Our Story Excerpt

OUR STORY: THE NEW MEXICO ASSEMBLIES OF GOD

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OUR STORY: THE NEW MEXICO ASSEMBLIES OF GOD One Hundred Years of Pentecost Grant Christopher

The New Mexico Ministry Network of the Assemblies of God

Š 2014 The New Mexico Ministry Network of the Assemblies of God 6640 Caminito Coors N.W., Albuquerque, New Mexico 87120 All rights reserved Printed in the United States of America First Printing, March 2014 Published by the New Mexico Ministry Network of the Assemblies of God All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form by any means, electronic, mechanical, photocopying, recording, or otherwise, without prior written permission from the New Mexico Ministry Network of the Assemblies of God. Christopher, Grant Our Story: The New Mexico Assemblies of God Cover Design: Jeral Dickenson

www.nmministry.net

Contents

Preface

vii

1. Introduction

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2. Early Pentecostalism in the United States

3

3. The Humble Beginnings of Pentecostalism in New Mexico (1914)

9

4. The Sixteen Fundamental Truths and the Texas District (1915-1918)

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5. The State Convention of the General Assemblies of God (1919-1920)

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6. The Tri-State District (1921-1925)

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7. Reaching Women and Girls: The Women’s Missionary Council and Missionettes

25

8. The Texas-New Mexico District (1925-1930)

33

9. The Texico District (1931-1940)

41

10. The Story Begins (Tucumcari, New Mexico: April 23-25, 1940)

59

11. Student Ministries in New Mexico: The Christ’s Ambassadors and Children’s Ministries

67

12. A Pioneering Tale (1940-1949)

77

Special Photo Section 1

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Our Story: The New Mexico Assemblies of God 13. The Legacy of the Holiness Movement: Camp Meetings in New Mexico

109

14. World Missions from New Mexico: Missions and Missionaries around the World

115

15. Thickening the Plot (1950-1959)

123

16. New Mexico Church Builders

147

17. Home Missions in New Mexico: Native American Ministries and Ministers

149

18. Reaching Men and Boys: Men’s Ministries and Royal Rangers

157

19. Perpetuating the Heritage (1960-1969)

163

20. Expanding the Narrative (The Impact 70s: 1970-1979)

181

Special Photo Section 2

201

21. Reviving the Story (1980-1989)

211

22. Amplifying the Storyline (The Decade of Harvest: 1990-1999)

235

23. Crafting a New Manuscript (2000-2009)

255

24. Penning the Most Recent Editions (2010-2013)

271

25. An Unwritten Chapter (2014 and Beyond)

281

Notes

291

Index of Names

305

Index of Selected Cities

311

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Preface

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ur Story… Within the pages of this book, you will be invited into the lives of the individuals God has chosen to shape the New Ministry Network into what it is today, and who set the stage for how God will use us in the future. It truly is an incredible story of redemption as God touched the lives of people and brought them into relationship with Himself, and of the dreams of God carried out both in and through the lives of these individuals.

As you read these stories, no doubt you will laugh and celebrate with gratitude as you see the adventures of church planting laid out for us; and you will reflect with deep gratitude and honor for those who laid down their lives to establish and build the ministries we have today across New Mexico.

On behalf of the New Mexico Ministry Network, our Executive Leadership and our Network Presbytery, it is our joy to deliver Our Story to you. It’s a story only made possible by the grace of God manifest in each of our lives; and, it is a testimony to the faithfulness of so many over the years.

We are grateful to the hundreds of individuals who contributed to this endeavor as you shared your lives, memories, and photographs with us. “Our Story” simply would not have happened without you. Ultimately, “Our Story” is simply the vii

Network Pastor Micheal Dickenson

Our Story: The New Mexico Assemblies of God compilation of your stories.

And I am personally grateful to my Administrative Assistant, Grant Christopher who took on the assignment over the past couple of years to bring this all together. “Thanks, Grant for your untiring work to make this all possible, and for this book that we will all treasure.”

My prayer, as we read through the pages of this book, is that God will use this legacy to inspire us all to a new level of commitment for what God is continuing to call us to. We are His Church in New Mexico. We are the Body of Christ, the servants of God, whom God will continue to use to advance the cause of Christ here and around the world.

As we look to the next generation and beyond, may God continue to pour out His Spirit on us all and use us as He desires… Until He comes!

Micheal Dickenson Network Pastor The New Mexico Ministry Network of the Assemblies of God

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CHAPTER ONE

Introduction

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ootleggers, victims of murder, lowly, widows and widowers, pagan priests, brave church pioneers, anonymous, common, broken, inhibited, neglected, disabled, forgotten, powerful, wounded, pious, single-for-life, proud, ne’er-amount-to-anything, and the saintly.” These are a few of the apt titles that describe some of the most powerful and influential people of the New Mexico Assemblies of God. Though many started as unlikely candidates, with some being rescued from the darkest of places, they all became a vital part of the fabric of what makes up the story New Mexico Assemblies of God. Their individual stories are indispensable to the greater narrative of the New Mexico Assemblies of God—in fact, it is their lives that form it. And these lives—through their deeds—reach far beyond the geographical borders of the vast forty-seventh state of the United States of America: They reach to the gloomy slums of Indonesia; to joy-filled children’s homes in Brazil; to urban street ministry; to idyllic life on the Native American reservations across the state; and to all the manifold places that the call of God would take His people.

This history is written in praise of the God who called such a people out of darkness and into His wonderful 1 light —a people who continue to spread that light until that time when Jesus rolls back the clouds, ends history as it is now known, and invites His Church to live with Him forevermore in Heaven. Since, as one author posited, “… history is nothing more than the compilation of innumerable biographies, its individual lives writ large how it makes a change for better or for evil,” how much more important is it to commemorate the spiritual history of God’s own people as they work to actualize His Kingdom on earth?2 Informed by this knowledge, any history of the Church proper must conform to Biblical conceptions. As the “Church” is not an institution, religion, or philosophy, but rather the people of God themselves, therefore, any history that seeks to chronicle the unique heritage handed down to the descendants of Pentecost will not focus on “bricks and mortar,” but rather the living, breathing, and vibrant lives of those persons called “to do good works, which God prepared in advance for us to do” in the Name of Jesus.3 (After all, the Lord Jesus will return for a Church, not a building or theological statement.) Because of this, the foundational date of any given church as recorded in this history is based upon the first time a gathering of believers met rather than when they legally affiliated with the Assemblies of God. Thus, when it is correctly understood, the 1

Our Story: The New Mexico Assemblies of God Church’s history is the story of lives spent for God’s purposes and nothing else.

This history does not venture into theological debates of the soundness of doctrine (although there is a place for that); it does not minimize the importance of bricks and mortar (because each part of the Body of Christ needs a place to gather); it solely focuses on the lasting legacy of lives and deeds done in the Name of Jesus through the people of the New Mexico Assemblies of God. As is to be expected, this history cannot possibly encapsulate the entirety of the lives of the Pentecostal believers in New Mexico who have labored to make it what it is today. Countless stories and deeds have had to remain untold—some even lost to this history. The stories that are included represent some of the greatest accomplishments and some of the most luminous, impactful lives ever to interface with the New Mexico Assemblies of God. The placement of the life’s story of any given believer within this history was ordered in three priorities: 1) The time he or she entered into ministry in New Mexico; 2) Their most important contribution; and, 3) When little else is known of the individual’s life, their identified interactions in ministry in New Mexico. For those who have been omitted or underrepresented, their story is not any less a part of the greatness of what God has done through Pentecostal believers, but rather reflects limitations in research, time, and space imposed upon the project. Despite these realities, the character of the New Mexico Assemblies of God remains truly preserved within this volume. More importantly, the greatness of God pervades the pages of this history as these lives are retold. This history is the story of the Assemblies of God in New Mexico, a collection of Pentecostal believers burning to spread the Gospel in their beloved state. It is an account that stretches across their more-than-seventy-five years of ministry.

This is “Our Story.”

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CHAPTER TWO

Early Pentecostalism in the United States

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he Assemblies of God was born out of the holiness tradition, having roots in Methodism and its founder, John Wesley. Wesley “was also the spiritual and intellectual father of the modern holiness and Pentecostal movements, which arose from Methodism in the last century.”1 Wesley’s calamitous conversion experience and ideas about the “double cure”—sometimes known as “Christian perfection”—became the later holiness and Pentecostal churches’ theology of sanctification—namely that there was an experience separate to salvation of being wholly sanctified for God’s use. The focus on sanctification that churches that followed Wesley’s teaching led them to be labeled as “holiness” churches, also known unsympathetically as “holy rollers.” The “second work” of the Holy Spirit in sanctification—stemming from his theology—would later lead to Pentecostalism. Beliefs about a second work spawned the later “finished work” controversy—a debate that centered on the question of whether the Christian was sanctified at salvation as well as in subsequent experiences. The Assemblies of God placed itself firmly in the Pentecostal and “finished work” category, noting that Christ’s work on the cross wholly justified and sanctified the believer while still declaring a second experience separate to salvation that would empower the believer to walk out a practical life of holiness.2 In this vein of thinking, one New Mexican Pentecostal leader would later affirm, “Holiness is not a natural act of man’s will. It is an attribute of God, a part of His character.”3 Such leadership wanted to ensure that the believers in the Assemblies of God would seek this consecration. Declaring a second-yet-finished work, they ardently sought this infilling as being the experience of the baptism of the Holy Spirit, a spiritual empowerment for ministry according to the promise of Jesus in Acts 1:8 and its fulfillment in the second chapter of Acts. Thus they were wholly-sanctified believers who practiced an ever-increasing holiness in experience, in word, and in deed. These are the spiritual roots and justifications of the Assemblies of God. During fast-changing and influential times from 1903 to 1914 when Orville and Wilbur Wright first took to flight, Henry Ford’s Model T was introduced, the Titanic sunk, and World War I was threatening to start, the Spirit of God was crafting a spiritual movement that would create vast influence of its own: the Assemblies of God. Continuing later into New Mexico, the history of the Assemblies of God first takes root in a room of three-hundred people 3

Our Story: The New Mexico Assemblies of God in the Grand Opera House in Hot Springs, Arkansas in April of 1914. God Himself was stirring a revival movement through these “exuberant meetings” that would spawn one of the greatest church and missionary fellowships that the modern era would see.4 Pentecostal scholar Vinson Synan comments on these beginnings: …the Assemblies of God (AG) is by far the largest and best-known Pentecostal fellowship in the world. It is also the most influential and visible Pentecostal body, commanding respect in the broader world of evangelical and charismatic Christianity. The history of the AG is in large part the story of the entire Pentecostal movement, not only in the United States, but also around the world. With roots in the apostolic faith movement, founded by Charles Parham, and the Azusa Street revival, it was the first denomination to be entirely a product of the Pentecostal movement.5 Strong words to be sure, the founders of the Assemblies of God would further claim: “We commit ourselves and the movement to Him for the greatest evangelism that the world has ever seen. We pledge our hearty co-operation, prayers and help to this end.”6 This kind of expectancy, reliance on God’s power, and prodigious goal-setting characterized the early Assemblies of God. However, such a great movement cannot be founded in isolation. It must find its origin from the Church itself in New Testament times. So just how did the Assemblies of God, with its ambitious goals and powerful methods, come to be?

Any movement that claims a new and powerful message must trace its roots to Biblical Christianity. One author asserts: “Discussion of a religious movement’s origins usually carries implications of legitimacy. Simply put, a religious doctrine that is new is suspect, and rightly so.”7 If the Assemblies of God is to be considered an outgrowth of the Church proper, Biblical grounds must be found. Such grounds have always been embedded in the New Testament Church’s experiences in the book of Acts. The second chapter of Acts provides the theological and historical impetus for claims of the gifts of the Spirit, spiritual infilling, and Pentecostal methods. Pentecostals assert that their experience is the one the Apostle Peter expounds upon when quoting the prophet Joel: In the last days, God says, I will pour out my Spirit on all people.

Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord.

And everyone who calls on the name of the Lord will be saved.8 God’s Spirit is poured on youth in worship at “Called Camp” 2013.

Therefore the Pentecostal message is nothing new—for it had been only the continuation of the promised day of Pentecost! It had only seemed new because of a lack of its emphasis until the great revivals of the late 1800s and early 1900s. Thus it is through this unbroken line of Biblical Christianity that the Pentecostal church traces its lineage.

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Early Pentecostalism in the United States While the Pentecostal message had been largely lost in the United States, the Holy Spirit still found a way to renew its adoption through powerful revivals across the nation. Among the most influential to Pentecostal denominations are revivals in Topeka, Kansas in 1900-1901—under the ministry of Charles Parham9—and at the Azusa Street Revival in Los Angeles, California in 1906—under the ministry of William J. Seymour.10 Primarily, through these two revivals—although there were many more—God was renewing the Pentecostal message by creating the Assemblies of God, among other denominations. Even non-Pentecostal denominations such as the Methodist Church and the Christian and Missionary Alliance were being stirred by such fires of revival.11 The Revivals in Rochester, New York and North Bergen, New Jersey also bore much fruit in the Pentecostal world, but none of them influenced the Assemblies of God more than the Topeka, Kansa Revival through the ministry of Charles Parham and the Azusa Street Revival under the Reverend William J. Seymour.

Parham is the “formulator of the teaching that speaking in tongues was the ‘initial evidence’ of the baptism in the Holy Spirit, a doctrine that became the distinctive of the [Assemblies of God] belief concerning baptism in the Holy Spirit.”12 His influence stems from the Bethel Bible School that he opened in October of 1900. Here, he taught his students to seek the baptism of the Holy Spirit and tongues, leading them to earnestly seek the promise of the Spirit. At one of his prayer meetings to seek such a promise, on New Year’s Day of 1901, Agnes Ozman became the first recorded person in the United States to speak in tongues, signifying her spiritual baptism. Thus the “Century of the Holy Spirit”13—as one author puts it—was underway. Parham and his other students later spoke in tongues, which caused quite a stir in the local papers of Topeka, Kansas, Kansas City and St. Louis, Missouri. Despite such negative press from secular papers, Parham’s movement had begun: Pentecost was spreading across the United States.14 This message would spread further still through one young disciple of Parham’s Bethel Bible School: William J. Seymour, a man who would take this Pentecostal message to new heights, expanding it across the globe.

William J. Seymour was a holiness preacher who had sat under Charles Parham’s teaching on the baptism of the Holy Spirit, accepted it, and then spread it wherever he went. Seymour responded to an invitation to bring the Pentecostal message as pastor of a small holiness church in Los Angeles, California, arriving in February of 1906.15 Continuing his tradition of preaching the Pentecostal testimony wherever he went, he was locked out of his new church within one week for that very message!16 However, Seymour would not be deterred in his preaching. Through great perseverance he would eventually open the “Apostolic Faith Mission” in an old livery stable on 312 Azusa Street in the industrial section of Los Angeles; this church quickly grew into a budding congregation of 300 people.17 With nearly half of the congregation speaking in tongues, the reports of such a revival spread across the nation and even into Europe. For the next few years, many people “who visited the mission came to receive the empowerment of Spirit baptism and be equipped with new languages.”18 And those who experienced this outpouring of the Spirit carried the Pentecostal message back to their homes and churches to spread the excitement and empowerment of the Holy Spirit. Fittingly, Seymour’s revival had great impact on the foundation of the Assemblies of God. Both the Topeka and Azusa Street Revivals form the context into which the General Council of the Assemblies of God would step.

As the fire of revival was spreading quickly across the world—the Assemblies of God in Brazil was established in 1911 even before the Assemblies of God USA19—the Pentecostal message was about to unite believers of a variety of backgrounds under the banner of the Holy Spirit’s empowerment, creating spiritual “fire” wherever its message spread. Scholar Gary McGee writes of the movement: People walking by the Grand Opera House in Hot Springs, Arkansas, in April 1914 must have wondered about the goings-on in the loud, exuberant meetings. Over three hundred Pentecostal believers had gathered to consider moving beyond just spiritual unity to a limited measure of organizational unity, a church organization with legal standing. They hoped this would do a number of things: contribute to a greater unity among their churches, conserve the work at home and abroad, lead to a better system for supporting missionaries, encourage local congregations to charter with a biblical name, and start a new bible training school.20 5

The original 300 founding members of the General Council of the Assemblies of God assemble in Hot Springs, Arkansas in 1914.

Early Pentecostalism in the United States Such unity and codified work was essential, especially at the birth of such a small Fellowship, for there were many upcoming trials such as the “Oneness” controversy that nearly destroyed the young denomination in its infancy. Although fearful of restrictions on the Spirit’s leading, the founders saw the need for doctrinal purity and concerted effort of evangelism all under the banner of “the Assemblies of God.” This name, which was taken from the twelfth chapter of Hebrews, was first voiced in the following way: “But ye are come unto … the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect...”.21 “Assembly” was a Biblical term that helped the young Fellowship to avoid the division and sectarianism that they so abhorred. They write: “We recognize ourselves as members of said General Assembly of God (which is God’s organism), and do not believe in identifying ourselves as, or establishing ourselves into, a sect, that is a human organization…”.22 The denominational founders even then intended the focus of the church not be on bricks and mortar but rather the fact that the Church is made up of God’s people in unity.

In this first General Council of the Assemblies of God, submitted to the leadership of the Holy Spirit, the course of the entire Fellowship was set. One attendee described the Spirit’s work among them as a “halo of glory that rested over the sessions from day to day.”23 The work that was produced during those critical first days of the Fellowship yielded the Preamble and Resolution on Constitution—a doctrinal basis for affiliation with the churches, principles for unity and relationship of believers, and self-government of local churches. It was not until 1927 that a full Constitution and By-Laws was approved.24 This Preamble also outlined the Pentecostal distinctive of the new Fellowship as being comprised of “Pentecostal (Spirit Baptized) saints…”.25 Additionally, that Mack Pinson preached on the “Finished Work of Calvary” proved to all in attendance that the new Fellowship would firmly reject any “second blessing” of complete holiness of the sanctification theology that was so apparent in other Pentecostal movements at that time.

This Council went so far in establishing the course of the Assemblies of God that the Christian Evangel wrote in 1914, “The Pentecostal Movement has not yet fully realized the tremendous import of the Hot Springs meeting last April.

A glorious pattern, as in Acts 15, was there followed, showing how God’s people can get together for mutual cooperation and fellowship in the Gospel of the Kingdom.”26 The movement of the Holy Spirit in founding the Assemblies of God at Hot Springs, Arkansas did not escape the attention of J. A. Perkins, a farmer living in a nearby city; and after experiencing the Pentecostal message at a similar revival in Arkansas, Perkins moved his entire family to Artesia, New Mexico—the first sparks of revival fire were igniting through him. Perkins had lived in Artesia once before but only as a farmer; this return to New Mexico, however, was not as a farmer, but rather as an evangelist for the purpose of spreading the Pentecostal message.27 Perkins, along with J. R. Greene, A. C. Bates, D. Z. Little, and N. R. Nichols would found the Pentecostal work in the state of New Mexico.

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CHAPTER THREE

The Humble Beginnings of Pentecostalism in New Mexico 1914

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he heritage of the Assemblies of God in New Mexico, while counting only seventy-five official years of legal existence in the making, was being written for much longer than its 1940 foundational date. The dry land of New Mexico—the United States’ newly-created forty-seventh state—was about to catch the fire of Pentecost.

One may assert this for a number of reasons: 1) In once sense, because the New Mexico Assemblies of God grew out of that revival in Hot Springs, Arkansas through the ministry of those who were so deeply affected by it, the year 2014—while not in official terms—could be argued to be the foundational year. 2) Pentecostal meetings and informal groups were being held in Portales in 1914 through the work of N. R. Nichols, J. A. Perkins, D. Z. Little, and J. R. Greene long before the New Mexico District Council was legally incorporated in 1940. 3) Most importantly, the Church proper, with its roots in the Day of Pentecost, never failed to minister on the earth. Therefore the Assemblies of God in New Mexico is just a continuation of the larger Church with 1914 marking one hundred years of Pentecostal ministry through Assemblies of God principles and methods.

1914 “Traveling almost anywhere in the world, one is likely to see congregations of the Assemblies of God in the smallest village or the most densely populated metropolis.”1 Such a statement proved true in New Mexico as the Holy Spirit coordinated His plan to bring the Pentecostal message to the desert. J. A. Perkins had first moved to Artesia from his home in Nebraska because of the opportunity there, seeing it as a “boomtown” in the southwest. Perkins was a farmer who planted his whole business and family there. However, because of an aberrant farming accident, Perkins lost one of his feet. It is for this reason that he left Artesia, losing the desire to continue farming there. Packing up with his family, save for his daughter Esther who had recently married Artesia native J. R. Greene, Perkins moved to Arkansas. But the Holy Spirit had other plans for this humble saint, designs that included his return not as a farmer but as a herald of the Pentecostal message. Perkins would become one of the foundation stones of the 9

Our Story: The New Mexico Assemblies of God Assemblies of God—and the larger Pentecostal world—in New Mexico.

The activity of the Spirit in Arkansas was not unknown to Perkins. He attended a Pentecostal revival near Hot Springs around the same time that the Assemblies of God was founded. During this revival he and his entire family were filled with the baptism of the Holy Spirit. In experiencing this Pentecostal message, Perkins had finally found the reason for his coming to Arkansas, and perhaps the loss of his foot: to learn about and experience Pentecost. Two former District Superintendents of the New Mexico Assemblies of God described Perkins in this way: “It was a lifetime feeling with Brother Perkins, that God moved him all the way to Arkansas just to give he (sic) and his family the Pentecostal experience.”2 Perkins knew that he was to return to New Mexico, entrusted with the charge to spread the message of Pentecost. Upon arrival in Artesia, he immediately began meetings to teach about Pentecost and placed an ad in the Pentecostal Evangel requesting an evangelist to help him in his work. The Reverend N. R. Nichols—who had previously experienced Pentecost in Texas in 19123—quickly answered his request and a Pentecostal ministry team was born.

N. R. Nichols lived in Lingo, New Mexico, a farming community about 130 miles Northeast of Artesia. Seeing the request in the Pentecostal Evangel in 1915 he traveled to Artesia to start ministry there. J. A. Perkins knew immediately that God had called both him and Nichols to spread the Pentecostal message across southeastern New Mexico and in parts of western Texas. Starting at the nearby Cottonwood Schoolhouse, the two men held evangelistic meetings where members of the community and even Perkins’ own family were “saved and filled with the Spirit,” which included his son-in-law J. R. Greene and his daughter Esther.4 With this newfound filling in the Spirit, J. R. Greene joined the men in their evangelistic work. This ministry team held Pentecostal meetings from 1915 through 1920 with the foundation of Portales First Assembly. Once the church was established, the team split to work in different portions of the state. Nichols remained in Portales to pastor that little flock and began to promote the Lord to the nearby people; Perkins moved to Mountainair to begin revival services there.

Among the most successful efforts were in Lake Arthur and Portales, though only in the latter was a church established. “God N. R. Nichols preaches. gave them another good meeting in which several families were 5 brought to the Lord” in Lake Arthur. Clara Henderson, an early convert, became the wife of the later missionary evangelist James M. Rebb. Rebb would minister in Cliff and Deming, New Mexico.

