, 35 years old, at Brighton. They found a 10-gallon still hidden under a lot of fodder, a coil in another place, one-half gallon of moonshine and a barrel of mash elsewhere." [4] Branham, William. 1959, Apr 19. My Life Story. "Later we moved to Indiana and Father went to work for a man, Mr. Wathen, a rich man. He owns the Wathen Distilleries." [5] Dry Agents Bag Booze and Three Stills in Raids. 1920, Nov 14. Chicago Daily Tribune. "O. H. Wathen, treasurer of the company, and Fred Knebbenkamp, stockholder, in the company 690

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1909

Arnulfo M. Lopez, one of many Hispanic followers of Parham evangelizes San Antonio, Texas. Followers of Charles Parham’s Apostolic Faith movement were the catalyst to the birth of the Latino Pentecostal movement. This started in Houston, Texas.692

1909

Stanley Frodsham joins an Apostolic Faith Church in Bournemouth which had a primary emphasis on prophecy and the restoration of the ministries of Apostles and Prophets.693

... But how do you explain that the permit arrived in Chicago too late to be checked up before the booze was delivered?" [6] Branham, William. 1955, Jan 17. How The Angel Came to Me, And His Commission. What made me more scared than ever, every time I met a fortune teller, they would recognize something had happened. And that would just…it nearly killed me. ... She said, “Well, you were born under a certain sign. There’s a Light that follows you. You were born for a Divine call.” [7] Branham, William. 1953, Apr 3. The Cruelty of Sin, And The Penalty That It Cost To Rid Sin From Our Lives. "The first Bible was ever written, was written in the skies, the Zodiac. It starts out with the virgin, that’s how He come first. It ends up with Leo the lion, the second Coming. And He is writing His first Bible. 44 The second Bible was written, was written by Enoch, and put in the pyramid. 45 The third Bible was written, and the last one, is this one. [Brother Branham indicates his Bible—Ed.] 46 God always does things in three’s. God is perfect in three." [8] Branham, William. 1947, Apr 12. Faith is the Substance. "Then of course, putting my mind on it, and having her to watch that and not me. As many times in a meeting, I’ll take any cross-eyed child you’ve got in this meeting, you bring it up here without even praying for it, and just let me look at it straight in the eyes like that, I’ll make its eyes come straight"[7]. Davis, Roy E. 1950, Oct. Wm. Branham's First Pastor. The Voice of Healing. "I am the minister who received Brother Branham into the first Pentecostal assembly he ever frequented. I baptized him and was his pastor for some two years. I also preached his ordination sermon, and signed his ordination certificate, and heard him preach his first sermon." [9] The Present-Day Ku Klux Klan Movement. 1967, Dec 11. Committee on Un-American Activities, House of Representatives, Nineteenth Congress, First Session. "The Klan was reactivated in Louisiana late in 1960 by Roy E. Davis of Dallas, Texas. Although he held the title of Imperial Wizard of the Original Ku Klux Klan, Davis actually exercised little leadership of the Louisiana section of his organization." [10] Branham, William. 1947, Dec 21. Experiences. "And that’s Dr. F. F. Bosworth. How many in here ever heard him, Dr. F. F. Bosworth? All right, Brother Bosworth, come, sir." [11] Branham, William. 1953, Aug 30. Why I Am A Holy-Roller. "Brother Rasmussen and I, we were going in Canada, Brother Baxter." [12] Branham William. 1952, Feb 24. Believing God. "Billy Graham was asked, recently. Mattsson-Boze today is up there taking my book to Billy Graham, on an interview. But and they’re wanting me to follow him, there at Washington now, in that big auditorium." [13] Collins, John. The Impact of William Branham's UFO Theology on Peoples Temple. Accessed 2021, Oct 20 from https://jonestown.sdsu.edu/?page_id=110982. "Jones still taught Branham’s theology of the evolution of man, from the animal to the extraterrestrial/extra-dimensional." [14]. Collins, John. The Impact of William Branham's UFO Theology on Peoples Temple. Accessed 2021, Oct 20 from https://jonestown.sdsu.edu/?page_id=110982. "Jim Jones became a familiar face in The Message as early as 1951 when he started holding revivals of his own in Los Angeles, California hosted by the Rev. Orval Lee Jaggers." [15] Collins, John. Duyzer, Peter M. The Message Connection of Jim Jones and William Branham. https://jonestown.sdsu.edu/?page_id=65112. "There are things about The Message that you may not see, but it is God" [16] Message Sects. Accessed 2021, Oct 20 from https://en.believethesign.com/index.php?title=Message_Sects [17] Collins, John. Colonia Dignidad and Jonestown. Accessed 2021, Oct 20 from https://jonestown.sdsu.edu/?page_id=67352 692 Latino Pentecostals in America. Faith and Politics in Action. Harvard University Press. 2014. Pages: 60–82 693 W. E. Warner art. 'International Dictionary of Pentecostal and Charismatic Movements' 2002, Richard M. Riss ‘Latter Rain’ 1987.

