Celebrating 100 Years of the

2014 Volume 34

Published annually by The Flower Pentecostal Heritage Center 1445 N. Boonville Ave. Springfield, MO 65802-1894 USA Phone: 417-862-1447, ext. 4400 Fax: 417-862-6203 Toll Free: 877-840-5200 Email: [email protected] Website: www.iFPHC.org

ISSN 0896-4395

2014 Vol. 34 PUBLISHED BY THE FLOWER PENTECOSTAL HERITAGE CENTER

Darrin J. Rodgers EDITOR AND DIRECTOR 4 Fully Committed A survey of 100 years of Assemblies of God history. Glenn W. Gohr BY DARRIN J. RODGERS REFERENCE ARCHIVIST AND COPY EDITOR

William J. Molenaar DIGITAL ARCHIVIST

Sara E. Chouinard 16 Thomas King Leonard: ARCHIVIST A Truly Indispensable Man Joyce E. Lee The neglected story of an Assemblies of God founder and leader. ASSISTANT CATALOGER BY P. DOUGLAS CHAPMAN

Jeanine M. Bartels ADMINISTRATIVE COORDINATOR 26 Who’s Who at Hot Springs Joshua D. Thomassen A detailed account of the participants at the first general council. HERITAGE DESIGNER BY GLENN W. GOHR Wayne E. Warner FOUNDING EDITOR

Price: $8.00 36 The American Mission Field: Heritage is indexed in the ATLA Religion Database, published by Intercultural Ministries the American Theological Library The Assemblies of God has been ministering to ethnic minorities Association, 250 S. Wacker Dr., since its founding. 16th Flr., Chicago, IL 60606 BY WILLIAM J. MOLENAAR E-mail: [email protected] Web: www.atla.com 46 Silent No More: Demetrio Bazan ATLA Religion Database (RDB) is available on CD-ROM and US MARC and José Girón format directly from ATLA, as well These men led the Latin American District from 1939 through 1971. as online through five aggregators: BY GASTÓN ESPINOSA OCLC’s FirstSearch, EBSCO Information Services, SilverPlatter, Ovid Technologies, and Cambridge Scientific Abstracts. Microfilm of 56 Christian Unity Heritage is available from Theological Assemblies of God founders prophetically called for Christian unity. Research Exchange Network (TREN), BY WILLIAM J. MOLENAAR P.O. Box 30183, 5420 N. E. Glisan, Portland, OR 97294-3183. Heritage on CD is available from the Flower Pentecostal Heritage Center.

© Copyright 2014 by 66 What Made Them Think They Gospel Publishing House, Could? 1445 N. Boonville Ave., The stories of ten early Assemblies of God female . Springfield, MO 65802-1894 BY ROSEMARIE DAHER KOWALSKI

POSTMASTER: Send address change to Heritage, 1445 N. Boonville Ave., Springfield, MO 65802-1894 2 From the Editor 76 Recent Acquisitions 81 Resources From the Editor: Global, Diverse, and Growing

By Darrin J. Rodgers

The Assemblies of God is 100 years young! Assembling the Numbers When approximately 300 ministers came together in The AG has shown growth in the number of U.S. adherents each year since Hot Springs, Arkansas, in April 1914 and organized the 1990. That’s twenty-four straight years Assemblies of God, they could not have envisioned what of growth, at a time when most major the next 100 years would bring. denominations in the United States are The Assemblies of God (AG) was formed by a broad coali- declining. tion of ministers who desired to work together to fulfill com- In 2013, the AG grew by 1.0%, while the U.S. population only increased by mon objectives, such as sending missionaries, establish- 0.7%. The number of U.S. adherents has ing schools, and providing fellowship and accountability. been increasing at a relatively steady Formed in the midst of the emerging worldwide Pentecostal pace — at an average of 1.525% per year revival, the AG quickly took root in other countries and from 1989 to 2000, and 1.515% per year since 2001. formed indigenous national organizations. Assemblies of God growth is in marked contrast to the decline of many A Global Body adherents in over 366,000 churches other denominations. In recent decades, The Assemblies of God USA is a worldwide. Since 1989, that is a 46% in- most denominations constituent member of the World As- crease in the number of U.S. adherents in the U.S. have witnessed significant semblies of God Fellowship (WAGF) — and a 264% increase in the number of numerical declines. From 1960 to 2011, one of the largest families of Christian adherents worldwide. the United of Christ lost 48% of churches in the world. However, an in- The AG is a global body of believ- adherents; The Episcopal Church lost ternational headquarters for the AG does ers because, from its beginning, deep 43%; the Presbyterian Church (USA) not exist. The WAGF is not a legislative spirituality and missions have been cen- lost 35%; the United Methodist Church body. The 140-plus member bodies from tral to its DNA. In 1964, on the fiftieth lost 29%; and the Evangelical Lutheran across the world are all equal and relate anniversary of the AG, then-general Church in America lost 19%. Others to each other fraternally.1 This year also superintendent Thomas F. Zimmerman showed increases, including the South- marks the twenty-fifth anniversary of the wrote that two common concerns united ern Baptist Convention (66%) and the WAGF, which was formed just days after participants at the first general council: Roman (62%). During the 1989 General Council in Indianapo- “matters of spiritual interest and a desire the same period, the AG grew by 498%, lis. to reach the world with the gospel.”2 from 508,602 members in 1960. In 1989, the AG counted 2,137,890 People and programs come and go. While mainline denominations have adherents in 11,192 U.S. churches and But attention to these dual transcendent been declining for decades, in the past 18,552,282 adherents in 128,307 church- concerns — a deep spirituality anchored few years some evangelical groups, es around the world. These numbers in the Word of God and a consecration such as the Southern Baptist Convention have increased significantly. In 2013, to carry out the mission of God — will (SBC), have also begun to decline. SBC the AG counted 3,127,857 adherents in keep the AG from straying from its leaders recently have shown alarm over 12,792 U.S. churches and 67,512,302 founding ideals. deceasing numbers of baptisms and con-

2 AG HERITAGE 2014 1989- 2012- Pentecostals who move to America from U.S. Stats 1989 2012 2013 2013 2013 other regions of the world often bring Growth Growth with them a faith, burnished by persecu- Adherents 2,137,890 3,095,717 3,127,857 46.3% 1.0% tion and deprivation, that is an important part of their identity. Pentecostals who Churches 11,192 12,722 12,792 14.3% 0.6% move to America are often like pollen Membership 1,266,982 1,780,468 1,805,381 42.5% 1.4% scattered by a strong wind — they plant Major worship churches wherever they happen to land. 1,432,947 1,880,269 1,918,686 33.9% 2.0% service attendance Strong African, Slavic, Asian, Pacific Islander, and Hispanic AG churches are Water baptisms 86,365 131,713 137,375 59.1% 4.3% taking root in American soil, and their Spirit baptisms 71,592 81,345 83,731 17.0% 2.9% congregations sing, preach, and testify in the tongues of their native countries. Conversions 251,897 453,496 456,395 81.2% 0.6% Interestingly, this demographic shift Credentialed 30,471 35,867 36,434 19.6% 1.6% is also helping to usher in a global re- ministers alignment of . Many Angli- can, Presbyterian, and Methodist Chris- tians in , Asia, and Latin America 1989- 2012- World Stats 1989 2012 2013 2013 2013 are evangelical in belief, if not Pente- Growth Growth costal in worship, and often have much Adherents 18,552,282 66,383,778 67,512,302 263.9% 1.7% more in common with their brothers and sisters in the AG than they do with liber- Churches and 128,307 362,791 366,105 185.3% 0.9% al members of their own denominations Preaching Points in the West. versions. The number of SBC baptisms ethnic diversity in the AG: Asian/Pacific The Coming Revival has declined for seven straight years. Islander (4.4%); Black (9.6%); Hispan- This demographic shift carries enor- This demographic decline has caused ic (21.7%); Native American (1.5%); mous implications for the future of the some pundits to predict the slow death White (58.7%); and Other/Mixed church. Certain segments of the AG are of .3 (4.0%). These numbers suggest that the in spiritual and numerical decline, mir- Robust growth of Pentecostal AG closely mirrors the ethnic makeup roring the general decline of Western churches, including the AG, shows a dif- of the U.S. population as a whole. The culture and its rejection of biblical val- ferent story. AG statistics increased last 2010 U.S. census revealed the following ues. Non-whites and immigrants, often year for water baptisms, Spirit baptisms, racial breakdown of the U.S. popula- embracing a strong Pentecostal identity, membership, attendance, conversions, tion: Asian/Pacific Islander (5%); Black are on the ascendancy. and numbers of adherents, churches, and (12.6%); Hispanic (16.3%); Native Carl Brumback, in his 1961 history ministers. Other categories, including American (0.9%); White (63.7%); and of the AG, anticipated this moment. He attendance at Sunday evening and mid- Other/Mixed (6.2%). lamented the decline in spirituality that week services, declined. An AG press Much of the numerical growth in the he witnessed among American Pentecos- release attributed much of the growth AG in recent decades has been among tals over fifty years ago. He wrote that to increases in ethnic minority churches ethnic minorities. From 2003 to 2013, “it would be easy to become defeatists.” and young people: “The impact is es- the number of U.S. adherents increased However, he foresaw a coming revival, pecially evident among Latino adher- by 14.6%, from 2,729,562 to 3,127,857. which he believed would fulfill prophe- ents, who now make up 20 percent of During this period, the number of white cy in Joel 2:28 and Acts 2:17: “In the last the Fellowship (more than 40 percent adherents decreased by 1.9% (-34,922) days … I will pour out my Spirit upon of total adherents are ethnic minorities), and the number of non-white adherents all flesh.”5 and Millennials (ages 18-34), who con- increased by 50.5% (+433,217). Brumback’s prediction is coming tributed 21 percent of the growth from The AG’s growth in America is partly true before our eyes. He identified two 2001-2013.”4 due to immigration. The AG is a global trends, then in their infancy, which gave church. About 1% of the world’s popula- him great optimism about the future Ethnic Diversity tion identifies with the AG. Only 4.6% of of the AG. First, he saw a Pentecostal The 2013 statistics reveal significant AG adherents worldwide live in the U.S. Continued on page 78

“Like” the Flower Pentecostal Heritage Center on Facebook 2014 AG HERITAGE 3 wavebreakmedia / shutterstock.com Fully Committed: 100 Years of the Assemblies of God