The revivals in Portales yielded perhaps the most lasting work in the entire history of the Assemblies of God in New Mexico for “First Assembly of God” in Portales is both the oldest and most continuous Assemblies of God church in New Mexico. (The church is currently pastored by Kelly Fulfer; it is now named “Trinity Temple Assembly of God.”) Despite not being officially affiliated with the Assemblies of God, the foundation of First Assembly of God in Portales was in 1914 when these believers started to meet through Perkins’ ministry. Among the many converts in this revival were D. Z. Little, his family, and Guy Matthews. Matthews became an evangelist in and around Mountainair and helped J. A. Perkins in the work there. Little joined the ministry team as an evangelist in 1916, later becoming one of the founders of First Assembly of God in Clovis, New Mexico in 1930.

Such were the foundation stock of the New Mexico Assemblies of God. They were preD. Z. Little and wife paring the way for a powerful Pentecostal movement and an explosion of church planting 10

The “Assembly of God” in Portales is the first Assemblies of God church in the state of New Mexico.

Our Story: The New Mexico Assemblies of God that would found at least 205 recorded churches in New Mexico over the next century of existence.

The informal gatherings of believers, revivals, and schoolhouse meetings were what sustained the spiritual work throughout the early years of the Assemblies of God—indeed they were the spiritual work itself until a more formal structure would be imposed. The results of those early meetings are hard to calculate but certainly prepared New Mexico for such a great explosion of growth. What was initially only a handful of believers who were loosely connected by a passion for Pentecostal doctrine, multiplied into thousands of salvations and infillings of the Holy Spirit so that at the height of the number of people in the Assemblies of God in New Mexico, nearly 15,000 believers on average attended churches across the state each Sunday. From these few believers came the spiritual giants who would serve as pastors, evangelists, church pioneers, teachers, organizers, leaders of the national organization of the Assemblies of God, and missionaries who would cross oceans to spread the Gospel. The forty-seventh state was ripe for spiritual harvest.

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CHAPTER TEN

The Story Begins Tucumcari, New Mexico: April 23-25, 1940

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n April 23-25, 1940, the grandiose expectancy of a small group of Pentecostal forebears, cramped into a church hall in Tucumcari, New Mexico, led them to dream that “a greater effort should be put forth by the ministers of the New Mexico section for the evangelism of their own state… for the purpose of forming a new District for the State of New Mexico, believing that we could thus advance the cause of Christ to better advantage.” In charting so great a course ahead of them, the gathered believers knew that they would be the ones to bear the burden of the resultant implications on their own shoulders. While few in number and having little material wealth between them, these exemplars of Pentecostalism in New Mexico would energize a unified revival movement that would forever change the state of New Mexico.

Thus the story of the New Mexico Assemblies of God began with evangelization and missions as the reasonsfor-being of the entire organization. It should be noted that the New Mexico Members at the 1942 District Council District Council was not started for any other primary reason—such as denominationalism, advancing the personality of its founders, or even spreading pet theologies—than for those aforementioned. The founders of the New Mexico Assemblies of God desired to ˙multiply membership and churches of the Assemblies of God in the New Mexico Section of the Texico District so that the Kingdom of God may be built up rather than their own earthly organizations.1 By multiplying churches and members in New Mexico, the larger Church itself would grow. Such are the deeply-Biblical roots of the Assemblies of God in New Mexico that were expressed that Tuesday, April 23rd of 1940 in Tucumcari, New Mexico.

Purposes in place, the fate of the New Mexico District Council was now up to the constituent ministers and 59

Our Story: The New Mexico Assemblies of God District leaders to vote on whether or not to allow a separation from the Texico District, in effect splitting the hardearned progress of the past decade and taking thirty-nine churches out of the larger District. A two-thirds vote from all the ministers and delegates would be necessary for such a separation to be granted. After lengthy discussion on the merits and workings-out of the District parting ways, W. A. Gilbert and H. M. Fulfer finally called for the vote.

Despite the disagreements and tension in the room, the resultant vote would place in motion a unified revival movement that would forever change the state of New Mexico. While twelve of the seventy-two voting constituents were against the action of splitting the District, the vast majority, sixty voters, were desirous of New Mexico having its own responsibility for evangelization; and after the vote had been cast, the twelve dissenting members of the Council immediately “stood up pledging themselves to support the New District.”2 Even in dissent and disagreement, the New Mexico District Council began with unity from all its members. While the work of splitting the District was behind them, the real work of the early New Mexico Assemblies of God pioneers had just begun.

Spreading the Gospel to New Mexico with renewed passion was a heavy burden to lay on the shoulders of the few ministers, church delegates, and interested Pentecostal believers assembled in the small town of Tucumcari.

With only seventy ministers and thirty-nine churches throughout the entire state of New Mexico, they were certainly not up to the task unless God were to empower them. But God did indeed empower those early pioneers. Among them were the foundation pieces of Pentecost in New Mexico, A. C. Bates, H. M. Fulfer, Roy Stewart, Earl and Roena Vanzant, W. A. McCann, James Wells, Scott F. Mitchell, Thelma Koenig, O. W. and Fanny Edwards, W. A. Gilbert, and B. H. Caudle. Even believers from outside the Assemblies of God were in attendance in that the Council was held at both the Baptist church and the local Methodist church; the local Baptist pastor, Dr. Barrick, in one service was invited to give a testimony! Dr. Barrick, a non-Pentecostal believer, gave “praise [to God] for the convention and the manifestation of the Spirit added much to the blessed fellowship that we were enjoying.”3 Not content to only conduct business during the first Council, the plenary services included worship, Bible study, and even use of spiritual gifts.

The Council records: “This service was greatly blessed of God, with several interruptions for prayer for the sick.”4 Something special was stirring in the hearts and minds of believers across New Mexico.

Also in attendance for the birth of a new District were the well-known names of the General Superintendent of the General Council of the Assemblies of God, E. S. Williams, and the General Secretary-Treasurer, J. Roswell Flower. Such a momentous occasion warranted their presence. Both participated in the proceedings by chairing the Council and preaching during the plenary sessions. Interestingly, when Flower took part in the proceedings, seeing that “...there were so few preachers having supporting churches,” he referred to the delegation of ministers from New Mexico as “farmer preachers.”5 Indeed, most of the preachers present were bi-vocational; and the funds with which they had to minister were not readily available because of the long shadow of the Great Depression, rumors of war, the poverty of the state, and a general lack of resources. To illustrate this point, the New Mexico District Council started with only $261.22 dollars in its account as a gracious gift of funds transferred from the newly-christened West Texas District. Financial reports of that first District Council meeting recall “there was not so much as a lead pencil when our office was created, and an offering of $11.16 [from the first District Council] was all that we had to begin the office expense with.”6 Nevertheless, no obstacle was too difficult to overcome for these Pentecostal forerunners.

Within that single year, four more churches would be planted and the New Mexico District Council would be up and running without outside support.

Among the first orders of business during those pivotal Council meetings was to elect a District Superintendent, Assistant Superintendent, Secretary-Treasurer, Sectional Presbyters; establish Pentecostal ministries to meet the challenge of spreading Gospel across the new District; and adopt a Constitution and By-Laws for the District. These newly-created ministries would, in turn, elect officers and adopt a Constitution and By-Laws for their respective purposes.

Electing someone to the office of Superintendent proved a lengthy process. With so many qualified candidates, the District Council would have no shortage of nominees—or electoral ballots for that matter—because the office underwent twelve separate votes. These votes eventually eliminated all other names save for H. M. Fulfer and Roy Stewart. Fulfer, at the age of thirty-eight, and Stewart, at the age of twenty-six, both were already well respected, 60

New Mexico District Council Superintendents

H. M. Fulfer 1940-1952

H. Paul Holdridge 1952-1955

Earl G. Vanzant 1968-1981

Paul Savage 1981-1993

Micheal Dickenson 2009-present

Raymond Hudson 1955-1968

R. Kenneth George 1993-2009

District Superintendents, Earl Vanzant (third from right) and Raymond Hudson (far right)

Our Story: The New Mexico Assemblies of God larger-than-life ministers in the eyes of the assembly; and both capably demonstrated Pentecostal ministry in the state.

The twelve electoral ballots continued for quite some time with both men receiving nearly an equal number of votes and neither reaching the requirement for an election. Seeing that the Council was getting nowhere and that Fulfer was a good choice, Stewart humbly endorsed the candidacy of Fulfer. The ensuing election gave Fulfer superintendence over the New Mexico District.7 Stewart would soon be elected as both General Presbyter and Sectional Presbyter in the Northeast Section. With the office of Superintendent now filled, W. A. Gilbert was elected Assistant Superintendent. B. H. Caudle was then elected as Secretary-Treasurer. The Presbytery that were elected are as follows: James Wells in the Northwest Section, W. A. McCann in the Southwest Section, Roy Stewart in the Northeast Section, and Scott F. Mitchell in the Southeast Section. The ministry leadership team was now assembled and ready to spread the Gospel to the far reaches of New Mexico.

Spread the Gospel to the far reaches they did! These faithful founders in Tucumcari truly instituted a great revival movement to carry out their desire of more adequately evangelizing the state. They did this through various means, ministries, and sacrifices. To note just some of their achievements: In the seventy-five District Councils since, the New Mexico Assemblies of God grew from thirty-nine churches to ninety-six churches at present; it grew from a handful of believers to 14,851 in average weekly attendance in 2012; its ministerial count went from seventy to 240 in that same timeframe. The height of the number of churches in New Mexico was in 1988 and 1989 when there were 106 churches affiliated with the Assemblies of God. Furthermore, including the churches started from 1914-1940, at least 205 churches have been founded in the New Mexico Assemblies of God. The longest-running church is in Portales, which, according to Biblical standards, has been in existence since 1914—the year that the General Council of the Assemblies of God began! Additionally, in the last five years, two churches have been founded, six independent churches have joined ranks with the Assemblies of God through cooperative affiliation, and more church plants are just now beginning to take shape.

Vital to the growth of any church denomination are the unreached people brought into the Church through evangelization. While in 2009 the New Mexico Assemblies of God churches were only .75% percent (94 out of 12,371 churches) of churches and .63% percent (10,292 out of 1,710,560 adherents) of membership in all of the greater Assemblies of God Fellowship, its impact must not be understood in those numerical terms.8 Its impact must be measured from its foundation to the present day by percentage of growth of churches (148%), percentage of growth of membership (205%), percentage of people converted through the message of Pentecost (287%), the spiritual influence asserted in the lives of its people over the years, and the current health of the Fellowship to continue that mission. And in all these measures, the New Mexico Assemblies of God truly has wrought a legacy worth repeating. Additionally, it is poised to continue spreading the Gospel of Jesus Christ throughout the state.

Even though the New Mexico Assemblies of God is healthy in ministry and growth, challenges to its success were present then just as today. These challenges are: the size of the state of New Mexico, the multiplied and diverse communities across the state with their resultant ethnic and cultural barriers that must be addressed, and training up the next generation of ministers. Those brave pioneers in 1940 took on all these challenges and set themselves out on their own to accomplish this task apart from the security of such a large organization as the Texico District.

Despite the vastness of the task of evangelizing the nation’s forty-seventh state (2,085,538 million people estimated in 2012 and 121,298.15 square miles in 2010), the Assemblies of God has proved worthy of the task.9 Over the course of the seven decades of average attendance of adherents in churches that are available, the New Mexico Assemblies of God have grown in six of them. In the span of 2000-2009, the New Mexico Assemblies of God gained the largest growth in church attendance in its history: an increase of twenty-one percent.10 In that same span, the New Mexico District Council became the fourth fastest growing, non-Latin District behind only Arizona, Minnesota, and the Rocky Mountain District (the Assemblies of God in general grew 10.9% percent during that same time).11 But not only has the New Mexico Assemblies of God grown in number of adherents, it has multiplied by reaching many of its diverse communities with powerful and relevant churches. Of the 102 current cities in the state, the Assemblies of God in New Mexico at one time has had at least one church in seventy of them.12 Additionally, in many of the communities that have since become ghost towns, the Assemblies of God in New Mexico has planted 62

The Story Begins (Tucumcari, New Mexico: April 23-25, 1940) many churches there as well. From cities of over a half of a million, Albuquerque, to the three Conchas Dam Project churches that were only temporary communities, no population was too great or too small to be reached. This fact is well highlighted in 1940 in that four additional churches were founded during that year. Even in founding the New Mexico District Council itself, the pioneers did not rest on their laurels, but passionately implemented the newlyvoiced mission.