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1909 1909

Tomlinson elected General Overseer of the Church of God a post he would serve till 1923.694 February 26. Frank Bartleman ministers at both Azusa Street and at Eighth and Maple with a strong sense of God’s power and anointing.695

1909

The Pentecostal Missionary Union is born in the vicarage of All Saints Episcopal.696 Boddy's great friend Cecil Polhill became the first chairman. A publication by A. A. Boddy a magazine called "CONFIDENCE" did much to spread and stabilize the young Pentecostal Movement until 1926.'697

1909

March. Parham family relocates back to Baxter Springs, Kansas.

1909

April 11. Easter Sunday. Parham holds what he deems his best meeting ever in Brookshire, Texas.698 Like Demos, a plethora of men had and would continue to present Parham as irrelevant in an effort to gain the supremacy.699 Like Mark Twain, “rumors of his death are greatly exaggerated.”700

1909

May 23 – Conference in London. “It was not a congregation of fanatic and bewildered individuals that had assembled at Sion College. It was composed of sober-thinking, levelheaded men and women, moved with hearts' desire to live their lives according to the will of God, and to Assembly of God Headquarters 1914. Findlay Ohio His Glory. There was a solemn hush The storefront building was made upon us when we entered the beautiful, available by T. K. Leonard church-like hall. On the low platform were seated the strong, Bible-believing men, heading this blessed Pentecostal Movement in Europe.

694

Conn, Charles W (2008) [1955], Like a Mighty Army. Frank Bartleman, How Pentecost Came to Los Angeles (Los Angeles: Frank Bartleman, 1925), 696 Donald Gee, 'These Men I Knew,' 1965 and 'Wind and Flame,' 1941 and 1967; D.D. Bundy art. 'International Dictionary of Pentecostal and Charismatic Movements' 2002. 697 Ibid. IDPCM. 698 Parham. Pg. 209. 699 2 Timothy 4:10. New King James Version. “For Demas has forsaken me, having loved this present world, and has departed for Thessalonica—Crescens for Galatia, Titus for Dalmatia. 700 https://www.mentalfloss.com/article/562400/reports-mark-twains-quote-about-mark-twains-death-aregreatly-exaggerated 695

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There was the happy, energetic missionary Cecil Polhil, the Anglican minister Brother Boddy, our dear own Brother Barratt, the blessed Pastor Polman from Amsterdam, much used of God. In the first row we noticed Pastor Paul and Brother Booth-Clibborn, General Booth's son-in-law, who was, for the most part, busy interpreting.”701 The hall was crowded with friends from England, Germany, Scandinavia, etc. The audience appeared to consist of intellectual, educated people. After singing of hymns and fervent prayer Pastor Barratt gave his substantial and instructive lecture on prophecy. He concluded in an earnest exhortation to the believer to keep close to the Word of God, and not to despise prophetic utterances; but to prove all things, keep that which is good, eschew the appearance of all evil. After a break for dinner the meeting continued at 3 p.m. Brother Polhill requested all those who might be offended at manifestations in the course of these meetings to put such things before God in earnest prayer, and continue with us in a prayerful spirit, then God could get a chance to pour out His blessings. 1909

May 29. H. M. Turney elected to take the place of J. O. Lehman as treasurer at the Apostolic Faith Mission in Pretoria, South Africa.702

1909

Church of God with Signs Following organized as a separate religious body. Their main distinctive is a misinterpretation of Scripture which they use to encourage their members to handle snakes as part of the worship.703

1909

June. The Church of God is organized (Dothan, Alabama) – H.G. Rogers, M.M. Pinson D.J. Dubose, and J.W. Ledbetter (merged with Church of God in Christ [White] in 1913). It appears this was a group in thought only with no official organizational documents.