By Darrin J. Rodgers

hat is the most important thing for the Assemblies would become one of the largest families of Christian churches of God to remember? Founding Chairman E. N. in the world. WBell, in a December 1914 article titled, “General Their story is our story. Council Purposes,” declared that “our first aim and supreme prayer” is to focus on the spiritual life. “Let us keep to the Early Pentecostal Revival front,” he wrote, “deep spirituality in our souls and the power The Assemblies of God is one of several denominations and anointing of God on our ministry.”1 birthed in the early twentieth-century Pentecostal revival. Early The men and women who pioneered the Assemblies of God Pentecostals embraced a worldview that, at its heart, empha- desired — more than anything else — to be fully committed to sized a transformative encounter with God. Christ and His mission. These pioneers included young people Pentecostals drew from a tapestry of beliefs within evan- and veteran preachers, visionaries and faithful plodders, and gelicalism. Like other evangelicals, they had a high view of housewives and laborers. scripture. Like other Holiness believers, they aimed for full They were unified by a common ex- consecration — which included sepa- perience of the Word and Spirit which ration from sin and a desire to be fully brought them close to God and propelled The men and women committed to Christ and His mission. them to be witnesses to the world. They who pioneered the Many adopted the Wesleyan doctrine of were on a mission to share the love of Assemblies of God entire — the idea that the in word and deed. They preached believer’s desires could be reshaped by the gospel, prayed for the sick, witnessed desired — more than the to become perfect in love. miracles, published profound insights on anything else — to Others embraced the Reformed emphasis the spiritual life, and established church- be fully committed to on Spirit baptism for empowerment for es, schools, orphanages, and rescue mis- Christian service. Most Pentecostals af- sions. Christ and His mission. firmed classic premillennial eschatology, Some of these pioneers founded which predicted a period of rapid social churches that flourished and became decay, followed by Christ’s return. And large. Others captured newspaper headlines with high profile Pentecostals became some of the most prominent participants revivals. However, most labored in relative obscurity, pouring in the movement. all available time and resources into ministry in their local com- While Pentecostals drew from many theological streams munities. Together these saints laid the foundation for the As- within evangelicalism, they formed an identifiable movement semblies of God. because of their common commitment to the experience of bap- The Assemblies of God was organized in April 1914, in Hot tism in the Holy Spirit. This emphasis on a post-conversion ex- Springs, Arkansas, in order to provide accountability, structure, perience of Spirit-baptism was widespread within certain seg- and unity so that Pentecostals could better carry out the mission ments of evangelicalism in the nineteenth and early twentieth of God in their communities and around the world. This centuries. transcended the racial and social divides, and the Assemblies Why did the doctrine and experience of the baptism in the of God grew to become a multi-ethnic and international move- Holy Spirit become attractive to large numbers of people? Be- ment. The approximately 300 men and women who came to- cause it addressed one of their most basic spiritual longings — gether in Hot Springs organized a fellowship that in 100 years a desire to be close to God. Many believers were captivated

2014 AG HERITAGE 5 by the desire for a deeper life in Christ; they were spiritually hungry and desired to be more committed Christ-followers. These ardent seekers saw in Scripture that Spirit baptism provided empower- ment to live above normal human exis- tence; this transformative encounter with God brought believers into closer com- munion with God and empowered them to witness. While many sought Spirit baptism, uncertainty existed regarding how to de- termine whether one had received it. An- swering this question, Kansas Holiness evangelist Charles F. Parham identified a scriptural pattern — that the “Bible evidence” (later called the “initial evi- dence”) of Spirit baptism was . Students at his Bible school in To- peka, Kansas, began speaking in tongues at a prayer meeting on January 1, 1901. Through his Apostolic Faith movement located in the south central states, Par- ham had some success in promoting the gift of tongues. The 1906 revival at the Apostolic Faith Mission on Azusa Street in Los Angeles catapulted the young movement before a larger audience. William Sey- mour, an African-American and former student of Parham, led the Azusa Street mission. The revival lasted for three years, reportedly with non-stop services, day and night. This revival brought together men and women from diverse religious, eth- nic and national backgrounds. Partici- pant Frank Bartleman famously exulted that at Azusa Street “[t]he ‘color line’ was washed away in the blood.”2 Scores of periodicals — from around the world and in numerous languages — carried reports of this revival. As news of the outpouring spread, ministers and lay persons made pilgrim- ages to Azusa Street to experience the remarkable revival and to seek to be “The Call to Hot Springs,” published in the Word and Witness newspaper, baptized in the Holy Spirit. Participants December 20, 1913, invited Pentecostals to come together for prayer became known as Pentecostals, named and deliberation in April 1914 for the purpose of organizing a fellowship. after the Jewish feast of Pentecost, Participants formed the General Council of the Assemblies of God. when the Holy Spirit was first given to

6 AG HERITAGE 2014 the church, and believers first spoke in tongues (Acts 2). It is important to note that Pentecostals viewed tongues as the evidence — and not the purpose — of Spirit baptism. The purpose is to glorify Christ. William Seymour admonished people at the Azusa Street Mission, “Now, don’t go from this meeting and talk about tongues, but try to get people saved.”3 While much ink has been spilled about the Topeka and Azusa Street re- vivals, they were neither the first nor the only such revivals. The earliest Pen- tecostals recounted similar revivals in the late 1800s and early 1900s across the world, and throughout church his- tory.4 Early AG educator Henry H. Ness declared, “During the 19 centuries since J. Roswell Flower and E. N. Bell (l-r), circa 1920. Bell and Flower were Christ whenever the spiritual life has run elected at the founding general council to serve as the first chairman and high, during revivals, the Lord has bap- secretary, respectively, of the Assemblies of God. At their election, Bell tized with the Holy Ghost as He did on was a 47-year-old veteran and seminary graduate, and Flower was the Day of Pentecost.”5 a 25-year-old . They had name recognition because they each published prominent early Pentecostal newspapers. Formation of the Assemblies of God cluding the Association of Christian As- isted between the two organizations, but Many established churches did not semblies in Indiana and a group identi- this has not been demonstrated due to a welcome this revival, and participants fied as the “ and lack of historical documentation.10 felt the need to form new congregations. in Unity with the Apostolic Faith Move- The approximately 300 participants As the revival rapidly spread, many Pen- ment” from Alabama, Arkansas, Missis- at the Hot Springs meeting incorporated tecostals recognized the need for greater sippi, and . This latter group origi- the General Council with a hybrid con- organization and accountability. The nated with Parham and, despite its name, gregational and . The founding fathers and mothers of the As- appears to have been structurally sepa- first two officers elected were Eudorus semblies of God met in Hot Springs, Ar- rate from Bishop Charles H. Mason’s N. Bell as chairman (title later changed kansas on April 2-12, 1914, to promote largely African-American denomination, to general superintendent) and J. Ro- unity and doctrinal stability, establish le- the Church of God in Christ.7 swell Flower as secretary. While most gal standing, coordinate the mission en- Bishop Mason was one of the speak- other U.S. Pentecostal denominations terprise, and establish a ministerial train- ers at the first General Council and were regionally defined, the Assemblies ing school. The business meeting was blessed the formation of the Assemblies of God claimed a broad nationwide con- called “General Council” and the new of God.8 He also brought the black gospel stituency. body was called the General Council of choir from the Church of God in Christ the Assemblies of God. school in Lexington, Mississippi, which Doctrine It was a momentous occasion. Walter sang at the first General Council. It was The Assemblies of God, like other Higgins later recalled a “halo of glory significant, given the “Jim Crow” laws Classical Pentecostals, identified with that rested over the sessions from day to of the day, that Mason and the founders the broader , which day…. God saw fit to bless this meeting of the Assemblies of God were willing to melded evangelical doctrine with an em- with a visitation of His Holy Ghost. The cross the color line.9 phasis on the need for a deeper spiritual praises rose from those gathered in the The exact nature of the relationship life. and sanctification were service, seemingly like a mighty sea.”6 of Mason to the founders of the Assem- primary concerns. Participants at the first General Coun- blies of God is unknown. At minimum, The Assemblies of God did not adopt cil represented a variety of independent they knew and respected each other. It a formal theological statement at its first churches and networks of churches, in- is possible that a formal relationship ex- general council, intentionally allowing

2014 AG HERITAGE 7 for some theological diversity within the that denied the doctrine of the . Missionettes, Royal Rangers). First lo- bounds of the Holiness worldview. The This new teaching (called the “New Is- cated in Findlay, Ohio, the headquarters preamble to the first constitution of the sue” or Oneness theology) was sweeping moved to St. Louis in 1915, and finally Assemblies of God aimed for unity de- through the Pentecostal movement, and to Springfield, , in 1918. spite differences: “endeavoring to keep a large number of Assemblies of God The Assemblies of God adopted two the unity of the Spirit in the bonds of ministers had embraced it. In 1916 the official periodicals: the monthly Word peace, until we all come into the unity General Council approved a Statement and Witness and the weekly Christian of the faith.”11 of Fundamental Truths, which affirmed Evangel. These two periodicals merged in 1916; the resulting weekly periodical was renamed the Pentecostal Evangel in 1919. The Evangel, one of the larg- est-circulation Pentecostal papers in the world, networked far-flung believers and helped to unite the Fellowship.

Education From the outset, the Assemblies of God promoted the development of edu- cational institutions. The fifth purpose of the “Call to Hot Springs” was “to lay be- fore the body for a General Bible Train- ing School with a literary department for our people.” The phrase “literary depart- ment” was used in the 19th and early 20th centuries and roughly corresponds to a “liberal arts school” today. The As- semblies of God was formed, in part, to encourage both ministerial training and liberal arts education.13 Initially, the Assemblies of God Assemblies of God congregations dotted the American landscape by endorsed several small regional Bible the 1930s. Here, a group of Sunday school members poses in front of institutes. Some survived to become Assembly of God Tabernacle (St. Louis, Missouri) in 1935. enduring institutions; others merged or closed. The Assemblies of God char- One of the first major divisions with- the Fellowship’s Trinitarian and evan- tered its first national school, Midwest in pertained to the issue gelical witness. This resulted in the de- Bible School, Auburn, Nebraska, which of sanctification. Some held to a radical parture of Oneness advocates, as well as opened in 1920 and closed the next year. Wesleyan view that it is possible for the those who opposed what was perceived The second attempt at a national school sin nature to be eradicated following an as “creedalism.” was successful: Central Bible Institute, instantaneous experience of sanctifica- later Central , was formed tion. Many who disagreed advocated a Organizational in Springfield, Missouri, in 1922. Two more traditional Wesleyan view (termed Development additional national residential schools “”), contending that sanc- Initially, the primary function of the were established in Springfield: Evangel tification is progressive, not instanta- Assemblies of God headquarters was College (1955), later Evangel Univer- neous, and that perfection is not pos- to publish literature through its Gospel sity, a school of arts and sciences; and sible on earth. Most Assemblies of God Publishing House. As the responsibilities the Assemblies of God Graduate School founders adhered to the latter “Finished for its home and overseas efforts grew (1973), later Assemblies of God Theo- Work” view.12 increasingly complex, it established the logical Seminary. These three Spring- Assemblies of God leaders quickly Department in 1919 and field schools consolidated under the realized the need to develop theologi- the Home Missions and Education De- name in 2013. cal boundaries. Almost immediately, partment in 1937. Other departments Additional permanent institutions they were faced with a new teaching followed (e.g., Youth, Sunday School, have included:

8 AG HERITAGE 2014 Phoenix, Arizona; Caribbean Theologi- cal College (1959) in Bayamon, Puerto Rico; Western Bible College (1967) in Phoenix, Arizona; Native American Bible College (1968) in Shannon, . in Haverhill, Massachusetts, formerly Zion Bible College, was founded as an inde- pendent school in 1924 and affiliated with the AG in 1999. (founded 1919) had been the oldest con- tinuing Assemblies of God school until it closed its doors in 2011. Global University (resulting from a merger of the stateside Berean School of and the overseas International Correspondence Institute) provides ac- credited distance education programs for those seeking training for various forms of Christian ministry. Sixteen nationally endorsed schools of higher education, ranging from Bible institutes to colleges and universities, could be found across the United States by 2014. Hundreds of smaller Bible institutes, sponsored by churches and districts, also exist.