The reach of the New Mexico Assemblies of God in terms of number of churches is impressive. But it is the individual lives that are affected that present the greatest accomplishment of the original stated purpose of those Assemblies. The number of unreached people who have become converts to Christianity since the statistic was first tracked in 1956 is at least 95,521. (This number does not include six years of lost statistics where no data were available!) This is an average of 1,872 people won for Christ each year with a 287% percent Later Pentecostal adherents in worship increase in converts at present count 13 when compared with the first year reported! The missionary purposes outlined by the original missions founders of the Assemblies of God as they met in Stone Church, Chicago, Illinois in 1914 were truly taken seriously in New Mexico.14 Once converts have been made, the Church has the task of incorporating such converts into its fellowship.

The numbers for average attendance in the New Mexico Assemblies of God paint a powerful picture of just that work being undertaken. When average attendance numbers began to be tracked in 1956, the Fellowship had 4,873 people each week to count as adherents. However, in the years that followed, the Assemblies of God in New Mexico enjoyed a 205% percent increase in average attendance with the current number being 14,851 each week (formulating an average of 8,805 weekly attendees per year).15 These numbers prove that the mission of the 1940 Council, to “… multiply the membership and the churches of the Assemblies of God in the New Mexico section…”, was fulfilled by those same ministers and leaders.16 Cultural richness and peculiarities of its expression—that many times become barriers to be crossed in ministry—are deeply rooted into the culture of New Mexico. With its tribes and reservations dotting the landscape, New Mexico is profoundly influenced by Native American culture. More than ten percent of New Mexicans are from a Native American descent. This concentration of Native Americans in New Mexico is 850% percent of the national average of the rest of the country. Such a great number of this people group certainly influenced New Mexico in culture and history; the churches of the Assemblies of God in New Mexico reflect this heritage. Nearly sixteen percent of current Assemblies of God churches in New Mexico are churches primarily composed of Native Americans; and more than ten percent of adherents in 2009 were Native Americans. Because of the cultural identity and unique perspective that so many U.S. Missionary Ruth Droll amid her Native American ministry

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Our Story: The New Mexico Assemblies of God Native Americans bring, truly the history of ministry to them is a rich one in the New Mexico Assemblies of God. The later ministers who primarily worked with Native Americans such as Freddie and Lydia Shorter, Charles and Coralie Lee, Sister Boren, Sister LaMetz, Claudie Gilchrest, Robert and Mildred Blanton, Marguerite Shaw, Lula Morton, Barbara Wellard, Ruth Droll, William and Virginia Lee, Eric Lee, Duane and Charlotte Hammond, Tim and Faye Gwilt, Nathan and Marietta Lynch, Alfred and Mae Watchman, Thomas and Pauline Koons, Carlos and Doreen Baki, Janice Phillips, and Martha King—among others—form part of the fuller picture of ministry to all nations, tribes, and tongues in New Mexico. Theirs is a legacy of service and heartfelt ministry to each one of their fields of home mission.

In addition to the many Native Americans in New Mexico are an even greater number of people of Hispanic or Latino descent. While Hispanics or Latinos form seventeen percent of the population as the national average across the United States, nearly half (47%) of all people in New Mexico are of Hispanic or Latino descent.17 Because of this, the New Mexico Assemblies of God have focused on ministry to Hispanics and Latinos—and have reaped a great reward for it. An enviable thirty-seven percent of people descended from Hispanic or Latino ancestry call themselves a part of the New Mexico Assemblies of God.18 Such a number is an understated testimony to the outreach to Hispanic or Latino people of the Assemblies of God in general because it is to be understood in light of the fact that the Central District of the Spanish Assemblies of God, whose numbers are not included in the statistics, also ministers in New Mexico. The statistics for ministry to Hispanics and Latinos does not primarily comprise of Spanish churches or ministries within English-speaking churches; no, these are a diverse group of people permeating nearly every part of ministry in New Mexico!

The last major challenge to evangelizing the entire state with the Pentecostal message is to sustain such a work through the raising up of the next generation of leaders. Without a new generation of Pentecostal revivalists, pastors, and pioneers, the foundational work undertaken in 1940 would not last. The ministers of New Mexico would have to rise up to bear the burden of the work given to them.

Psalm 145:4 serves as the rallying-cry for the preparation of new ministers: “One generation commends your works to another….”19 Without preparation of new ministers, the New Mexico Assemblies of God would surely decline. Even though ministers in the New Mexico Assemblies of God only comprise .71% percent of all ministers affiliated with the General Council of the Assemblies of God, their effect is more greatly felt than this statistic could convey.20 Through the ministry of such ministers have come new churches, discipled lives, spiritual wisdom, pastoral counseling, Biblical leadership, indigenous ministry, fresh converts, missions works started both at home and abroad, and a host of other spiritual benefits that cannot be quantified. Yet, certain figures may be quantified to demonstrate the scope of ministry through such ministers. Since 1940, there has been an average of 120 ordained ministers, 57 licensed ministers, and 39 certified ministers in active ministry in the New Mexico Assemblies of God.21 Further good news includes the fact that in 2013, the New Mexico Assemblies of God boasted the largest class of ordinees ever credentialed within a twelve-month timeframe.22 To aid in the formation of leadership, New Mexico School Of Ministry (NMSOM) was instituted in 2010 by Marcus McClain. Current enrollment includes forty prospective candidates for credentials. Thus, the repository of capable workers is continually increasing. Even with these major barriers presently being challenged and engaged, there would be no Assemblies of God in New Mexico if not for that initial Council in 1940 where the founders drew up the source documents that would serve as the ministry thrust for the next seventy-five years and beyond.

When the General Council of the Assemblies of God adopted its Statement of Fundamental Truths in 1916 and its Constitution and By-Laws in 1927, they set the bar for all other affiliated Councils in the Assemblies of God. The New Mexico District was no different. The first District Council adopted a Constitution and By-Laws nearly identical to those of the General Council; and their Statement of Fundamental Truths were exactly the same. Further, General Council essential resolutions on matters of conscience, divorce, “worldliness,” and disapproved heresies—among others—were also the same. The New Mexico District Council was not a splinter group off of the Assemblies of God, but rather placed itself firmly under the purview and authority of the General Council. Its goal was to be a part of the larger Church as expressed in the fellowship of the Assemblies of God. These two documents, infused into 64

The Story Begins (Tucumcari, New Mexico: April 23-25, 1940) the very nature of the New Mexico District Council, would provide its direction, accountability, and governance even to the present day. They serve as the basis for entry to all ministers and churches that wish to affiliate with this “voluntary cooperative Fellowship.”23 Those delegates who had placed themselves under the leadership of these documents at that first District Council in 1940 then drafted its mission: “We exist to be an agency of God for evangelizing the world, to be a corporate body in which man may worship God, and to be a channel of God’s purpose to build a body of saints being perfected in the image of His son.”24 Such a statement has not gone unfulfilled.

With foundational issues established, the delegates of the first District Council set out to create Pentecostal ministries that would assure that their mission would be completed. One such ministry was the New Mexico chapter of the General Council’s Women’s Missionary Council. As mentioned before, New Mexico had been a part of the Women’s Missionary Council since the time that Etta Calhoun started it in 1925 through its association with the Texas-New Mexico District. The women of the New Mexico District Council only changed names of the banner of the Women’s Missionary Council in New Mexico for they were already doing the ministry under the Texico District Council. There was no lapse in ministry by these Pentecostal ladies. They had been ordained, serving, giving, showing compassion, preaching, and ministering throughout the then fifteen-year history of the Women’s Missionary Council. Because of a great love for evangelism and for the lost in New Mexico, these ladies set out “to render Christian service for the Master in whatever our hands find to do.”25 Mission in hand, the New Mexico Women’s Missionary Council elected Fanny Edwards as President. Edwards would capably administrate the Women’s Missionary Council until 1943. Joining her were Vice President Mrs. J. R. Green and Secretary-Treasurer Mrs. Scott F. Mitchell.

The Women’s Missionary Council of New Mexico quickly adopted a set of Constitution and By-Laws that placed them under the authority of the New Mexico District Council. Organization and leadership such as the Women’s Missionary Council of New Mexico enjoyed would yield great dividends in the years to come; for example, in 2009, thirty-eight percent of the weekly attendance in the New Mexico Assemblies of God was composed of women and seventeen percent were girls (in contrast to 29% percent for men and 15% percent for boys).26 Continuing the theme of women doing a large part of the ministry, within the Constitution and By-Laws of the Women’s Missionary Council, various functional committees were created with obvious purpose: Visitation Committee, Hospital Committee, Jail Committee, Quilt Committee, Sewing Committee, Tract Committee, and Garment Committee.27 Practical ministries and helps like these committees would become the cornerstone of the work of the New Mexico Women’s Missionary Council. As stated in their mission, the women of New Mexico combined action with their words, not content to leave any good deed undone.

The youth and children of New Mexico were not to be outdone by their exemplars in both pastoral and women’s ministries. To this end, the first District Council of the New Mexico Assemblies of God created a Christ’s Ambassadors chapter. This formalized ministry would now need to elect officers, adopt a Constitution and By-Laws, and prepare to propagate the Pentecostal Gospel.

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Members enjoy Pentecostal preaching in an early church.

One New Mexican youth ministers at a school in Haiti in 2012.

Family Worship Center in Mescalero, NM

Network Pastor Micheal Dickenson preaches at Ministry Network Conference 2013.

U.S. Missionary Doris Nixon ministers in song to Native Americans.

First Assembly of God in Belen, NM

Native American Area Presbyter William Lee lays hands on Carlos Baki at his ordination.

First Assembly of God in Tucumcari, NM

CHAPTER FOURTEEN

World Missions from New Mexico Missions and Missionaries around the World

I

n the early days of the Assemblies of God, its founders declared that they would “commit ourselves and the movement to Him for the greatest evangelism that the world has ever seen.�1 Pentecostal scholar Vinson Synan recapitulates just how successful the workings-out of this commitment in the Assemblies of God were: The growth of the Assemblies of God since 1914 has been phenomenal, both in the United States and around the world. Begun basically as a missionary society, the church developed one of the most aggressive foreign missions programs in the world. Missionaries were sent to the far corners of the globe to spread the Pentecostal message. Sacrificial giving for world missions became the major concern of the churches.2

Examination of this commitment appropriated by the New Mexico Assemblies of God early on in its lifetime reveals the fulfillment of this mission in regions across the world through the efforts of the local believers in the state. New Mexico joined the ranks of other District Councils that supported this mission worldwide; and they did this in two ways: monetary sending and ministerial sending.