701

Ibid. IDPCM. The Azusa Street Mission and Revival By Cecil M. Robeck. Pg. 279. 703 https://en.wikipedia.org/wiki/Church_of_God_with_Signs_Following 702

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1909

Tomlinson had extraordinary success at the Pleasant Grove Campground near Tampa, Florida. While in Florida, Tomlinson received into the Church of God several ministers who would provide leadership in the following decades. Among them were native Bahamians Edmond and Rebecca Barr, who received the baptism with the Holy Spirit during that meeting, and a retired Methodist minister, R. M. Evans.704

1909

Stanley Frodsham began his publishing ministry when he introduced a Pentecostal paper called Victory, a monthly paper that reported on the Pentecostal revival that was sweeping the world. 705

1909

June 7. Sunderland Conference. “Yesterday I took the express at 7.23 in the morning from Sunderland, together with Bro. Beyerhaus, from Berlin. We arrived here about 6 p.m. I had the privilege of seeing several parts of this beautiful place, and the town is really like a garden of flowers. The meetings started here to-day, and the people expect great things from the Lord. Bro. Boddy will arrive here to-night, and will continue to Southampton, probably tomorrow. There he takes a liner for U.S.A. The dear Lord has already wrought great things here. Our friends have a hall of their own. Bro. Hutchinson and wife, both evangelists, have the leadership here. Young Bro. Frodsham is the editor of the Pentecostal paper in this town; its name is "Victory." I am staying at his mother's home. They have a beautiful home. To-morrow one of her sons marries a Danish nurse, who has lived in this country for about seven years. They are all in the Movement. Pray for Bournemouth these days, friends. I do marvel at the great things the Lord performs in various parts of Great Britain at the present time. Pray on! Hallelujah!”706

1909

July 6. The Pentecostal Missionary Union is established in Alliance Ohio by Levi Lupton.707

1909

Luigi Francescon and Giacomo Lombardi begin Italian Pentecostal movements in the U.S., Italy, Argentina, and Brazil.

704

Ibid. Conn. Pg. 342 http://www.revival-library.org/index.php/catalogues-menu/pentecostal/how-pentecost-came-to-britain 706 T. B. Barratt's personal diary, printed in the Redemption Tiding's Magazines of December 1933, January and February 1934. 707 Ibid. Horton. Pg. 206. 705

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1909

German evangelicals condemn Pentecostals in the "Berlin Declaration". Jonathan Anton Alexander Paul (1853–1931) was a German Pentecostal minister, writer, theologian, and Bible scholar and translator. In 1906, Jonathan Paul visited Thomas Ball Barratt in Oslo and became Pentecostal. The German evangelical leadership condemned Pentecostalism in the Berlin Declaration in 1909.708

1909

September 2. Parham’s Pentecostal Camp Meeting Topeka Kansas.709

1909

Tulsa, Oklahoma. Lillian Thistlethwaite, a sister-in-law of Charles F. Parham, came to Tulsa for a revival. The results of the meeting were possibly a disappointment to many, for the only convert was a young man named Willard H. Pope.710 However, the revival's sole convert later became a charter member of the Assemblies of God, the second Chairman of the Oklahoma District, and a pioneer of several council churches in Oklahoma and other states.

1909

Howard and Millicent Goss establish an Apostolic Faith church in Malvern Arkansas. Millicent is regarded as the most accomplished ministers of Charles Parham’s Apostolic Faith movement. By the end of the year, they have 152 who have received their ‘Pentecost’711

1909

October. Florence Crawford leads the Apostolic Faith Church in Portland, Oregon as an independent mission. In an attempt to wrestle control of the Apostolic Faith Church from Crawford, Jennie Moore and 2 other board members go to Portland to incorporate the Apostolic Faith Mission.712 It was simply dirty politics. Seymour’s attempt to take back the Apostolic Faith mission in this way proved fruitless. Florence Crawford and Clara Lum refused to recognize Seymour (or his board’s) authority (just like Seymour had failed to lead his board to working with Parham). The reality is that without Parham’s imprimatur, Seymour’s clout with the Apostolic Faith movement is nil.713

1909

November. William Oliver Hutchinson started a Pentecostal Church in Britain (The Emmanuel Mission Hall, Bournemouth). It soon became the