Missions World missions has always been cen- tral to the identity of the Assemblies of God. Delegates at the second General Council, held in Chicago in November 1914, resolved to achieve “the great- est that the world has ever seen.”14 By 1915 the Assemblies of God endorsed approximately thirty mis- sionaries. They operated in independent fashion and primarily worked in the tra- ditional sites of Christian mission: Af- rica, India, China, Japan, and the Middle East; others later served in Europe, Latin America, and Oceania. Camp meetings and conventions have been prominent throughout Some of the greatest heroes in the Assemblies of God history. Assemblies of God have given up ev- erything, including their own lives, to of Southern California (1920) in Costa versity (1930) in Minneapolis, Min- serve as missionaries in hostile environ- Mesa; Latin American Bible Institute nesota; Southeastern University (1935) ments. Ivan Voronaev, the Assemblies (1926) in La Puente, California; Latin in Lakeland, ; Valley Forge of God missionary who went to Russia American Bible Institute (1926) in San Christian College (1939) in Phoenix- and the Ukraine in 1920, helped to orga- Antonio, Texas; and Southwestern As- ville, Pennsylvania; Trinity Bible Col- nize approximately 500 Slavic churches. semblies of God University (1927) in lege (1948) in Ellendale, North Dakota; He was arrested by Soviet authorities Waxahachie, Texas; North Central Uni- (1957) in in 1930 and was thrown into Siberian

2014 AG HERITAGE 9 prison camps. Voronaev’s plight was covered by the Evangel, and American believers kept him in their prayers. So- viet authorities demanded money for his release. The AG paid, but Voronaev was not released and was instead martyred in prison in 1937.15 J. W. Tucker, a mis- sionary to the Congo, also lost his life for the gospel. He was beaten to death by rebels in 1964, and his story was cap- tured by his widow in a book, He is in .16 Voronaev, Tucker, and a host of other missionaries helped inspire As- semblies of God members to participate in missions through giving and personal service. At first, the Missionary Department’s primary functions were to endorse mis- sionaries and channel funds from donors to the missionaries. Beginning in 1943 it began to aggressively direct the strategy of the mission enterprise. The Assemblies of God committed itself in 1921 to a missions strategy of establishing self-governing, self-sup- porting and self-sustaining churches in missions lands. Alice E. Luce, a Spirit- baptized Anglican missionary to India who transferred to the Assemblies of God in 1915, influenced the Assemblies of God to adopt this indigenous church principle long before it was embraced by most mainline Protestant groups. The policy was not uniformly implemented, and some Assemblies of God missionar- ies continued to follow the paternalistic practices of other Western churches dur- ing the early decades of the twentieth century. The Assemblies of God developed ministries for people of all ages. This Beginning in the 1950s Assemblies was a publication for Missionettes (now known as Girls Ministries), a of God missionaries placed greater em- program for girls started in 1955. phasis on training indigenous leaders. This change from paternalism to partner- cy for the evangelization of the world, a included the Lillian Trasher Orphanage ship brought dramatic church growth in corporate body in which humanity may in Assiout, ; the Mission of Mercy many nations. Missions leaders such as worship God, and a means for the dis- Hospital and Research Centre in Kol- Ralph D. Williams, J. Philip Hogan, and cipleship of Christians. Despite the fail- kata, India; HealthCare Ministries; and Melvin L. Hodges helped to implement ure to address issues related to holistic the Assemblies of God-related Convoy this indigenous strategy, resulting in the mission (e.g., poverty, hunger), Assem- of Hope. The 2009 General Council development of hundreds of ministerial blies of God missions, already holistic added compassion as the fourth element training institutions around the world. in many quarters, increasingly moved for its reason for being, making explicit The 1968 General Council reaffirmed in that direction without diminishing what had long been implicit. In 2013, the its threefold reason for being — an agen- gospel proclamation. Such ministries Assemblies of God USA reported 2,750

10 AG HERITAGE 2014 missionaries and associates around the Assemblies of God a sense of national to America and received Assemblies of world. When missionaries sent by other identity or branding. God credentials as evangelists in 1920. national fellowships are also taken into These programs have provided for- In 1923, they were appointed to serve as account, the global cooperative witness mative experiences for generations of Assemblies of God missionaries to Libe- of the Assemblies of God is far-reaching. Assemblies of God young people. As- ria, effective 1924. Isaac died in Decem- In 2013, the World Assemblies of semblies of God educator Billie Da- ber 1923, and Martha went on to Liberia God Fellowship reported over 67 mil- vis was raised as a hobo kid in a poor alone.19 lion adherents. The Assemblies of God migrant worker’s family. She credited The German Branch was formed has become one of the largest Protestant Sunday school for her life achievements: in 1922, and in the 1940s and 1950s families of churches in the world. This “As a child I received hope and courage, eight additional language branches were incredible growth, according to J. Philip a serene attitude toward hardships, and a formed, mostly for Europeans who had Hogan, resulted not just from strategy, kindly indulgent attitude toward human settled in the United States. By the 1970s, but from reliance on the Holy Spirit: beings from my experiences in Sunday most of these language branches for Eu- “The essential optimism of Christianity school. I found in the philosophy and re- ropean immigrants had dissolved after is that the Holy Spirit is a force capable ligion of Jesus Christ a way to live with- their members had Americanized. In of bursting into the hardest paganism, out bitterness, which in the hobo jungles 1973 language branches were renamed discomfiting the most rigid dogmatism, among the cursing, embittered campers districts. Since the 1980s, new language electrifying the most suffocating organi- who lived raw lives and tried to ease zation, and bringing the glory of Pente- their pain by blaming others, was little cost.”17 short of a miracle in itself.”18

National Ministries Ethnic Diversity The Assemblies of God was formed, While the 300 ministers at the found- in large part, to aid ministry in the local ing General Council in Hot Springs church. Over the years, national minis- were mostly white, the Assemblies of tries have been developed to meet the God soon expanded across the ethnic needs of people from cradle to grave. divides. At least two of the founding National ministries for children and members were Native American. Wil- youth were pioneered in the 1920s, start- liam H. Boyles and Watt Walker, both ing with graded Sunday school curricu- Cherokees from , were at the lum and an organization for youth and Hot Springs meeting. The Assemblies of young adults — Christ’s Ambassadors God ordained its first known Hispanic (C.A.’s). minister in 1914 (Antonio Ríos Morin) Slavic missionary Ivan Voronaev New ministries were begun in the and its first African-American in 1915 was martyred in 1937. mid twentieth century, including Speed (Ellsworth S. Thomas). It created a con- the Light (1944), Boys and Girls Mis- ference for Hispanic churches in the US districts have been formed for new im- sionary Challenge (1949), Chi Alpha in 1918 (later known as the Latin Ameri- migrants (Korean, Brazilian, Slavic, and (1953), Light for the Lost (1953), Mis- can District). Samoan). Fellowships have been formed sionettes (1955, now National Girls Its first African-American missionar- for 21 additional ethnic groups.20 Ministries), Royal Rangers (1962), Teen ies were Isaac and Martha Neeley, who Despite the Assemblies of God’s Bible Quiz (1962, now Bible Quiz), and were ordained as missionaries to Libe- early interracial character and its roots Fine Arts (1963). The Revivaltime radio ria in 1913 by the largely-white “Church in the interracial Azusa Street revival, broadcast, a 30-minute weekly program, of God in Christ and in Unity with the the racial tensions in the broader culture was launched in 1950 with Wesley Steel- Apostolic Faith Movement.” When that found their way into the Fellowship. berg as speaker. The next two speakers, group disbanded in 1914, the Neeleys Some white leaders showed paternalism who broadcast on the ABC radio net- did not officially transfer their creden- to Hispanics and people from other cul- work, C. M. Ward (1953-1978) and Dan tials to the newly-formed Assemblies of tural backgrounds. But the most blatant Betzer (1979-1995), became two of the God. The Neeleys remained in Liberia example of racism was the adoption in best-known personalities in the Assem- for four or five years and received sup- 1939 of a policy that denied at blies of God. Not only did these and port from churches that had joined the the national level to African-Americans. other national ministries help evangelize Assemblies of God, most notably the This policy was neither widely publi- and believers, they also gave the Stone Church in Chicago. They returned cized nor consistently applied.21

2014 AG HERITAGE 11 larly when compared to other major de- nominations, largely because of growth among ethnic minorities.