While the New Mexico District Council accounted for only .75% percent of all churches, .71% percent of all ministers, and .63% percent of all members in Assemblies of God across the United States in 2009, they have gained an outsized influence through their giving.3 Throughout the recorded history of giving in the Assemblies of God since 1956, the New Mexico Assemblies of God has given an average of $1,142,627.45 dollars per year in total missions giving. Such giving is used for church planting both at home and overseas; missionary support; purchase of equipment and vehicles; financial blessing of adopted missionaries; and many more vital services. Overall, New Mexican churches and individuals have given $57,131,372.30 total dollars to missions—and this number is certainly an understatement for seven years of records have since been lost. Foreign missions have always been a large focus of these funds. Of the average giving to missionary endeavors per year, $538,960.90 dollars of the yearly average was for overseas work with total of $25,331,162.47 dollars (again understated because of ten missing years of giving 115

Our Story: The New Mexico Assemblies of God receipts). The aforementioned totals of gifts by youths through Speed The Light ($2,205,243.39 dollars) and of gifts by children through Boys and Girls Missionary Challenge ($1,078,591.65 dollars) are included in the total missions giving numbers.4 In 1951, Earl Vanzant, then church-planting Director, voiced denomination’s reason for supporting missionaries: “…though we may never be able to go, we have a part in those who are going by standing with them in prayer and support.”5 Putting money into the mission of the church was a decided focus of the New Mexico Assemblies of God, as is evident. However, the sacrificial giving of the Pentecostal believers in the New Mexico Assemblies of God did not stop with merely giving money, but it dictated giving of their very lives and brightest ministers in favor of fulfilling the calling of God. Perhaps the most important contribution of the New Mexico Assemblies of God was that it sent some of its greatest ministers throughout foreign lands to spread the Gospel of Jesus. One adherent writes about the endeavors of an exemplary New Mexico missionary: He said the Bible told him “Go into all the world and preach, Then follow through and baptize; Build churches, schools, and teach.”

He knew the Spirit was with him, As on dirt roads he trod, Obeying the “Great Commission,” He was bringing the Word of God!6 Originally written for the brilliant missionary to Latin America, Ellis Stone, this poem is certainly fitting of the other faithful missionaries sent to foreign fields from the history of New Mexico missions. Among these missionaries include: Paul and Dreta Hutsell, Charlese Spencer, Ellis Stone, Spain and Bettye Trask, Kenneth and Terry Smith, Philip and Devonna Hutsell, Terry and Lulu Paschall, Terry and Julie Bell, Ted and June Sanborn, and Esdras and Michelle Orantes. Stone, Spencer, and the elder Hutsells serve as the first wave of missionaries to be sent from New Mexico.

Ellis Stone and Paul Hutsell

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CHAPTER TWENTY

Expanding the Narrative The Impact 70s: 1970-1979

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he New Mexico Assemblies of God, now with thirty years of life, persisted in its mission to plant churches, create ministries to advance the Gospel, raise up Pentecostal ministers, and to draw people to Christ as believers and members in the 1970s. Growth within the ten-year span of 1970-1979 was more moderate than in decades past: the fellowship, while still expanding in number, grew with a net gain of 1 one church, from 90 churches to 9 as thirteen churches were planted and twelve closed down. The change in average number of weekly attendees of Assemblies of God churches in New Mexico was a different story altogether. This total increased from 5,771 to 6,941—a gain of more than twenty percent! Apparently, ministers and leadership of the existing churches were more focused on improving the ministry of existing congregations rather than planting new ones. Thus, it was through membership growth that the ongoing narrative of the New Mexico Assemblies of God was expanded.

In efforts to boost growth across the state, the New Mexico Assemblies of God sponsored, the church-planting push, “Impact 70.” “Impact 70” was a national crusade with David Wilkerson—Teen Challenge USA founder and author of The Cross and the Switchblade—as the evangelist. The goal of the crusade was to invite people from any given city to attend a rally with Wilkerson as the speaker. Once Wilkerson had presented the Gospel message, local churches would invite new converts to their fellowships.1 The momentum established during that “Impact 70” crusade continued on to the rest of the decade. Such programs were helpful to facilitate growth and remind Pentecostal believers that their work was not finished. Indeed, the rest of the denomination had work to do in the coming years. Pentecostal historian Vinson Synan describes the Assemblies of God as a denomination in this transitional portion of its life: “After a period of slower growth in the 1960s, the church prospered in the period of the charismatic renewal in the traditional denominations. The 1970s and first half of the 1980s saw the church grow to become one of the major denominations in the United States.”2 The New Mexico Assemblies of God, during the 1970s and 1980s, did indeed follow this trend not in church planting— neither did it follow the trend in the 1960s, which were a period of great expansion for New Mexico—but rather in winning converts and adherents to its membership. However, what is important to note about the parallel is the fact 181

Crafting a New Manuscript (2000-2009) the outreach to minister to the up and coming generation of leaders in Kyrgyzstan. The Donas enjoyed the inroads to the Kyrgyz culture and the similarities with its people afforded to them by their Native American descent. Derrick Dona explains: Over the past two years we’ve seen many cultural parallels down to the animistic parts of our cultures to the family system and how it works—even down to some of the traditional foods with bread. And the culture of the home, they’re very similar. I would say that one [inroad was that] everybody knew exactly what a Native American was…. Everybody knows about us. Me, just simply being Apache and Navajo, I was able to gain credibility in their eyes as a tribal person. That was a bridge in our cultures.11 Such bridges between the cultures allowed the Donas to minister effectively, citing the story of one Kyrgyz women who converted from Islam—whose name is not shared because of the difficulties of following Christ in such a region.

Lavena Dona reports: [This woman] became a believer in 2008…. Over our whole time in Kyrgyzstan we’ve been able to encourage her, talk with her, give her advice. She was a very inquisitive lady that actively pursued an active relationship with God. Through the years she has been able to find the boldness to start to tell members of her family that she is a believer. She has actually been able to follow the Holy Spirit’s leading in speaking with members of her family and giving them the Gospel.12 Thus, this beautiful testimony of a life changed through overseas ministry serves as an example of dedication of New Mexican believers—specifically Native American Christians—and the ministry of Chi Alpha. When asked about the legacy of Native Americans in ministry, he responds that he seeks “to really mobilize Native American to do missions.

We’re both excited about this opportunity but very motivated to get Natives out in the world because we know the impact that Native Americans can have in missions.”13 David and Debra Loeffler have ministered to Native Americans since 2002 with the New Mexico Assemblies of God. From 2002-2008 they served as senior pastors of the “Assembly of God” in Ojo Encino, New Mexico. In 2008, they moved to San Ysidro, New Mexico to pastor Christian Life Center Assembly of God, where they currently serve. Together, the Loefflers work to see the lives of the many Native Americans in the surrounding communities changed and won to Christ.

Dewayne and Sandi Bardwell have served in New Mexico in only one place: First Assembly of God in Farmington. Dewayne Bardwell accepted the pastorate of the church in 2002 and has since served there to the present day, twelve years later. Under his leadership, First Assembly of God relocated and built their new facilities where they provide ministry to the community.

2003 As the progress of the New Mexico Assemblies of God continued on with many ministries flourishing and deeply impacting the state, Superintendent R. Kenneth George advocated for purity of action in living out the Christian faith. Passionately desirous to see a more Biblical Christianity to win the lost, he urges: The best advertisement for Christianity is the Christians. Their joy, their hope, their faith, their kindness.

But, the strongest argument against Christianity is also the Christians. When Christians are rude, smug, selfrighteous, apathetic, and unkind the validity of Christian transformation suffers. One of the most convincing evidences of Christianity in action is kindness in action…. “Be kind to one another” is not just a good idea, it is the character of Christians. Let us demonstrate Christian kindness every day. Remember, “What one 261

CHAPTER TWENTY-FOUR

Penning the Most Recent Editions 2010-2013

A

s the story of the New Mexico Assemblies of God continued ever forward, the new leadership team—which was assembled in 2009—dedicated itself to bridging the timeless message of the Gospel with the innovative and necessary methods of evangelism and church growth of recent years. Truly, in this most recent edition of the narrative of what God would do through His people, the New Mexico Assemblies of God faced a daunting task. Yet, as 201 of the eventual 205 churches had been planted before the year 2010, the New Mexico Assemblies of God had prepared itself well to shoulder that burden. Although many of those churches had played their part and had since gone out of existence, the ninety-seven remaining churches in 2010 began a new decade of expanding the Kingdom of God in New Mexico. The 245 ministers within the ranks of credentialed persons in New Mexico were also poised to bring the Good News of Jesus Christ to a lost world.

Some of the encouraging statistics of previous years’ ministry that illustrated the readiness of the denomination in New Mexico to advance the cause of Christ were that: the New Mexico Assemblies of God was the fourth fastest-growing non-Latin District Council in the United States with a growth of 25.4% percent of adherents from 1999-2009, even without including adherents that were a part of the Cooperative Fellowships1; the average age of Certified ministers was thirty-eight (overall average of all ministers was fifty-six)2; New Mexico boasted an increase in both the number of conversions in 2009 (2,973 total) and the percentage of growth of conversions (9.3% percent increase) when compared with 2008; seventy-four churches in the state reported conversions (79% percent of churches in 2009)3; there was an increase in the number of spiritual Baptisms in both number (587 total) and in percentage (9.3% percent increase)4; New Mexico reported a 16.2% percent increase of water baptisms in 2009 (1,020 versus the 878 in 2008)5; encouraging growth in diversity meant that thirty percent (7,862) of all adherents (21,469) in the New Mexico Assemblies of God were Hispanic, ten percent (2,179) of all adherents were Native American, and 1.9 percent (409) of all adherents were African-American6; in 2009 fifty-five percent of all adherents in New Mexico were under the age of thirty-four (thirty-five percent under the age of eighteen and twenty percent between 18-34)7; in 2009 fiftyfive percent of all adherents were female8; the New Mexico Assemblies of God had the ninety-fourth largest church in the General Council of the Assemblies of God (Copper Pointe Church in Albuquerque, New Mexico)9; the New 271

Executive Presbyter Rrandy Joslin prays with Rev. Ward Garrison during a prayer and communion service.

Pentecostal worship during a recent Fine Arts Festival in 2013

Notes

Chapter 1: 1.

See 1 Pet. 2:9.

2.

Qtd. in Ravi Zacharias, “Chariots of Fire Part 2 of 5”, Ravi Zacharias International Ministries, http://www.rzim. org/just-thinking-broadcasts/chariots-of-fire-part-2-of-5/ (accessed January 12, 2014).

3.

Eph. 2:10 (NIV).

10.

11.

12.

13.

Chapter 2: 1.

Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 1.

2.

Gary McGee, People of the Spirit: The Assemblies of God (Springfield, Missouri: Gospel Publishing House, 2004), 114.

3.

Raymond Hudson in New Mexico District Council, Twenty-Second Annual New Mexico District Council of the Assemblies of God, 1961, 32.

4.

McGee, People, 108.

5.

Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal (Nashville, Tennessee: Thomas Nelson, Inc., 2001), 124.

6.

The General Council of the Assemblies of God, Combined Minutes of the General Council of the Assemblies of God in the United States of America, Canada and Foreign Lands Held at Hot Springs, Ark., April 2-12, 1914 and at the Stone Church, Chicago, Ill. Nov. 15-29, 1914, 12.

7.

Darrin Rodgers, Northern Harvest: Pentecostalism in North Dakota (Bismarck, ND: North Dakota District Council of the Assemblies of God, 2003), 2.

8.

Acts 2:17-21 (NIV).

9.

The Rise of Pentecostalism and the Assemblies of God (1899-1999) Poster (Springfield, Missouri: Gospel Publish-

14.

15.

16.

17.

18.

19.

20.

21.

22.

23.

24.

25.

26.

27.

ing House).

Gary McGee, This Gospel Shall Be Preached: A History and Theology of Assemblies of God Foreign Missions to 1959 (Springfield, Missouri: Gospel Publishing House, 2003), 41,43.

Ibid., 53,57.

Synan, Century, 124.

See Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal (Nashville, Tennessee: Thomas Nelson, Inc., 2001).

McGee, People, 54-58.

Ibid., 58-59.

Ibid., 59.

Ibid., 59-60.