708

https://en.wikipedia.org/wiki/Jonathan_Paul The Pentecost. Vol. 1. No. 7. Kansas City Missouri. June 1909. 710 Ibid., Miller Pg. 3. 711 Goss diary, December 26, 1909. 712 Azusa. Morgan. 713 Roebuck. Pg. 316. 709

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headquarters of a large network of Pentecostal assemblies, known as Apostolic Faith Church. 1909

December 10. Manilla, Philippines. Lucy Letterman is the first known Apostolic Faith missionary to this area of the world. Leatherman, originally from Greencastle, Indiana, received Spirit baptism in Los Angeles in 1906 when Lucy Farrow laid hands on her.714

1909

November 5. “The first Pentecostal church building in Great Britain, Emmanuel Mission Hall. It owed its origins to the ministry of William Oliver Hutchinson. Maria Woodworth-Etter Tent Meeting circa 1910 Hutchinson’s influence was already such that one of the guest speakers at the opening services was no less a person than Cecil Polhill, one of the famed Cambridge Seven. Hutchinson is most definitely the father of the twentieth century apostolic type of Pentecostal movements in Great Britain. The Apostolic Faith Church, Bournemouth, the Apostolic Church, Penygroes, and the United Apostolic Faith Church, London all owe their introduction to the apostolic ministry to this valiant pioneer preacher who believed that God would restore the New Testament ministries and offices of apostle and prophet.”715

1909

An Anglo-American woman was probably the first person to preach the Pentecostal message in Puerto Rico. The first person to plant a lasting Pentecostal work on the island was Juan León Lugo (1890–1984).716

Bridegroom’s Messenger (BM) 1:16 (15 June 1908), 1. Who Hath Believed Our Report - 20th Century Testimonies? A brief Chronicle of the Modern Pentecostal Movement's Rejection of Kingdom and Covenantal Bible Truth. Foreword. Pastor Ronald A. Poch. 716 P E R S P E C T I V A S H I S PANIC THEOLOGICAL INITIAT I V E OCCASIONAL PAPER SERIES ISSUE SEVEN, FALL 2003 Renata Furst-Lambert, Zaida Maldonado Pérez, associate editor. Pg. 30. 714 715

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1909

717

Louisville, KY. Pastor G. T. Haywood held a meeting at the Christian Faith Band Church located at 16th and Magazine Street. The church was founded in 1897 in Danville, KY by Thomas J. Cox.717 E.W. Doak, an Apostolic Faith missionary with ties to the Los Angeles Outpouring becomes a trustee at the Apostolic Faith Mission in Portland under Florence Crawford. He would later become the leader of the Pentecostal Assemblies of the World (PAW). Apostolic Faith Church of God Inc. in Hansom Virginia by Elder Charles W. Lowe. Worked in unison with William Seymour. Would be officially chartered in Maryland in 1938 and in Washington DC in 1965.

https://fackytn.net/history_of_the_f_a_c_

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ABOUT THE AUTHOR Bernie L. Wade, PhD. is a noted Pentecostal and Apostolic Faith historian. He serves on the Executive Board of Apostolic Archives www.apostolicarchives.com “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.” 718 Bernie L. Wade, PhD is a third generation Apostolic Faith minister. He traces his spiritual heritage through the International Circle of Faith (ICOF)719 and the Pentecostal Assemblies of Jesus Christ (PAJC) to the Apostolic Faith Movement founded by Charles Fox Parham. Parham is the Father of the Pentecostal Movement. 720 He serves on the International Presbytery of the ICOF – International Circle of Faith. http://www.icof.net He has written extensively about the Apostolic Faith movement and several key organizations. Also See: • The Original Pentecostal Assemblies of the World (PAW) • Apostolic Reformation in the 20th Century (Volumes 1, 2 & 3). • The History of the Apostolic Faith Church of God (AFCOG) • The History of the Pentecostal Assemblies of Jesus Christ (PAJC) 718

http://www.apostolicarchives.com/page/page/5834253.htm www.icof.net 720 https://en.wikipedia.org/wiki/Charles_Fox_Parham 719

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Apostolic Faith and Pentecostal Timetable of Key Events (13 volumes).

For more information write: Bernie L. Wade, PhD 6321 Fallen Timber Road, Sulphur, KY 40031 or email: Bernie.wade1212@gmail

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