Women in Ministry Continuing in the tradition of the Ho- liness movement, women played impor- tant roles in early Pentecostalism and the Assemblies of God as evangelists, mis- sionaries, and . Originally offer- ing them ordination only as evangelists and missionaries, the General Council began ordaining women as pastors in 1935. However, many women served in the role of pastor prior to 1935 with- out corresponding denominational rec- ognition. For these women, God’s call trumped the lack of an official ecclesi- astical endorsement. The Pentecostal affirmation of women in ministry was a radical application of the Protestant ideal of the priesthood of all believers. Before 1950 more than one thou- sand women evangelists had traveled the country evangelizing and planting churches. Influential women included Cornelia Jones Robertson, 1930. Ordained in 1923 by the Assemblies Zelma Argue, Marie Burgess Brown, of God, she had been a participant at the Azusa Street revival and was Etta Calhoun, Alice Reynolds Flower, an evangelist and church planter in San Francisco. She was also the Hattie Hammond, Chonita Howard, Al- godmother of evangelist Bob Harrison. ice E. Luce, Aimee Semple McPherson (in the Assemblies of God from 1919 to Bob Harrison, a talented African- through church or social structures.”23 1922), Carrie Judd Montgomery, Lou- American associate of Billy Graham, The 1995 General Council resolved to ise Nankivell, Florence Steidel, Lillian was the catalyst for the policy to be encourage the “inclusion of black broth- Trasher, Louise Jeter Walker, Alta Wash- rescinded in 1962. Harrison went on ers and sisters throughout every aspect burn, and Mildred Whitney. to become a prominent Assemblies of of the Assemblies of God.”24 In 1997, the While these female ministers were God evangelist and missionary. He en- General Council voted to include repre- ahead of their time, their ministry arose couraged believers of different races to sentatives of ethnic fellowships in the from their devotional lives and not from unite in ministry: “May Christians of all General Presbytery and Executive Pres- a modern social ideology. Ministry doors colors join together to bring the victory. bytery. In a groundbreaking election, an opened because of their deep spiritual For the enemy is not the white man or African-American Executive , lives. Hattie Hammond was well-known the black man but the devil himself. Let Zollie Smith, was elected in 2007 to for encouraging believers to seek a us together be more than conquerors for serve as executive director of U.S. Mis- deeper life in Jesus Christ: “I believe we Christ.”22 sions. should wait before the Lord until we re- Significant efforts to repent of rac- In recent years, the non-white con- alize we are in the presence of God, until ism and to be racially inclusive have stituency in the Assemblies of God has every thought has been brought into cap- been made in recent decades. The 1989 exploded in growth, while the number tivity, and we are lifted above the world General Council adopted a resolu- of whites has plateaued. The percentage and shut in with God as though there tion opposing “the sin of racism in any of adherents who were white decreased were no other in the world but just the form,” calling for repentance from any- from 68.6% in 2003 to 58.7% in 2013. Lord Jesus and ourself.”25 one who may have participated in racism The Assemblies of God continues to By mid-century, however, the num- “through personal thought or action, or show strong numerical growth, particu- ber of women credential holders fell into

12 AG HERITAGE 2014 semblies of God General Superintendent (1959-1985), worked to build bridges between evangelicals and Pentecostals. The Assemblies of God was also a founding member of the Pentecostal World Conference (1947) and the Pen- tecostal Fellowship of North America (1948) and cooperated with the Lau- sanne Committee on Evangelism, the World Evangelical Alliance, and the Wesleyan Holiness Consortium. Pentecostals have tended to be suspi- cious of the kind of practiced by many mainline churches, which they have viewed as compromising doctrine and ethics for the sake of organizational unity. Therefore, the Assemblies of God Thomas F. Zimmerman (right), talking with Harold Ockenga at the National has refrained from involvement in con- Association of Evangelicals annual convention, Grand Rapids, Michigan, ciliar bodies such as the National Coun- 1961. Zimmerman, the longest-serving general superintendent (1959-1985), cil of Churches and the World Council built bridges between Pentecostals and evangelicals. of Churches. a sharp decline. This decline resulted and a renewed emphasis in church plant- New Revival Movements from numerous factors. Some churches, ing. A hunger for more of God — desir- for instance, adopted theological and ing to be fully committed to Christ and cultural attitudes that did not support Cooperation His mission — is part of the spiritual spiritual leadership by females. One of Early Pentecostals often cooperated DNA of the Assemblies of God. The As- the most significant reasons for the de- at the local level in city-wide evange- semblies of God was birthed in the midst cline in female ministers, perhaps, was listic crusades and similar campaigns. of the early twentieth century Pentecos- a diminishing demand for the types of They crossed the racial, denominational, tal revival. Assemblies of God pioneers ministry that women typically filled. and social divides in practical ministry prayed for fresh outpourings of God’s Most early women ministers were not endeavors. This was true in early tent spirit in years to come. In 1938, Andrew pastors of established congregations, but meetings 100 years ago, at the salvation- H. Argue wrote, “We are in a movement entrepreneurs who launched into minis- healing campaigns of the 1950s, and in that is still young. It is full of young try on their own as evangelists or church the charismatic renewal from the 1960s people. It is a live movement because it planters. By mid-twentieth century, some through the 1980s. was brought into existence by contend- Assemblies of God leaders tried to pro- The Assemblies of God was a leader ing for the faith, and it will only remain tect established churches from perceived in several new organizations, formed in alive while we continue to contend for competition by discouraging new church the 1940s, that brought evangelicals and the faith.”26 plants in the same city or region. This Pentecostals together. The Assemblies New revival movements have sprung policy helped existing churches, which of God was a founding member of the up in the past 100 years, bringing both tended to favor male pastors. This trend National Association of Evangelicals encouragement and challenges. One reversed in recent decades; the percent- (NAE) in 1942. The NAE established a of the new revival movements, dubbed age of women ministers in the Assem- national evangelical voice on issues such the “New Order of the Latter Rain,” blies of God has increased from 14.9% as religious liberty and also encouraged arose among Pentecostals at the Sharon in 1990 to 22.3% in 2013. The number of cooperation on world evangelization. Schools and Orphanage, in North Bat- female senior pastors increased from 400 NAE membership helped the Assemblies tleford, Saskatchewan, Canada in 1948. in 2000 to 529 in 2012, although some of of God to be identified with the broader Latter Rain proponents, like early Pen- these lead non-AG churches. Contribut- evangelical movement and removed tecostals, believed they were restoring ing to this turnaround are a cultural shift the cult status with which some observ- all of the gifts of the Holy Spirit to the in attitudes toward women in ministry, ers had labeled it. More than any other church. However, those the support of denominational leaders, Pentecostal, Thomas F. Zimmerman, As- involved in the Latter Rain movement

2014 AG HERITAGE 13 Prayer has always been an important part of general council meetings. Here, people gather at the at the 1959 General Council in San Antonio, Texas. began to alienate other Pentecostals. revival breaking out in the 1950s where is manifestly not scriptural in Some Latter Rain proponents ad- Pentecostals least expected — mainline doctrine or conduct. But neither vocated an extreme form of congrega- churches. This revival, which became do we categorically condemn tionalism, which in practice resulted in known as the charismatic renewal, creat- everything that does not totally a lack of accountability. This also led ed some confusion among Pentecostals, … conform to our standards.… to some self-proclaimed apostles and who were uncertain how to react. It is important to find our way in with poor morals and question- Pentecostals often suspected the a sound scriptural path, avoiding able doctrines bringing disrepute on the new charismatics would leave their old the extremes of an ecumenism that movement. Most Pentecostal denomina- churches for Pentecostal churches, but compromises scriptural principles tions, including the Assemblies of God, many charismatics stayed put. Latter and an exclusivism that excludes condemned these excesses. While the Rain leaders also retooled their doctrines true Christians.27 movement did not result in a denomina- for charismatic audiences. Latter Rain tional division, some leaders and congre- emphases re-emerged during the charis- New revival movements, such as the gations withdrew from the Assemblies matic renewal in various forms, includ- “Pensacola Outpouring” at the Browns- of God. ing demonology, the discipleship move- ville Assembly of God (Pensacola, Flor- At the same time another movement, ment, positive confession theology, and ida) that attracted more than 2.5 million which emphasized salvation and heal- an interest in modern-day apostles and visitors after it began in 1995, spiritually ing, started in the late 1940s. This sal- prophets. invigorated many Assemblies of God vation and healing movement included Pentecostals and charismatics sized people. many prominent evangelists, such as each other up, coming together in nu- A. A. Allen, W. V. Grant, and Jack Coe, merous prayer groups, conferences, and The Future who started out in the Assemblies of God preaching events. Assemblies of God In its centennial year, the Assemblies but ultimately formed independent min- leaders offered a measured response to of God shows strong signs of progress istries. One of the troubling legacies of the charismatic renewal in 1972: and also faces significant challenges. In the movement was the establishment of the past decade, the Assemblies of God a large network of powerful independent The winds of the Spirit are blowing has placed renewed emphasis on church evangelists who had little accountability. freely outside the normally planting, as well as on education, mis- Salvation and healing evangelists at- recognized Pentecostal body.… sions, and better inclusion of women and tracted the attention of many non-Pen- The Assemblies of God does not ethnic minorities in church leadership. tecostals, which resulted in Pentecostal place approval on that which The Assemblies of God consistently