Ibid., 60-61.

Synan, Century, 312.

McGee, People, 108.

Hebrews 12:22-23 (KJV).

Combined Minutes, 4.

Qtd. in McGee, People, 114.

McGee, People, 114.

Combined Minutes, 4.

“District Councils Established,” Christian Evangel, August 22, 1914, 1.

H. M. Fulfer and Earl G. Vanzant, A Short History of the New Mexico District Council Assemblies of God, Inc., 1.

Chapter 3: 1.

Synan, Century, 131.

2.

Fulfer and Vanzant, 1.

3.

Trinity Assembly of God, History of the Assembly of God Church, Portales, New Mexico, 1.

4.

Fulfer and Vanzant, 1.

5.

Ibid., 1.

291

Index of Names

Alderete, Barbara, 78 Alderete, Rudy, 78 Aldrin, Edwin, 179 Allen, Ray, 48 Aman, A. R., 39 Amburgey, Lanessa, 251-252 Amburgey, Shawn, 98, 251-252 Anderson, DeWayne, 88, 128, 276-277 Anderson, E. R., 97-98 Anderson, H. Glen, 69, 130 Anderson, Norene, 276-277 Argo, Bobby, 21, 228, 231-232 Argo, Deborah, 228, 231 Armstrong, Neil, 179 Ayers, Odis, 78 Bain, Joan, 29, 153 Baki, Carlos, 64, 107, 183, 247 Baki, Doreen, 64, 247 Ball, Chris, 84, 265-266 Ball, Henry, 48-49 Ball, Tiffani, 265-266 Barbary, W. L., 152 Bardwell, Dewayne, 42, 259, 261 Bardwell, Sandi, 259, 261 Barnard, Jeannetta, 167, 231, 246, 258 Barnard, Jerry Mack, 124, 167, 231, 246, 258 Barnard, Kent, 158-159, 184-185, 228, 231, 274 Barnard, Kim, 228, 231 Barnard, Kyla, 208 Barnard, Otis, 140 Barnes, Johnnie, 157 Barrett, T. M., 52, 128, 158, 195 Barrick, Dr., 60 Bartlett, Gilbert, 89

Bates, Albert Carroll, 7, 17-19, 21-23, 31, 35, 37, 39, 41-45, 51, 54-56, 60, 109 Bates, D. R., 84 Bates, Ernest, 97 Bauman, Carl, 246 Bauman, Diana, 246 Beker, Cristian, 230, 258-259 Beker, Katie, 258-259 Belcher, Randy, 244 Bell, Julie, 29, 72, 116-117, 122, 212, 214215, 234 Bell, Terry, 72, 116-117, 122, 212, 214-215, 234 Bertrom, Blanche, 79 Bevill, Sandy, 217 Bevill, Vander, 95, 122, 217-218, 244 Blanton, Mildred, 29, 64, 149-150, 153 Blanton, Robert, 64, 149-150, 153 Boatright, B. V., 166 Boerio, Brad, 158, 225 Boren, Sister, 29, 64, 140, 145, 149-150, 153 Borror, Randall, 175, 251-252 Borror, Susan, 251-252 Boyd, Gaye, 94, 111 Boyd, Loyd, 94 Branin, Edna, 84 Brankel, James, 158-159, 168, 175, 184, 246 Brasher, Patsy Sue, 170 Brice, Ira, 45 Bridges, James K., 22 Bristler, George, 44, 52, 56 Brotton, Karl, 179 Brown, A. A., 57 Brown, H. C., 78 Brown, R. R., 82 305

Bruhn, Elmer, 44 Brumfield, Marion, 212 Brumfield, Windy, 161 Bruton, Iola, 182, 186 Bruton, Jack, 84, 98-99, 133, 152, 156, 182, 186-187 Bruton, Janie, 98-99, 133, 152, 156, 182 Bruton, Samuel, 84, 98, 182, 186-187 Buck, Herman, 122, 212-213 Bush, Andrew, 212 Bullington, Cathy, 96, 245 Bullington, Curtis, 245 Buntenbach, Mary, 73, 153-154, 195, 242243 Burchfield, Greg, 42, 246, 265 Burchfield, Lee Dean, 143, 212 Burchfield, Lovella, 27, 29, 42, 246-247, 265 Burdine, G. C., 82 Burns, Franklin, 232-233 Buttram, Barbara, 130, 258-269 Buttram, Michael, 130, 258 Cabrera, Jonathan, 42 Cabrera, Michelle, 42 Cain, William, 78 Caldwell, Christina, 256, 258 Caldwell, Robert, 246 Caldwell, Scott, 46, 256, 258 Calhoun, Etta, 25-26, 29, 65 Carleton, Doris, 98 Carter, Bernice, 47 Carter, Brenda, 122, 182, 187 Carter, James Michael, 98, 122, 182, 187, 198 Carter, James Todd, 142, 236-238 Carter, Tammie, 142, 236-238

Index of Names 236, 241-242, 248, 261, 267 George, Roy F., 57, 78, 84, 86-87, 99, 145, 169-170, 218 Gibson, E. Merle, 143, 150, 184-185 Gilbert, Orvil, 82 Gilbert, W. A., 31, 36, 60, 62, 78-79 Gilchrest, Claudie, 29, 64, 149-150, 153, 156 Girón, José, 48-49, 137 Gonzalez, Leroy, 217 Gonzalez, Mary Helen, 27, 29, 275 Goree, Clyde, 44 Gould, J. R., 137 Grant, Floyd, 52, 139-140 Gray, Eugenie, 29, 31, 46 Gray, Mary, 119 Greaser, Orville Walter, 130, 143, 152-153 Greaser, Peggy, 130, 143, 152-153 Grey, Harry, 224 Green, Lawrence, 69, 130, 133-134, 166 Greene, Esther, 9-10 Greene, J. R., 7, 9, 10, 17, 65, 109 Greene, Mrs. J. R., 10 Griffith, Laura, 238-239 Griffith, Roger, 179, 238-240 Gutiérrez, Clarence, 94, 212 Gutiérrez, Dorothy, 212 Gwilt, Faye, 64, 225, 247-248 Gwilt, Timothy, 64, 225, 247-248 Haisten, L. R., 38, 198, 226-227 Haisten, Martha, 226-227 Hall, Kathrin, 72 Hall, Lin, 72-73, 220-221 Hall, R. M., 45 Hammond, Charlotte, 29, 64, 224 Hammond, Duane, 64, 72, 122, 149, 152, 224-225, 248 Hammond, Faye, 29, 149, 225, 248 Hankins, M. F., 190 Hanna, Joe, 150, 152 Hardesty, Ruth, 29, 137, 150 Hargis, Ray, 44 Haroldson, Tina, 245 Harper, Adrian, 89, 94, 96-99, 122, 131, 139, 227 Harper, Delilah, 97-99, 122, 131, 227 Harrington, Paul, 52, 137 Harris, A. Watson, 78, 95 Harris, Ralph, 72 Hay, G. W., 69, 97 Haynes, David, 224 Haynie, Emory Earl, 56 Heddin, Don, 94 Henderson, A. E., 42 Henderson, Clara, 10, 22 Henegar, Joe, 94 Henry, Louise, 29, 82 Hesch, Diane, 82, 274-275

Hesch, Paul, 82, 274-275 Hill, Richard, 56 Hines, Henry, 42 Hines, Viola Buller, 42 Hitler, Adolf, 46 Hodges, S. S., 31, 36 Holcomb, 117 Holder, Jerry, 140 Holder, Paul, 52 Holdridge, Gene, 127 Holdridge, Grace, 29, 45 Holdridge, H. Paul, 44-45, 61, 88, 126-127, 130, 133-135, 163, 192 Holly, Cecil, 134 Holly, Lois, 29, 134 Hopper, Julian, 92 Horner, Glenda, 175-176 Houston, Dwayne, 199 Howard, T. J., 94 Howard, Velma, 29, 56, 78 Hubbard, Dee, 44, 216-217 Hudson, Oneta Marie, 27-29, 99, 165, 177 Hudson, Raymond, 61, 93, 132, 134-136, 138, 140141, 144-145, 147-148, 168, 176, 190, 192 Hutsell, Devonna, 29, 72, 116-117, 122, 226 Hutsell, Dreta, 29, 72, 99, 116-118, 120, 122, 182 Hutsell, Paul, 72, 99, 116-118, 120, 122, 182 Hutsell, Philip, 72, 116-118, 122, 226 Hutsell, Robert, 137, 150 Hutson, Ernestine, 72 Iglesias, David, 48, 278, 280 Iglesias, Jamie, 278, 280 Irving, George, 238-239, 262 Irving, Oneta, 238-239 Jackson, Eloise, 29, 143, 150, 153 Jackson, Irvin V., 55, 78 Jackson, Lurline, 56, 78 Jackson, Karen, 126, 199 Janssen, Harriet, 29, 125-126 Jernigan, Pauline, 48 John, Babu, 274-275 John, Lizy, 274 Johnson, Bonnie, 188 Johnson, Charlotte, 48 Johnson, Clyde, 69, 188-189, 219, 237 Jones, Doug, 159, 228 Jones, Mary, 56 Jones, Norma, 187-188, 237 Jones, Norman, 187-188, 237 Jones, Ortha, 29, 56-57 Joslin, Debbie, 122, 217-218 Joslin, Randy, 92, 97, 122, 217-218, 267, 286 Joyner, J. Paul, 69, 125 Kearns, Thomas, 248 Keener, Lela, 27-29, 55-56, 87-88, 96, 99, 307

124 Keeney, Travis, 161 Keister, Robert, 161 Kelley, Darrell, 69-70, 195-196, 244, 247248, 251, 256, 259, 267 Kelley, Jane, 195-196 Kelley, Johnny, 73 Kelley, Max, 122 Kelley, Wanda, 122, 217, 219 Kelley, Wesley, 122, 158, 217, 219 Kennedy, John F., 166 King, Martha, 29, 232-233, 243 King Jr., Martin Luther, 166 Kinney, Gloria, 29, 153 Kinney, Haley, 247, 279 Kinney Jr., Jothen, 247, 279 Kitchens, O. C., 190 Koenig, Thelma, 29-31, 41, 60, 78-79, 172 Kofahl, Brenda, 242-244 Kofahl, E. Charles, 97, 242-244 Koons, Pauline, 64, 149, 188-189, 232 Koons, Thomas, 64, 140, 149, 188-189, 232 Krahl, Robert, 219, 221 Kumley, Charles, 212, 230 Laughlin, David, 44, 52, 56, 94-95 LaMetz, Sister, 29, 64, 140, 145, 149-150, 153, Lamora, Carlos, 48 Lawson, Arden, 47 Lange, Wesley, 52 Lecrone, Ted, 175 Lee, Charles, 128-130, 138, 149-150, 153, 155-156, 165, 185, 199 Lee, Clarence Eddie, 68-69, 84, 91, 97, 122, 159, 161, 169, 173-175, 187, 191, 195, 220, 225, 228, 230, 238-239, 247, 266 Lee, Coralie, 29, 64, 128-130, 138, 149-150, 153, 156, 165, 199 Lee, Eric, 64, 122, 138, 199 Lee, Ilene, 199 Lee, Linda, 173 Lee, Virginia, 29, 64, 72-73, 122, 149, 182, 185 Lee, William, 72-73, 107, 122, 143, 149, 153, 156, 174, 182, 185-186, 223-225, 228, 230, 232, 238, 247, 258 Lindsey, K. Merle, 31, 57, 143, 169, 172 Lindsey, Marie, 172 Little, D. Z., 7, 9-10, 17-18, 21, 45 Lobb, Ruben, 19 Locklear, Brother, 31, 36, 79 Locklear, Sister, 31, 36, 79 Loeffler, David, 152, 259, 261 Loeffler, Debra, 152, 259, 261 Lopez, Andres, 276 Lopez, Wendy, 276 Lunsford, Ronnie, 212

Our Story: The New Mexico Assemblies of God Lynch, Marietta, 64, 149, 182, 251-252 Lynch, Nathan, 64, 149, 182, 251-252 MacPherson, Berva, 267 MacPherson, Donald, 125, 166, 267 MacPherson, Greg, 38 MacPherson, Melissa, 38 Maes, Laura, 43-44 Mahatma Gandhi, 96 Malcomb, W. B., 48, 55 Mandela, Nelson, 280 Manly, Jack, 137 Manning, Gerald, 137 Manning, Opal, 24, 29, 31, 36 Manning, Tom, 24, 31, 36 Marks, Annabelle, 225 Marks, Floyd, 225 Martin, Billy, 122 Martin, J. T. J., 55 Martínez, Arturo, 48-49 Martínez, Sherwin, 228-230, 234 Martínez, Tomás, 49 Marval, John, 37 Matthews, Guy, 10, 17 Matweyiw, David, 172 Mauer, Helen, 244 McCann, W. A., 60, 62, 88 McCarty, Cindy, 256 McCarty, David, 87, 256 McClain, Crystal, 178 McClain, Estelle, 145, 177 McClain, Eugene, 52, 81, 145-146, 158, 164, 177, 184 McClain, Marcus, 64, 81, 158-159, 177-179, 238, 246, 262, 268, 272, 275-276, 281282 McClain, Sharon, 177-178, 246, 275 McClendon, J. H., 158-159 McCutcheon, Norman, 69, 78, 124, 137 McGee, Gary, 5, 29, 118 McMath, Weldon, 98 McPherson, Aimee Semple, 126 McQueary, Pauline, 39, 48, 81 Meeks, Tuck, 44 Mercer, Shirley Marleen, 29, 72, 143, 156, 212-214, 234 Mikul, John, 273 Mills, June, 29, Mills, Katherine, 29, 45 Mills, Peter, 45 Minaker, Lloyd, 52, 97 Misener, Bessie, 29, 36, 53 Mitchell, Scott, 60, 62 Mitchell, Mrs. Scott, 65 Montoya, Eric, 248-249, 278 Montoya, Sincerity, 248-249, 278 Morehead, Otis, 161 Morfín, Isaac, 48-49, 137

Morris, Eldora, 248-250, 278 Morris, Michael, 248-250, 278 Morris, Mrs., 88 Morton, Lula, 29, 64, 149-150, 153-154, 164, 169, 243 Mother Teresa, 124 Mullins, Linda, 29, 196-198 Mullins, Tommy, 196-198 Murdick, J. W., 95 Murphy, Mrs. C. N., 79 Myers, Emma, 94 Nash, J. W., 69, 87 Neill, Mrs. E. O., 37 Nelson, Mary Lou, 143, 153-154, 192, 195, 242-243 Nelson, Roy, 143, 153-154, 192, 195 Netzel, M. B., 148, 190 Newby, Edgar, 22, 89-91, 92, 99, 173-174, 176-177, 199, 220 Newby, Margaret, 89-91, 99, 220 Nichols, N. R., 7, 9-10, 14, 17-18, 39, 109 Nixon, Doris, 29, 72, 105, 156, 212-214, 234 Northrop, Dary, 144 Northrop, Dorothy, 131 Northrop, Regina, 144 Northrop, Robert, 69, 97, 141, 144-145 Novakovich, Elaine, 82 Novakovich, Ivo, 82 Nwachukwu, Onyekachi, 276-277 Nwachukwu, Valentine, 276-277 O’Conner, Robert, 161 O’Doherty, Amanda, 57 O’Doherty, Daniel, 57 Oden, Walter, 224 Oldham, Dee, 161 Olson, Floyd, 130-131, 175 Orantes, Esdras, 72, 74, 116-117, 122, 173, 262, 264 Orantes, Michelle, 29, 72, 74, 116-117, 122, 173, 262, 264 Otts, Clarence, 78 Otts, James, 158, 196, 199 Overturf, Blair, 225 Owen, Dereck, 256-257 Owen, Gail, 256-257 Ozman, Agnes, 5 Pack, Dreta, 118 Panos, William, 45 Parham, Charles, 4-5 Parker, Steve, 212, 228, 230 Paschall, Laura, 29, 72, 116-117, 122, 191192, 226 Paschall, Terry, 72, 95, 116-117, 122, 191192, 226 Pasos, 121 Peabody, Snow, 220 Pearson, June, 153 308

Perkins, J. A., 7, 9-10, 17-18, 21, 37-38, 109 Perkin, Noel, 118 Perry, Anne, 264 Perry, Lemuel, 45, 96, 169, 172-173, 264 Perry, Tolly, 82, 142 Peters, Geneva, 36-37, 51, 56 Pettet, Bryan, 73-74, 268-269 Pettet, Traci, 73-74, 268-269 Pettey, Donald, 82, 122, 164-165, 273-274 Pettey, Wenona, 122, 164-165, 273 Phillips, Janice, 29, 64, 149, 156, 232-233, 243 Pike, Jerry, 78, 240 Pike, Lemy, 143, 150, 152, 156 Pike, Sandra, 240 Pinckard, James, 193, 198, 219, 223, 240 Pinckard, Viona, 219, 223 Pinkston, J. W., 96 Pinson, Mack, 7 Pitts, Wayne, 69, 88 Plant, James, 39 Porter, Gilbert, 92, 96 Powell, Brother, 84 Powell, Sister, 84 Powers, Tom, 44, 52, 56 Preston, Alpha, 29, 36-37, 55 Preston, Alva, 36-37, 55 Price, Misty, 265-266 Price, Phillip, 98, 265-266 Quillin, Roy, 92 Rabon, C. A., 79 Ragland, Brenda, 122, 143, 156, 262 Ragland, Hermond, 122, 143, 262 Ramirez, Mayela, 265 Ramirez, Rene, 84, 265 Ramone, Anita, 268 Randolph, Frances, 29, 84 Raney, Doshia, 45 Rebb, James, 10, 22-23, 39, 55 Redfern, Darrell, 150, 152 Reece, Dale, 42, 278-280 Reece, Janice, 278-280 Reed, 140 Reed, Kenneth, 78, 84, 225-226, 234 Reid, Cheryl, 27, 29, 256 Rice, Albert, 182-185 Rimer, Edwin, 39 Roan, Bill, 192, 195 Roberts, Cecil, 55, 82 Roberts, Jerry, 69, 94, 175 Robinson, Joe, 243 Rockey, Charles, 137 Rodríguez, Abby, 247, 276-278 Rodríguez, Alex, 247, 276-278 Rodríquez, Pasquelita, 29, 122, 153, 173174, 228-230 Rodríquez, Rhea LaRue, 29, 122, 153, 173-

Index of Names 174, 228-230 Rogers, Glenna, 27, 29, 236 Roosevelt, Franklin Delano, 42, 82 Rotan, Jerry, 128, 158, 248 Ruane, Raymond, 159, 161, 195 Sanborn, June, 29, 116,-117, 122, 240-241, 259 Sanborn, Theodore, 95, 116-117, 122, 240241, 259 Sรกnchez, Miguel, 49 Sanders, Hanna, 29, 150, 152-153, 165 Sasse, David, 81, 132, 187-188, 191 Sasse, Dorothy, 131-132 Sasse, LaHoma, 187-188 Sasse, Melvin, 45, 69, 84, 97, 131-132, 134 Savage, Kenzy, 39, 46, 48-49 Savage, Paul, 48, 61, 92-93, 97, 99, 134, 192, 194-195, 215-216, 220, 224, 236, 241242, 282 Savage, Ruth, 27-29, 92-93, 97, 99, 216, 234, 282 Saxelid, Earl, 117 Schaeffer, Raymond, 258 Schaeffer, Sue, 258 Sena, Amber, 242-243, 259, 265 Sena, Mark, 242-243, 250, 259, 265, 279 Seymour, William, 5 Shaw, Marguerite, 29, 64, 149-150, 152-154, 169, 243 Shields, Guy, 21, 23-24, 31, 42 Shiplet, Joe, 142 Shiplet, Virginia, 29, 142 Shorter, Dale, 150, 152, 156 Shorter, Freddie, 64, 149-152, 156, 175, 182 Shorter, Lydia, 29, 64, 149-152, 175, 182 Simpson, Tom, 47, 82, 96 Sims, Peggy, 166, 217-218 Sims, Randall, 78, 86, 94, 166, 217-218 Smedley, A. P., 98 Smith, Caleb, 137, 150, 152, 156 Smith, Charlotte, 84, 86 Smith, Everett, 92, 125-126, 199, 250, 267 Smith, Gary, 191 Smith, Gloria, 191 Smith, Irvin, 19, 22, 31, 36-37, 42, 44, 52, 56-57, 94, 98, 142-143 Smith, John, 212, 256-258 Smith, Kenneth, 52, 72, 84, 97, 116-117, 122, 167-168, 182, 226 Smith, Mary, 125-126 Smith, Nelda, 212, 256-258 Smith, Nolen, 31 Smith, Penny, 212, 258 Smith, Ruthie, 79-80, 199 Smith, Terry, 29, 72, 116-117, 122, 167-168, 182, 226 Smith, Victor, 52, 79-80, 199

Smith, W. I., 22-23, 38 Smith, Wesley, 48, 56, 84, 86, 124 Smothermon, Steve, 268 Sons, Charlotte, 196, 199 Sons, Danny, 89, 91, 195-196, 199, 220 Spencer, E. Charlese, 29, 116, 118-120, 122, 145, 165 Spilman, Claudy, 96 Spilman, Corrine, 96 Spitty, 122 Spurgeon, Bill, 161 Srader, Forest, 98, 131-132 Srader, Wanda, 132 St. John, 19 Stafford, Casey, 128 Stambaugh, Tracy, 159-160, 242 Steele, Gene, 137, 150, 152, 156 Stemple, 38 Stewart, Eugenie, 22, 29, 31-32, 41, 46-48, 78 Stewart, Nathalie, 32, 46 Stewart, Oneta Marie, 135 Stewart, Roy, 22, 29, 31-32, 41, 45-48, 60, 62, 80, 82, 87, 95-96 Stone, Amy, 248, 250 Stone, Ann, 29, 121-122, 223 Stone, Ellis J., 22, 42, 69, 72-74, 86, 89, 91, 95, 98-99, 116, 120-122, 132, 165, 173174, 212, 219, 223, 225, 245 Stone Jr., Michael, 133-134, 248, 250 Stovall, Cody, 92, 267 Stovall, Leah, 267 Striplin, James, 198 Striplin, Lavina, 198 Struble, A., 17 Stubbs, E. L., 52 Sullivan, Charles, 158, 248, 256 Sullivan, Janet, 248 Surrat, Norman, 97, 243 Sutherland, Carrie, 226-227 Sutherland, Stephen, 137, 226-227, 266 Suttle, Kathy, 196, 198 Suttle, Melvin, 33, 196, 198 Sutton, Raymond, 82 Swanson, Elizabeth, 29, 97, 125-126 Swink, H. Carl, 140, 145, 150 Synan, Vinson, 4, 15, 77, 80, 115, 181 Teeter, Mildred, 29, 142 Tercero, Jude, 230, 250 Thompson, Fammie, 228-229 Tidwell, Brother, 42 Tobey, E. C., 33 Toppen, David, 45, 240-241 Toppen, Faye, 240-241 Toothman, Opal Mae, 39, 48, 81 Tower, Bertie, 94 Trasher, Lillian, 26, 29, 119 309