14 AG HERITAGE 2014 Pioneering in Pentecost: My Experiences of shows growth that is much higher than lists had been exposed for their ungodly 46 Years in the Ministry (Bostonia, CA: the most other large Christian denomina- lifestyles, but who continued to promote author, 1958), 42. tions in the United States. With over 3.1 their unbiblical message that God guar- 7Darrin J. Rodgers, “The Assemblies of million adherents in 2013, the Assem- antees financial prosperity. God and the Long Journey Toward Racial Reconciliation,” Assemblies of God Heritage blies of God was the ninth-largest de- Gaston recalled the “utter disregard 28 (2008): 54-58. nomination in the United States. for poverty or wealth or station in life” 8“Hot Springs Assembly; God’s Glory Present,” There is a danger, however, that that he witnessed in the early Pentecos- Word and Witness 10:4 (April 20, 1914): 1. these encouraging statistics will breed tal movement: “Completely satisfied 9Ithiel C. Clemmons, Bishop C. H. Mason a sense of triumphalism. The believers without the world’s glittering tinsel, and and the Roots of the Church of God in Christ (Bakersfield, CA: Pneuma Life Publishing, who make up the Assemblies of God content to be the objects of its scornful 1996), 71. are to be commended for bringing mil- hatred, those rugged pioneers had some- 10Rodgers, 54-58. lions to faith in Christ and for faithfully thing that made them attractive and con- 11General Council Minutes, April 1914, 4. working to fulfill the Great Commission. vincing.” 12Bruce E. Rosdahl, “The Doctrine of However, Pentecostal history reveals Gaston’s observations should pro- Sanctification in the Assemblies of God”( a more complex story — one in which voke current Assemblies of God mem- Ph.D. thesis, Dallas Theological Seminary, 2008). Rosdahl contends that the “Finished testimonies of saved lives, restored fami- bers to do some soul-searching. I pray Work” view of sanctification is both Wesleyan lies, and healed bodies are accompanied that our Pentecostal priority remains on and non-eradicationist and is sometimes by stories of human frailty, sacrifice, and the spiritual life — which is lived out in mischaracterized as Reformed or Baptistic. 13 struggle. purity of heart and power for witness. If Darrin J. Rodgers, “Historical Rationale for Training Ministers Alongside Laypersons in Most revival movements in Christian younger Pentecostals heed this lesson Schools Owned by the General Council of history lost their fire after several gen- from older Pentecostals, the future of the Assemblies of God,” unpublished paper, erations, leaving behind institutions with the Assemblies of God will be in good 2011. FPHC. 14 faded memories of the spiritual passion hands. General Council Minutes, November 1914, 12. that birthed them. Will the Assemblies of 15Dony K. Donev, “Ivan Voronaev: Slavic God retain its Pentecostal identity? Will Pentecostal Pioneer and Martyr,” Assemblies it continue to encourage people to be ful- Darrin J. Rodgers, of God Heritage 30 (2010): 50-57. 16 ly committed to Christ and His mission? M.A., J.D., is director Angeline Tucker, He is in Heaven (New York: McGraw-Hill, 1965). Pentecostals began the twentieth of the Flower 17 century as a small, marginalized group J. Philip Hogan, “The Spirit is Moving over Pentecostal Heritage the World,” Pentecostal Evangel, May 21, at odds with the broader society. By the Center and editor of 1972, 13. end of the century, large segments within Assemblies of God 18Sylvia Lee, “Billie Davis: Voice for Education Pentecostalism had adapted to the cul- Heritage magazine. and Appreciation,” Assemblies of God Heritage tural mores of American society. Success 19:2 (Summer 1999): 6. 19Isaac and Martha Neeley, ministerial and used to be measured in terms of purity, missionary files. FPHC. but now many Pentecostals reject sepa- NOTES 20William Molenaar, “Intercultural Ministries,” ration from the world as legalism. in U.S. Missions: Celebrating 75 Years of What is the future of the Assemblies Ministry (Springfield, MO: Gospel Publishing House, 2012), 52-69. Molenaar includes a of God? In 1953, W. T. Gaston, former 1E. N. Bell, “General Council Purposes,” chart of ethnic/language branches, districts, General Superintendent (1925-1929), Christian Evangel, December 19, 1914, 1. and fellowships. suggested, “If we are to have a future 2Frank Bartleman, How Pentecost Came to 21Rodgers, “The Assemblies of God,” 50-61. that is better or even comparable and Los Angeles (Los Angeles, CA: the author, 22Bob Harrison with Jim Montgomery, When worthy of our past, we will need to learn 1925), 54. God Was Black (Grand Rapids, MI: Zondervan, 3 1971), 159. over again some of the lessons of yester- B. F. Lawrence, The Apostolic Faith Restored 23 28 (St. Louis, MO: Gospel Publishing House, General Council Minutes, 1989, 117-118. day.” One of the important lessons to 1916), 86. 24General Council Minutes, 1995, 72-74. rediscover, he wrote, was the importance 4 B. F. Lawrence, The Apostolic Faith Restored 25 (St. Louis, MO: Gospel Publishing House, Hattie Hammond, “Drawing Nigh to God,” of promoting “pure, undefiled” religion. Pentecostal Evangel, August 18, 1928, 6. According to Gaston, history’s “trag- 1916); Stanley Howard Frodsham, With Signs Following, rev. ed. (Springfield, MO: Gospel 26A. H. Argue, “When God Sent the Latter ic lesson” is that a church’s solid foun- Publishing House, 1946). Rain,” Pentecostal Evangel, March 19, 1938, 3. dation does not prevent corruption from 5Henry H. Ness, Demonstration of the 27“Charismatic Study Report,” Advance, “fleshly elements within.” He offered Holy Spirit as Revealed by the Scriptures November 1972, 3. this warning at a time when certain me- and Confirmed in Great Revivals (Seattle: 28W. T. Gaston, “Guarding our Priceless Hollywood Temple, [1940s?]), 5. dia-savvy Pentecostal healing evange- Heritage,” Pentecostal Evangel, August 16, 6Walter J. Higgins, as told to Dalton E. Webber, 1953, 3-4, 11.

2014 AG HERITAGE 15 T. K. and Mary Leonard standing outside while attending a camp meeting at Media, Pennsylvania, circa 1920. Thomas King Leonard: A Truly Indispensable Man

By P. Douglas Chapman

hen the delegates gathered in 1914 for the first Fourteen months after Alice’s untimely death, Leonard mar- General Council at Hot Springs, Arkansas, few ried Mary Eva Brown (1871-1947). They had four children: Es- would have anticipated that an unknown, obscure ther Viola (1892-1986), Paul Ellsworth (1894-1976), George W 10 pastor from Ohio would indelibly stamp his imprint upon the Washington (1896-1974), and Laura Naomi (1905-1989). Assemblies of God — an imprint that continues to be seen to During the mid-1890’s both TK and Mary contracted tubercu- this very day. Thomas King Leonard (1861-1946) was no ordi- losis, but the Lord healed them.11 nary man; he was a pastor, evangelist, publisher, editor, Bible Leonard’s earliest known involvement in ministry dates to school founder, teacher, visionary, and entrepreneur.1 1890, when he associated with the Christian Union (a small re- Pastor Leonard’s contributions to the Assemblies of God at gional evangelical denomination) and participated in its merger that General Council are well documented — he chaired the with the Christian Church.12 In the summer of 1894, the North committee which wrote the constitutional preamble and resolu- Ohio Annual Council elected him to the office of Secretary and tion; he proposed the official name, The Assemblies of God; he Evangelist for North Ohio.13 Six years later, on November 20, donated his publishing plant, known as the Gospel Publishing 1901, he was ordained by the Northwestern Ohio Christian House, to the fellowship; he offered his facility in Findlay, Ohio Conference, meeting in Spencerville, Ohio.14 as the fellowship’s first national headquarters; he was elected To equip himself for ministry, Leonard enrolled at Find- to the executive presbytery; and his Bible school was endorsed lay College in 1892, where he studied theology and elocution as the General Council’s first institution for ministerial train- for two years.15 A college publication reported that “Rev. T. K. ing.2 It is no wonder that historian Carl Brumback called T. K. Leonard” conducted several “very successful revival meetings Leonard, “a truly indispensable man at Hot Springs.”3 Despite in Hancock and Wyandot Counties” during the winter of 1894.16 this ringing endorsement, surprisingly little has been published In the years between 1894 and 1906, Leonard pastored three concerning this man’s life and ministry.4 churches within the Christian Union, believed to be located in Deweyville, McComb and Hoytville.17 In addition to his pasto- The Early Years ral responsibilities, he found time to participate in various re- Thomas King Leonard was born February 14, 1861, in West vival and memorial services throughout northwest Ohio.18 Independence, Hancock County, Ohio. He was the fifth of elev- During this period of ministry, Leonard owned a prosperous en children born to Stephen (1833-1905) and Melvina Wells farm two miles north of McComb.19 However, he believed God Leonard (1835-1879).5 As an adult, he credited his mother’s had called him to live by faith. “It seemed as though the Spirit prayers for his initial encounter with God, saying, “I thank God pressed me,” he recounted in 1912, “until I was obliged to sell for a mother who knew how to pray and that when she ‘prayed my possessions, consecrate myself, spirit, soul and body to the through’ God answered and touched my heart.”6 ministry of the Lord Jesus.”20 In September 1906, TK sold his On November 27, 1879, he married Alice M. E. Rader farm and prepared to “trust Him fully.”21 (1862-1888). Three children were born to this union: Lucy A. (1882-1968), Ella M. (1883-1886), and John Michael (1887- Move to Findlay, Ohio 1894).7 TK’s personal life was frequented by sickness and Reports of the outpouring of the Holy Spirit at the Azusa death. Tuberculosis devastated his family: his wife, his mother, Mission in Los Angeles fueled a hunger for Pentecost across two sisters, a brother, and several aunts and uncles died of this the nation and in Ohio. In late 1906, revival services were being dreaded disease.8 Two of his children, Ella and John, contracted conducted in Findlay, at the local Christian and Missionary Al- diphtheria and died at early ages.9 liance mission, known as “Penial.” Rev. Claude A. McKinney,

2014 AG HERITAGE 17 from the Union Gospel Mission in Ak- The Assembly of God ron, Ohio, was the evangelist, proclaim- Leonard and McCleary began con- ing the Pentecostal message. Pentecos- From its founding, ducting weekly services at the Apostolic tal power fell, and many were baptized Leonard determined Temple in March 1907. The following in the Holy Spirit with the evidence of that the church would month, the Apostolic Temple cospon- speaking in other tongues, including T. sored a thirteen-day revival at the Peniel K. Leonard.22 minister to persons Mission with Rev. C. A. McKinney as For some time, Leonard had con- of every racial and the guest speaker. More than forty per- templated establishing a mission work economic class. sons received the baptism of the Holy in Findlay, Hancock County’s largest Spirit, thirty individuals claimed their city, whose population in 1900 exceed- healing, and thirteen were baptized in ed 17,600 persons.23 He had conducted water at Leonard’s mission.30 By that evangelistic tent meetings there, and Convinced of the need for an ongo- summer’s end, Leonard was advertising several colleagues had pledged to finan- ing Pentecostal work in Findlay, Leonard his church activities in the local paper.31 cially assist him in this endeavor.24 In determined that the Apostolic Temple Within two years, he had renamed the January 1907, they entered into a pur- and Bible School should give high place fledging congregation as the Assembly chase agreement for the Opp Hotel, lo- to the work of the Holy Spirit. Most of of God.32 cated at 406 East Sandusky Street.25 Val- his associates did not support this em- One feature of this congregation was ued at $20,000, this two-story tavern and phasis, however, and quickly abandoned its interracial composition and commit- hotel, which doubled as a brothel, was the project, leaving him and Owen Eu- ment to caring for the poor and down- purchased for $5,000, and plans to reno- gene McCleary (1870-1932), a ministe- trodden. From its founding, Leonard de- termined that the church would minister to persons of every racial and economic class. He said, “I finally started a Mis- sion in Findlay, and invited the poor, the black and white, all colors and all classes and some of those poor old creatures who used to drink at the bar in that very place (for it was once a saloon) now come to the altar to pray, and their hearts have been changed and many are baptized in the Holy Ghost.”33 God used several Af- rican-American congregants, including a former slave known as “Aunt Clara” and a barber, “Brother Guilliford,” to break down racial stereotypes and foster a true spirit of interracial harmony.34 As part of the outreach of the church, a feeding program was developed under the leadership of Mary Leonard. She was The Opp Tavern, taken prior to the purchase by Leonard in 1907. A saloon “the cook and the matron — the ‘chief was on the first floor with 22 hotel rooms upstairs. (Courtesy of P. Douglas bottle washer.’”35 By 1921, TK testified, Chapman) “We have served over 100,000 meals without charge to the poor and to preach- vate it for religious services commenced rial colleague from the Christian Union, ers and people that come our way, praise immediately.26 This facility would house with both the building and its debt.28 God.”36 a church, to be called “The Apostolic Anna Reiff of Chicago later reported that Temple;” a Bible School and Mission- Leonard “was left without any earthly The Gospel School ary Training Home, to be called “The support or help, but God never failed and By September of 1907, Leonard Apostolic School;” and a print shop that enabled him to carry on the Bible school, opened The Apostolic School, which of- would soon be known as “The Gospel helped him to meet heavy obligations fered “Pentecostal Power, Bible Study & Publishing House.”27 and supplied their daily needs.”29 Missionary Training.”37 He envisioned a

18 AG HERITAGE 2014 viding Bible and missionary training until 1930, when it appears to have per- manently ceased operations, following a failed merger attempt with the Interna- tional Church of the Foursquare Gos- pel.49

Pentecostal Conventions Another dimension of Pentecostal ministry in Findlay emerged during the first school year with the announcement that “Pentecostal Meetings at The Apos- tolic School” would be held September 4 to 15, 1907.50 The apparent success of these meetings resulted in an ongo- The Apostolic School, circa 1907-1909, before its name was changed to ing series of special services. Over the “The Apostolic Gospel School.” The building on the left of the Apostolic next thirty years Leonard and his con- School housed the Gospel School Review offices and print shop. This is gregation would sponsor more than 100 the original home of the Gospel Publishing House. (Courtesy of P. Douglas Pentecostal camp meetings, revivals, Chapman) and conventions.51 Four times per year, notable pastors, evangelists and mission- school that was set apart from the other cago, and T. K. Leonard and some of his aries from across the country trekked to Bible institutes and missionary training staff moved to Illinois to serve at that Findlay to preach, pray and minister to schools extant in his day. “It is not so school.43 For unknown reasons, this ar- crowds that gathered from across Ohio, much the lack of education that renders rangement lasted only one year; Leon- Indiana and Michigan. the church of today so powerless. It is ard returned to Findlay and the Gospel Among those known to have min- the lack of knowledge of God and the School resumed operations in October istered with Leonard were William H. power of the Holy Ghost ... God would 1921.44 Durham, pastor of Chicago’s North Av- have us make a specialty of the Spiritual Recognizing the need for larger enue Mission52; Aimee Semple McPher- ... Under God we propose to give the school facilities, Leonard secured an son, future founder of the International Holy Ghost His place in this School.38 option to purchase Hancock County’s Church of the Foursquare Gospel53; Dr. The course of study included Old and former orphanage, located in West Park, F. E. Yoakum, a healing evangelist from New Testament interpretation, topical at the Southeast corner of Bliss Avenue Los Angeles54; Robert E. McAlister, and consecutive Bible study, selected and Morical Boulevard, about two miles future leader of the Pentecostal Assem- Bible studies, English, instrumental and southwest of the church. Constructed at blies of Canada55; James Hebden, pastor vocal music, homiletics, Church history, a cost of over $50,000, the West Park of Toronto’s East End Mission, the first and Bible geography.39 In addition to the campus would house the school, provide Pentecostal assembly in Canada56; Tim- two-year curriculum, a home Bible study ample space for summer camp meetings othy Urshan, missionary to Jerusalem57; course was offered which could be com- under the big tent, and serve as a mission E. N. Bell, first chairman of the General pleted in one year.40 station for the church.45 Council58; D. W. Kerr, early Pentecostal In 1909, the school was renamed While the records of the Gospel educator59; the A. H. Argue Evangelistic the Apostolic Gospel School; two years School have not been found, it is pos- team60; C. A. McKinney, one of the first later its name was again changed to the sible to piece together some of its en- to receive the baptism in the Holy Spirit Gospel School, the name it would retain rollment data. Althea McCleary Earls, in Ohio61; J. A. Wilkerson, father of Teen for the next twenty years.41 The General daughter of O. E. McCleary, school Challenge founder David Wilkerson62, Council endorsed the Gospel School in principal through much of the 1920s, re- and D. W. Myland, pioneer Pentecostal 1914, encouraging “those in that section, called that enrollment “was about 35 to theologian63; A. P. Collins64; and E. N. who are seeking Bible training, to attend 40 and sometimes more.”46 Twenty-nine Richey.65 the same.”42 students were enrolled in 1921.47 Elev- Print announcements of these revival In the autumn of 1917, the Gospel en students graduated in 1924 and nine services typically contained this invita- School merged with the Mount Tabor graduated in 1927.48 tion or a variation of it: “All Pentecos- Bible Training School, located in Chi- The Gospel School continued pro- tal Evangelists, pastors and workers are

2014 AG HERITAGE 19 cordially invited to attend and be free in the Spirit to assist in the Lord’s work.” Participants were invited to “Come, tarry, receive the promise.”66 Thousands are known to have flocked to these meet- ings.67 Another significant ministry estab- lished by Leonard was publishing and literature distribution. Beginning in 1901, he published a newspaper called the Christian Unity Herald. Upon mov- ing to Findlay its name was changed to the Apostolic Herald and, by 1909, was rebranded as the Christian Gospel Her- ald. In 1912, it underwent a final name change, becoming the Gospel School Review.68 In 1914, TK merged his paper with the Word and Witness.69 However, it appears that he resumed monthly pub- lication of the Gospel School Review in 1915, with an estimated circulation of 1,000.70 This paper was intermittently published through 1927.71

The General Council T. K. Leonard’s leadership extended far beyond the local church. Over the course of the fifteen years following the first General Council, he made enormous contributions to the Assemblies of God, at both the national and district level. He served as an executive presbyter for the General Council in 1914-1915 and was a member of the General Presbytery from Front page of T. K. Leonard’s Gospel School Review with a photo of the 1914-1921 and 1923-1929.72 West Park campus of the Gospel School, May 1922.

General Council ing in the northern and eastern portions of prayer.”79 Committee Member of the country.75 As a member of the General Presby- North American Speaker tery, Leonard served on several commit- General Council Speaker Thomas K. Leonard was an invet- tees for the General Council: the confer- At several General Councils, the na- erate promoter of the gospel of Jesus ence committee, 1914; the resolutions tional leadership looked to TK for wis- Christ and the Pentecostal message, committee, 1916; and the nomination dom, direction and clarification on mat- crisscrossing the country — from New committee, 1917 and 1923.73 Perhaps his ters of Biblical importance. In 1914, he York to California and from Canada to most significant contribution on the pres- participated in a panel discussion on the Texas — preaching at district councils, bytery came in 1916, when he served on nature of the Church.76 Two years later, camp meetings and local church re- the committee that drafted the Statement he spoke on the subject of evangelism.77 vival services. Between 1914 and 1929 of Fundamental Truths.74 In 1918, he discussed the importance he preached in fifteen states and min- In his role as an executive presby- the baptism in the Holy Spirit, accom- istered in some of the most significant ter, Leonard coordinated the issuance of panied with the initial, physical sign of Pentecostal churches of his day, includ- ministry credentials, in the name of the speaking in other tongues.78 In 1925, he ing the Stone Church, Chicago, R. L. Assemblies of God, for all persons liv- brought “a fine message” on the subject Erickson, pastor; Apostolic Faith As-

20 AG HERITAGE 2014 sembly, Indianapolis, G. T. Haywood, six of the next nine years. Additionally, in Findlay” and appealed to the district pastor; Glad Tidings Assembly, New he was elected to the ordination commit- for both moral and financial support of York City, Robert & Marie Brown, pas- tee and would serve in that role for seven the school.92 He then offered to sell the tors; and Angelus Temple, Los Angeles, years.88 Gospel School, its property and furniture Aimee Semple McPherson, pastor.80 His In the years between 1922 and 1927, to the Central District Council for the preaching was received with much en- Leonard reached the pinnacle of his sum of $6,000, and he would endeavor thusiasm and grateful appreciation. “We leadership in the Central District. His to raise the first $2,000 himself. A lively had a great camp at Topeka [Kansas],” congregation hosted the Central District debate followed, with the council vot- C. E. Foster wrote in 1914. “God used Bro. T. K. Leonard in giving some much needed teaching, and the saints surely enjoyed it ... We believe it was the best camp we ever had here ...”81 One Ohio pastor remarked, “I never heard Bro. T. K. Leonard preach so with the anoint- ing; his words went home to people’s hearts.”82 A Pennsylvania newspaper de- scribed him as “a rugged preacher of the old fashioned, faith [who] presents pow- erful messages at every service.”83

The Central District Council Three months after the 1914 Hot Springs meeting, Leonard announced his desire “to establish a District or In- ter-State Council in cooperation with the General Council of the Assemblies of God in the U.S.A., Canada and foreign lands.” He invited all “Pentecostal Min- Students and instructors in front of the Gospel School, circa 1922. isters of Ohio, Indiana and Michigan,” to Identified are: Mary & T. K. Leonard (back row, center); O. E. McCleary come to Findlay on July 12-14 to “con- (standing, front, far right); Alexander Benjamin (standing, left of McCleary); sider the best divine methods of work in Althea McCleary (front row, seated, 2nd from right); Mrs. Alta McCleary (2nd the Pentecostal Movement.”84 Delegates row, seated, 2nd from right); Robert Benjamin (back row, 4th from right). from Ohio and Michigan attended, form- ing the “Inter-state Pentecostal Conven- Council meetings in 1922 and 1925.89 He ing to accept the offer and then revers- tion” and electing Leonard as chairman. served the Central District as the associ- ing itself by voting to decline the offer. Between 1915 and 1917, at least four ate chairman in 1924-25; was chairman Perhaps, in an effort to assuage any hurt additional Inter-State Council meetings of the 1925 District Council; and was feelings Brother Leonard may have had were conducted in Findlay.85 elected as assistant chairman in 1926- over this action, he was given a vote of Meanwhile, in November 1917, min- 27.90 confidence by the council.93 isters from the state of Michigan met in Throughout the 1920s the status of Two years later, the Central District Detroit, to create “the Central District the Gospel School and its relationship to Council recognized the Gospel School of the Assemblies of God.”86 In October the Central District was frequently dis- as being in fellowship with the district; 1920, delegates from five states met in cussed at the district council meetings. that its curriculum was in keeping with Cleveland, Ohio to reorganize the Cen- Several resolutions were passed which the fundamental doctrines of the Assem- tral District Council to include “Michi- proposed cooperation and supervision of blies of God; and that pastors and evan- gan, Ohio, Indiana and the parts of Illi- the school by the Central District Coun- gelists should encourage young people nois and Kentucky not included in any cil.91 to attend the school. Additionally, it rec- other District Council.”87 At that council, At the 1926 council, Leonard re- ommended that the executive T. K. Leonard was elected one of seven ported that the Gospel School had been cooperate “in an advisory capacity” with district presbyters, a position he held for “financed largely by the local assembly the leadership of the Gospel School. But