Trask, Bettye, 27, 29, 116-117, 122, 124, 188, 190, 195 Trask, Spain, 116-117, 122, 124, 188, 190 Trewern, James, 68-69, 128, 159, 175176, 187, 191 Triplett, Don, 264 Triplett, Terri, 264 Turner, Monti, 36-37 Tyree, David, 97, 166 Ulibarri, Steve, 219, 227 Vanzant, Earl, 22, 29, 31, 33-34, 39, 52-54, 60, 68-69, 81, 83, 91-92, 97, 116, 124125, 128, 133-134, 164, 176-177, 179, 183, 189, 192, 211, 216, 233-234, 282 Vanzant, Newell, 35 Vanzant, Pinkie, 34-36 Vanzant, Roena, 27, 29, 52-54, 60, 124, 130, 134, 189, 251 Vanzant, William A., 22, 27, 33-36, 38, 4345, 52, 81, 98, 137, 177, 218, 273 Vistine, Charles David, 52, 69, 212, 215-216, 226, 258, 268 Vistine, Ilda, 212, 215-216 Vogler, Fred, 81 Wade, Clint, 52 Wade, Jerome, 247, 256, 277 Walker, Brother, 81 Walker, R. M., 17 Wall, S. Michael, 69, 199 Ward, Rose, 29, 84-85 Ward, Thad, 94, 111 Warrick, Carolyn, 127 Watchman, Alfred, 64, 150, 154, 156, 219, 222-223 Watchman, Mae, 64, 150, 219, 222-223 Watkins, Lee, 82 Watkins, Mary, 29, 96, 177-178 Watkins, William, 92, 96, 177-178 Weems, Ellna, 29, 51-52, 56, 140, 217 Weems, Olin, 51-52 Wellard, Barbara, 29, 64, 149-150, 154 Wells, J. D., 44 Wells, James, 36-37, 45, 60, 62, 89, 95, 130 Wells, Katherine, 95 Wells, Margie, 130 Wells, Opal, 48 Wells, Ray, 130 Werito, Ella, 29, 153, 232 Werito, Susie, 232 Wesley, John, 3, 109, 131 West, Earl, 78 Wheaton, Stacey, 232-233 White, Jesse, 22-23, 55 White, Nellie, 22-23, 29, 55 Whitlock, M. C., 38 Wiggins, Claudie, 150, 154, 176, 188 Wigglesworth, Smith, 127

Our Story: The New Mexico Assemblies of God Wilcox, G. W., 179 Wilkerson, David, 181, 183, 219-220 Willeto, Janice, 225 Willeto Sr., Tom, 122, 185, 225, 228, 230, 247-248 Williams, E. S., 60 Williams, Edwin, 237 Williams, Lisa, 280 Willoughby, E. Ward, 184 Willoughby, Karen, 29, 48, 94 Wilson, Louis Granvil, 19 Winter, Earl, 46, 164 Wisenbake, L. D., 124 Wisner, Dale, 188-190 Wisner, Sharon, 188-190 Wolfard, Carla, 248, 250 Wolfard, Edwin, 94, 144, 158-159, 248, 250, 265 Wood, George E., 144-145 Wood, George O., 67, 136, 144-145, 272 Woodward, Galen, 44, 217 Woodward, Kay, 217 Wright, Linda, 72-73, 248-249 Wright, Orville, 3 Wright, Phillip, 72-74, 248-249 Wright, Wilbur, 3 Yaws, T. R., 78-79, 89, 94, 96, 142, 165 Yazzie, Cecilia, 182, 248 Yazzie, Lewis, 182, 232, 248 Zielezinski, Bryan, 247, 258-259, 277 Zielezinski, Elle, 247, 258-259, 277 Zimmerman, Thomas F., 136, 148, 176

310

Index of Selected Cities

Alamogordo, 19, 51-52, 56-57, 79, 132, 139140, 142, 145, 172, 215, 221-222, 206 Albuquerque, 34-35, 38, 42-44, 48-49, 57, 63, 72, 81-82, 84, 86, 88, 92, 96-97, 124-126, 130-131, 134, 136-137, 142-144, 150, 152, 165-174, 177, 179, 182-185, 187, 189, 191-192, 194-196, 198, 202-203, 212, 214, 217, 220, 225, 228-230, 235-240, 243-248, 256-259, 265-268, 271, 274-276, 278, 289 Anthony, 84-85, 265 Artesia, 7, 9-10, 21, 39, 88, 231 Aztec, 92, 139, 209, 267, 280 Bayard, 124, 164, 218, 244 Belen, 37-39, 48-49, 52-53, 57, 78, 106, 132, 150, 200, 212, 258 Bernalillo, 212, 228, 230, 250, 259 Black Hat, 150, 153-154, 169, 195, 242-243 Bloomfield, 86, 142-143, 150, 152, 165-167, 190-191, 249-250 Bosque Farms, 89, 179, 190, 226, 239-240 Bueyeros, 134, 137, 150 Ca単oncito, 185, 225, 247, 258 Capitan, 242-243 Capulin, 29, 48, 55 Carlsbad, 23, 34-39, 57, 73, 97-98, 130, 132, 134, 137, 169, 187, 190, 196, 198, 212, 218, 238, 266 Carrizozo, 79, 88-89, 95, 130, 142, 152, 250, 259, 280 Carson, 153, 185, 225, 232, 246, 258 Central, 52 Chama, 49, 134, 137, 150 Church Rock, 182, 189, 232 Cimarron, 98, 130-131

Claunch, 94-95, 130 Clayton, 94, 111, 200, 250 Cliff, 10, 22, 41-42, 250 Cloudcroft, 56, 79, 94, 96, 142, 164-165, 219, 221, 268, 272-274 Clovis, 10, 21, 42-43, 45-47, 79, 82, 92, 9497, 124, 131-132, 145, 167, 172, 176, 188, 214, 231, 257-258, 264, 267 Conchas, 31, 41, 63, 79, 169, 172 Corona, 55-56 Corrales, 265 Crownpoint, 182, 247, 268 Deming, 10, 22, 48, 144, 164, 167, 244, 280 Dexter, 55, 98, 119, 140 Dora, 42, 45, 119 Dulce, 142-143, 150, 152-153, 224, 246, 262 Duran, 42-43, 45, 95 Espa単ola, 52, 97-98, 153 Estancia, 79, 94, 142, 150, 152, 196 Eunice, 14, 78, 187, 226 Farmington, 41-42, 92, 97-98, 125-126, 131, 139, 145, 152-153, 155, 166-167, 172, 188, 191, 218, 222-223, 229, 261, 267, 278 Ft. Sumner, 81, 164 Gallina, 49 Gallup, 34-35, 42-43, 45, 84, 89, 98, 120, 134, 137, 150, 152-153, 164, 182, 214, 230, 232, 241 Gila, 226-227 Gran Quivira, 19, 22, 24, 31, 36-39, 45-46, 48-49, 53, 55, 69, 95, 126, 131, 199 Grants, 56, 78, 86, 88, 119, 141-143, 150, 153, 189, 212, 218, 240, 269 Green Tree, 94-95, 132 311

Hagerman, 42, 44, 176, 216 Hatch, 44, 52, 55-57, 88, 153, 164 Hobbs, 41-42, 52, 84, 86, 131, 136, 147, 166-167, 169, 179, 189, 221, 224, 226, 243, 247, 252, 265 House, 88-89 Hurley, 23, 41-42, 55 Jal, 84-86, 131-132, 173-174, 183-184, 191, 225-226, 238 La Jara, 49 Las Cruces, 21, 23, 38-39, 42, 48, 56, 88, 126, 128, 133, 142, 153, 159, 175-176, 184, 187-188, 192-193, 196, 198-199, 215-216, 223, 233, 236-237, 245, 248, 251, 258, 276-278, 288 Las Vegas, 81-82, 190, 240, 243, 249, 275 Lockney, 46-47 Logan, 42, 44, 48, 172, 190, 227, 239, 269 Lordsburg, 22-23, 39, 42, 55-56, 72, 126, 132, 140, 176, 200, 266, 273 Los Alamos, 97-98, 132, 252 Los Lunas, 89, 94, 96, 98, 139, 226-227, 266 Loving, 98, 133, 141, 250, 264 Lovington, 56-57, 178, 187, 236-237 Manuelito, 150, 152-153, 165 Melrose, 81-82, 142 Mesa Poleo, 49 Mesa Rica, 31, 78-79, 172 Mescalero, 103, 130, 150, 164, 167, 175, 186-187, 277 Mesquite, 52 Midway, 192, 195, 199, 220, 227 Milan, 139-140, 145, 150, 240 Mogollon, 52 Moriarty, 133-134, 174

Our Story: The New Mexico Assemblies of God Mountainair, 10, 21, 24, 31, 36-39, 46, 4849, 52, 54, 56, 83, 87, 91, 94, 109-111, 131-132, 145, 148, 171, 183, 188-189, 205, 223, 231, 240, 243, 252, 262 Mule Creek, 81-82 Nara Visa, 46-47, 196, 198, 227 Navajo, 188-189 Newcomb, 150, 152, 154, 166-167, 224, 280 Newkirk, 134, 137, 150 Obar, 46-47 Ojo Encino, 98, 150, 153-154, 176, 182, 188, 222-223, 261, 288 Organ, 232 Peralta, 88-89, 95, 120 Pie Town, 96-97 Pine Dale, 182, 248, 252 Playas Valley, 195-196 Pleasant Valley, 34-36, 39, 44 Polvadera, 37, 55, 212, 245 Portales, 9-11, 14, 17-18, 21, 37, 43, 45, 52-54, 62, 79, 92, 95, 97, 109-110, 224, 250, 284 Porter, 46-47 Prewitt, 140-141, 145, 153 Quemado, 150, 152-153, 165 Questa, 190-191 Radium Springs, 248 Raton, 57, 86-87, 169, 240, 256 Reserve, 224 Ribera, 219, 227 Rio Rancho, 145, 159, 182-185, 200, 212, 231, 238-239, 243, 246, 252, 256, 265, 268, 276 Roswell, 22, 33, 39, 43, 68, 81-82, 88-89, 9092, 94, 96, 164, 173, 176, 190, 192-193, 195, 198-199, 216, 220, 246, 251 Ruidoso, 35, 82, 95, 111, 132, 136, 142, 150, 182, 225, 238, 248, 277 Ruidoso Downs, 75, 98, 109, 111, 148, 262 San Fidel, 153, 212, 252, 258 San Jon, 34-35, 37-39, 45-47, 52, 57, 98, 227, 239, 262 San Ysidro, 98, 150, 152, 154, 200, 261, 280 Santa Clara, 217, 244 Santa Fe, 34-35, 46, 81, 131-132, 145, 164, 1789, 188, 217, 226-227, 246, 249, 257, 272-273, 276, 278 Santa Rosa, 79, 94, 96, 142, 223 Santa Teresa, 241, 243, 259 Shiprock, 74, 129, 134, 138, 150, 153, 165, 185-186, 199, 212, 252, 258 Silver City, 41-42, 44, 46, 48, 57, 94-95, 120, 131, 144, 187, 190-191, 196, 217-218, 241, 245, 266, 272-273, 277, 280 Springer, 48, 87, 94, 192-193, 198, 251 Socorro, 35, 78-79, 126, 139, 142, 239-240 Taos, 165, 190, 212, 276

Tatum, 42, 45, 86, 240 Texico, 47, 94-95, 245 Tocito, 145, 150, 153 Truth or Consequences, 44, 52, 56, 124, 126, 137, 167, 199, 258, 266, 273 Tularosa, 38, 130-131, 250, 175, 252 Twin Lakes, 228, 230 Vallecitos, 134, 137, 150 Vaughn, 36, 78-79 Weed, 51, 55-56, 217-218, 244 White Horse, 153, 173-174, 228-230, 234, 248 Yatahey, 150, 153-154, 195, 233, 242-243

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