2014 AG HERITAGE 21 no financial support was forthcoming.94 of God on January 28, 1929.104 through 1938.108 A careful review of the It appears that Leonard grew frustrated The International Church of the Four- Findlay newspapers in any given year at the lack of financial support for the square Gospel appears to have assumed of Leonard’s ministry will reveal that he Gospel School. In 1927, he wrote, “even operation of the renamed “Foursquare typically conducted several dozen funer- Pastors are sometimes criminally indif- Gospel School” in February 1929 when als throughout the area. ferent” to the needs of the school, but it sent a team of persons to Findlay to The quarterly “Pentecostal Conven- added, “we shall welcome the day that oversee daily operations.105 For reasons tion and Union Revival” meetings were the support of the assemblies will solve that are now lost to history, the associa- conducted by the church throughout this problem.”95 tion between Leonard’s Gospel School the 1930s and proved quite effective in Meanwhile, two district pastors de- bringing people to a saving knowledge veloped a proposal for the creation of of Jesus Christ.109 During one six-week a new Bible school to be owned and revival in February and March 1932, operated by the Central District Coun- capacity crowds filled the church each cil. Their school would be “a properly night and 102 persons were baptized in Incorporated Bible Institute, having an water.110 accredited Faculty, that has the indorse- Pastor Leonard’s influence in the ment [sic] and approval of the Dis- community extended well beyond his trict.”96 Their proposal was presented local church. He aided a local judge by to the Central District Executive Pres- counseling couples appearing in divorce bytery on July 24, 1928 who authorized court.111 The local sheriff brought pris- the formation of Peniel Bible Institute in oners from the county jail to the church, Dayton, Ohio.97 That institution opened, where they received Christ and were under the leadership of O. E. McCleary, baptized.112 Leonard conducted religious on October 18, 1928, with twenty-seven services at the Findlay Civilian Conser- students enrolled.98 At the 1929 District vation Corps encampment, assisted in Council, delegates ratified this action planning the annual picnic of the Sol- and raised $1,078.29 in cash and pledges diers’, Sailors’ and Pioneers’ Association for the new school.99 This school was of Hancock County, and in 1933 chaired short-lived due to the Great Depression a religious and patriotic rally that cel- and closed in 1933. The 1933 Central T. K. Leonard in retirement. ebrated the United States Constitution.113 District Council encouraged students in (Courtesy of Paulette Gearing) Between 1935 and 1939, he was an ac- the district to attend Central Bible Insti- tive member of the Townsend Club, a tute.100 and the Foursquare was not permanent. national organization of 5 million “old As these developments were play- When the Gospel School opened in the people” who sought a $200 monthly ing out, Pastor Leonard traveled to Cali- fall of 1929, it did so without any repre- pension from the federal government for fornia in September 1928 for a family sentation from .106 all persons over the age of 60.114 vacation. While there, he negotiated a While “officially” not a part of the purchase agreement for his school with The Latter Years Assemblies of God during this period, Aimee Semple McPherson’s L.I.F.E. Between 1929 and 1938, T. K. Leon- he continued to have ministry within Bible School, in Los Angeles.101 Upon ard continued to pastor the church in area Assemblies of God congregations. his return to Ohio, Leonard and the other Findlay, independent of the General The Dunkirk Assembly came to Leon- members of the Central District General Council of the Assemblies of God. The ard’s facility for a baptismal service.115 Presbyters met to discuss “his attitude church continued its normal slate of He conducted a funeral service at the toward the Dayton Bible School, the Sunday services: Sunday School at 9:30 Bethel Assembly of God (a home mis- Four Square movement and the General a.m., preaching services at 10:30 a.m. sion church established in Findlay, after and District Council.”102 Two months and 7:30 p.m., with a Young Peoples ser- Leonard’s resignation).116 He served as later, he returned to Southern California, vice at 6:30 p.m. Prayer meetings were the evangelist at several revival meetings where he announced at the Angelus Tem- conducted on Tuesdays and Fridays at conducted by the Fostoria Assembly and ple, “... we and the Gospel School have 7:30 p.m.107 Sunday afternoon Sunday his congregation hosted a Fourth of July come into full fellowship with the In- School and preaching services were con- youth rally for Assemblies of God con- ternational Foursquare Lighthouses.”103 ducted at the Gospel School Mission in gregations across Northwest Ohio and Leonard resigned from the Assemblies West Park, near the edge of town, at least Northeastern Indiana.117

22 AG HERITAGE 2014 During these years, Leonard affili- with the Council.122 faculty member at Valley Forge ated with several smaller Christian as- Finally, at the age of 80, in 1941 Christian College. He holds a Ph.D. in sociations. In June 1929, he partnered Leonard announced his resignation from Higher, Adult and Lifelong Education with A. B. Ellsworth, of Sedalia, Mis- the pastorate of the church he had found- from Michigan State University. souri to form the “Christian Unity Min- ed thirty-four years earlier. He intended isterial Union of the General Assembly to continue teaching and preaching, but of God.”118 Two years later, he took part dementia robbed him of his cognitive ca- NOTES in the establishment of the General Full pacity, and he spent his remaining years Gospel Ministerial Association. Ad- in quiet retirement. He died on February 1 dressing that body, Leonard described 6, 1946, and his dear wife of 56 years, Thomas K. Leonard was affectionately called TK by many of his ministerial associates. In “the need for a fellowship extending Mary Eva Leonard soon followed him in the interest of conserving space, I shall from even to foreign lands, and of the intel- death on March 19, 1947. Both are bur- time to time use this appellation, with the same ligence already current in the home land ied in the Union Cemetery in McComb, respect they accorded him. concerning a great moving towards lib- Ohio, where their bodies await the resur- 2Carl Brumback, Suddenly ... From Heaven: A erty in the Holy Spirit unhindered by rection of the saints. History of the Assemblies of God (Springfield, sectarianism.” He helped draft a pro- MO: Gospel Publishing House, 1961): 168- 169, 172-181; William W. Menzies, Anointed posed constitution that safeguarded the Conclusion to Serve (Springfield, MO: Gospel Publishing religious liberty of the ministers and the Only eternity will reveal the full House, 1971): 98-105; Glenn Gohr, “The sovereignty and autonomy of the local impact this powerful man of God had Assemblies of God: A Good Name,” Assemblies church. A convention was held in Feb- in the lives of untold numbers of Chris- of God Heritage 14:3 (Fall 1994): 11-14, 30-31. 3 ruary 1932, where Leonard spoke in the tians. His ministry spanned the North Brumback, 187. evening rally. Young people from the American continent as he proclaimed the 4Glenn W. Gohr, “Leonard, Thomas King,” Findlay church participated in the youth Pentecostal message in churches, reviv- in Stanley M. Burgess and Eduard M. van der Maas, eds., The New International Dictionary 119 rally. als and camp meetings. Hundreds were of Pentecostal and Charismatic Movements By 1932, Leonard had joined the trained for ministry through the Gospel (Grand Rapids, MI: Zondervan, 2002), 838; Hancock County Ministerial Associa- School, thousands heard the good news Michael G. Owen, “Preparing Students for tion that met at the local YMCA. Over a through the ministry of Findlay Assem- the First Harvest: Five Early Ohio Bible Schools - Forerunners of Today’s Colleges,” three-year period he took an active role bly of God, and millions have received Assemblies of God Heritage 9:4 (Winter in their monthly meetings.120 the gospel message through the print 1989-1990): 5; Paul C. Taylor, “T. K. Leonard The variety of these activities pro- ministry of the Gospel Publishing House and the Pentecostal Mission,” Assemblies of vides a unique window into the char- which he started. C. M. Ward made the God Heritage 14:4 (Winter 1994-1995): 23- 25; Roger L. Culbertson, “A Glimpse of the acter of Thomas K. Leonard. In an era following observations of the life and Old Central District and the Emerging Ohio when Pentecostals were suspicious of ministry of this “indispensable man”: District,” Assemblies of God Heritage 8:1 ecumenism, fearful of compromise with (Spring 1988): 4-5; Roger L. Culbertson, “75 mainline denominations, and disengaged Thomas Leonard dominated the Years Ago: The Old Central District Council,” Assemblies of God Heritage 15:3 (Fall 1995): from the political process, Leonard bold- scene until his retirement in 1941. 16-19. ly crossed those barriers, providing spiri- He had served his God and his 5Sherry Wells, Leonard Genealogy (Findlay, tual leadership and carrying the gospel of church faithfully for thirty-four OH: Hancock County Genealogical Society, Jesus where other Pentecostal Christians years ... When he died ..., we lost a n. d.): 1. could not or would not go. However, as great man. There is no large ornate 6Anna C. Reiff, “Stories Of Consecration,” Brumback notes, Pastor Leonard was marble monument over his grave. Latter Rain Evangel 6:10 (July, 1914): 11. “essentially a ‘lone wolf’ ... an individu- His monument is the living work 7McComb Herald (January 9, 1889): 3. alist who found it difficult to work with he helped to create.123 8“Rev. Leonard’s Vivid Testimony,” Foursquare a team, yet he was a vigorous supporter Crusader (October 3, 1928): 2, 5. of church order.”121 9Wells, 4. 10 In the summer of 1938, Leonard ap- P. Douglas Chapman “To Mark Golden Wedding on Exact Day and Hour They Were Married,” Findlay Republican plied for reinstatement in the Assemblies serves as Spiritual Courier (January 27, 1940): 5. of God and was warmly received at the Formation Pastor at 11“Leonard’s Vivid Testimony,” 2, 5. 1939 Central District Council, being in- Chapel Springs 12“Christian Union,” Newark Daily Advocate vited to lead the delegates in prayer. At Assembly of God XXVI:39 (August 9, 1890): 4. the same time, Findlay Assembly of God (Bristow, Virginia) 13“The Annual Council,” Newark Daily was brought into cooperative fellowship and is an adjunct Advocate XXXVI:79 (August 30, 1894): 5;

2014 AG HERITAGE 23 “The State Council,” Newark Daily Advocate 28Leonard, “Prayer – As Taught by Jesus,” 10. Morning Republican XLIV:186 (March 1, XXXVI:81 (September 1, 1894): 8. 29Anna C. Reiff, “Fifth Anniversary of the Stone 1930): 5. 14“Christian Conference,” Delphos Daily Church,” Latter Rain Evangel 4:4 (January 50“The Apostolic Herald” as cited in Dean Herald VIII:139 (November 22, 1901): 3; 1912): 7. Snyder, First Assembly of God: 105th Thomas K. Leonard, ministerial file. FPHC. 30C. A. McKinney, “Marvels and Miracles Anniversary Edition 1907-2012 (Findlay, OH: 15Seventh Annual Catalog of Findlay College at Findlay, Ohio,” The New Acts III:3 (June First Assembly of God, 2012), 78. (Findlay, OH: Blackford & Crohen, 1893), 46; 1907): 4-5. 51“To Conduct Revival,” Findlay Morning “College Notes,” The Ossarist 4:2 (Findlay, 31“Apostolic Mission,” Findlay Morning Republican XLVII:4 (September 24, 1932): 5. OH: Findlay College, October, 1892); Eighth Republican XXI:39 (August 31, 1907): 5; 52“The Pentecostal Camp Meetings,” 2. Annual Catalog of Findlay College (Harrisburg, “Apostolic Meetings,” Findlay Morning 53Aimee Semple McPherson, This Is That: PA: Publishing House of the Church of God, Republican XXI:43 (September 5, 1907): 8. 1894), 84. Personal Experiences, and Writings 32 16 “The Pentecostal Camp Meetings,” of Aimee Semple McPherson, Evangelist (Los “College Locals and Personals,” The Ossarist Bridegroom’s Messenger 2:45 (September 1, Angeles: Bridal Call Publishing House, 1919), 5:8 (Findlay, OH: Findlay College, April, 1894): 1909): 2. 72-73. 10. 33 54 17 Leonard, T. K., “Baptism of the Holy Spirit,” “International Camp Meeting,” Word and “Rev. T. K. Leonard Will Retire From Word and Work XLIII:15 (October 22, 1921): Work XXXII:9 (September 1910): 152; Here,” The Republican Courier (October 25, 3-4. “Pentecostal Items,” Confidence (June 1911): 1941): 10. 34 141. 18 Taylor, 27, 29. Hancock County Herald (May 10, 1899); 55 35“Leonard’s Vivid Testimony,” 5. “Fidlay [sic] Convention,” Word and Witness “Local News,” Hancock County Herald 9:2 (February 20, 1913): 3. 36 XXII:7 (March 2, 1902): 5; “Local News,” Leonard, “Baptism of the Holy Spirit,” 4. 56 Hancock County Herald XXII:18 (May 21, “Findlay, Ohio,” Christian Evangel, October 37Poster for the “Pentecostal Convention of the 1902): 4; “Hancock County Rural Happenings,” 18, 1913, 8. Assembly of God, Dec. 24th to Jan. 1st, 1909.” Hancock County Herald XXV:21 (June 16, 57Ibid. 38 1905): 1; “Local Brevities,” Hancock County “The Gospel School,” Word and Witness 10:8 58 (August 20, 1914): 3. “Pentecostal Convention,” Christian Evangel, Herald XXVI:8 (February 23, 1906): 5; “Local July 18, 1914, 3; “Findlay, Ohio,” Word and 39 Brevities,” Hancock County Herald XXVI:14 Ibid. Work XLIV:5 (May 1922): 16. (April 6, 1906): 8; “Many Fine Church Edifices 40General Council Minutes, April 1914, 7. 59 Add Architectural Beauty to City of Findlay,” Gotfred E. Stephan, “My Baptism at Findlay,” Findlay Republican Courier LI:295 (June 19, 41“The Pentecostal Camp Meetings,” 2; Christian Evangel, August 1, 1914, 1, 3; 1937): 89. “Pentecostal Items,” Confidence IV:6 (June “Editorials - A Blessed Convention at Findlay,” 1911): 21. Christian Evangel, October 17, 1914, 2. 19Hancock County Herald (October 5, 1898); 60 “Of a Local Nature,” Hancock County Herald 42General Council Minutes, April 1914, 7. “Meetings Enthusiastic,” 1. XIX:52 (January 17, 1900): 5; “Of a Local 43“Mount Tabor Bible Training School,” Weekly 61“Conventions and Camp Meetings,” Weekly Nature,” Hancock County Herald XX:40 Evangel, November 17, 1917, 15-16; “Mount Evangel, June 24, 1916, 13. (October 24, 1900): 5. Tabor Bible Training School,” Weekly Evangel, 62“Services to Continue,” Findlay Morning 20Reiff, “Stories Of Consecration,” 11. January 12, 1918, 15. Republican XLII:229 (July 28, 1928): 7. 44 21“News From Route 23,” Hancock County General Council Minutes, 1921, 64-65; 63“Gives Welcome Speech, Findlay Morning Herald XXVI:37 (September 14, 1906): Thomas K. Leonard, “Our New Building,” Republican XLIV:13 (October 7, 1929): 6. Gospel School Review 15 (May 1922): 1. 1; “Public Sale,” Hancock County Herald 64General Council Minutes, 1916, 5. XXVI:42 (October 19, 1906): 8; Thomas King 45 Leonard, “Our New Building,” 1; “Meetings 65 Leonard, “Prayer – As Taught by Jesus: How Enthusiastic,” Findlay Morning Republican Ibid. to Receive the Baptism in the Holy Spirit,” XXXV:174 (June 20, 1921): 1; “Church 66“The Annual Holiday Pentecostal The Latter Rain Evangel 4:7 (April, 1912): 10. Notices,” Findlay Morning Republican Convention,” Bridegroom’s Messenger 3:52 22Dwight Snyder, History of First Assembly XXXVII:60 (November 25, 1922): 3. (December 15, 1909): 2. of God (Findlay, OH: First Assembly of God, 46James Earls, letter to Howard Davidson, 67“Meetings Enthusiastic,” 1. November 28, 1948), 1. November 9, 1989. Ohio District Council 68Saloon Transformed Into House Of God,” 23Twelfth Census of the United States, 1900, Archives. Findlay Morning Republican XX:206 (March Census Reports, Vol. II (Washington, D.C.: 47Combined Minutes of the Central District 9, 1907). 2.; “The Pentecostal Camp Meetings,” Government Printing Office, 1902), 653. Council of the Assemblies of God (Chicago: 2; “Findlay, Ohio,” Word and Work XXXIV:3 24“Many Fine Church Edifices,” 89. Central District Council, 1921), 12. (March 1912): 89. 69 25Hancock County Herald XXVII:3 (January 48“To Graduate Eleven,” Findlay Morning “Moved from Malvern, Arkansas, and from 18, 1907): 8. Republican XXXVIII:193 (May 3, 1924): Plainfield, Indiana, to Findlay, Ohio,” Word 11; “Gospel School Work Finished,” Findlay and Witness 10:8 (August 20, 1914): 2. 26Paul C. Taylor, “Interesting, Humorous, Morning Republican XLI:179 (May 14, 1927): 70 Exciting, and Spiritually Uplifting Experiences American Newspaper Annual and Directory 10. of the Early Days of the Pentecostal Movement,” (Philadelphia: N. W. Ayer & Son, 1915), 750, (N.p.: n.d.), 3. 49“Findlay, Ohio, Gospel School Turns 1196. This would have been after the printing Foursquare,” Foursquare Crusader (October of Word and Witness was moved to St. Louis 27“Saloon Transformed Into House Of God,” 3, 1928): 5; “Graduate to Teach In Gospel due to the relocation of the Assemblies of God Findlay Morning Republican XX:206 (March School,” Foursquare Crusader III:12 (February headquarters and Gospel Publishing House. 9, 1907): 2. 13, 1929): 4; “City and Country,” Findlay 71The Gospel School Review 19 (September

24 AG HERITAGE 2014 1927): 1. 1925, 5; Minutes of the Central District 113“City and Country,” Republican Courier 72General Council Minutes, April 1914, 5; Council, 1926, 14-15. L:131 (December 6, 1935): 5; “J. R. Fronefield General Council Minutes, November 1914, 10; 91Minutes of the Central District Council, 1921, Is Chosen President of Pioneer Assn.,” Findlay General Council Minutes, 1916, 3; 8; General 12; Minutes of the Central District Council, Republican-Courier XLVIII:283 (August Council Minutes, 1917, 11; General Council 1924, 18-19; Minutes of the Central District 24, 1934): 5; “Patriotic Service To Be Held Minutes, 1918, 5; General Council Minutes, Council, 1925, 13-14. Sunday,” Findlay Morning Republican and Courier XLVII:303 (September 16, 1933): 8. 1919, 16; General Council Minutes, 1920, 92Minutes of the Central District Council, 114 41, 50; General Council Minutes, 1921, 68; 1926, 11-12. “Townsend Club Picks Delegates,” General Council Minutes, 1923, 68; General 93 Republican Courier L:76 (October 2, 1935): Council Minutes, 1925, 72; General Council Ibid., 17-19. 2; “Early Adoption of Plan is Seen,” Republican Minutes, 1927, 80. 94Minutes of the Central District Council, Courier L:98 (October 28, 1935): 2; “Delegates 73General Council Minutes, April 1914, 3; 1928, 7, 10. Are Chosen,” Republican Courier L:135 General Council Minutes, 1916, 4; General 95Thomas K. Leonard, “The Relation of the (December 11, 1935): 2; “Plan Townsend Council Minutes, 1917, 10; General Council Assembly to the School,” Gospel School Review Rally,” Findlay Republican-Courier LIII:225 Minutes, 1923, 57-58; General Council 19 (September 1927): 2. (March 28, 1939): 12. 115 Minutes, 1920, 45-46. 96“Minutes of Meetings of the Executive “City and Country,” Findlay Morning 74Glenn W. Gohr, “The Historical Development Presbytery, Central District Council,” Minutes Republican XLVI:153 (March 28, 1932): 5. of the Statement of Fundamental Truths,” of the Central District Council, 1929, 26. 116“Funerals,” Findlay Morning Republican Assemblies of God Heritage 32 (2012): 62-63. 97Ibid., 27. XLVI:175 (April 23, 1932): 2. 75 117 E. N. Bell, “Notice to Preachers,” Word and 98Minutes of the Central District Council, “Rev. Leonard Preaches,” Findlay Morning Witness 10:4 (April 20, 1914): 1; General 1929, 16. Republican XLVII:57 (November 26, 1932): 5; Council Minutes, 1917, 6. “Church Notes,” Findlay Morning Republican 99Ibid., 8. 76General Council Minutes, April 1914, 5. and Courier XLVII:280 (August 19, 1933): 8; 100 77 Minutes of the Central District Council, “Plan Baptism,” Findlay Republican-Courier General Council Minutes, 1916, 5. 1933, 22, 37. XLVIII:146 (March 16, 1934): 7; “City 78 Stanley H. Frodsham, “The 1918 General 101“Gospel School Turns Foursquare,” 5. and County,” Findlay Republican-Courier Council,” Christian Evangel, October 5, 1918, XLVIII:196 (May 12, 1934): 5; “Young People 102 2-3; General Council Minutes, 1918, 7-8. ‘Minutes of Meeting of the General of N. W. Ohio Will Meet Here,” Republican Presbytery, Central District Council,” 79General Council Minutes, 1925, 71. Courier XLIX:238 (July 3, 1935): 8. November 30, 1928. 118 80 City and Country,” Findlay Morning For specific documentation of all his 103Thomas. K. Leonard, “Findlay, Ohio School travels, see my unabridged paper, “Thomas Republican XLIII:196 (June 8, 1929): 5; Turns Foursquare,” Foursquare Crusader III:10 “Findlay Pastor Gets High Post,” Findlay King Leonard: A Truly Indispensable Man,” (January 30, 1929): 8. presented at the 43rd Annual Meeting of the Morning Republican XLIII:204 (June 19, 104 Society for Pentecostal Studies, March 6, 2014, Thomas K. Leonard, ministerial file. FPHC. 1929): 16; “Advertisement,” Findlay Morning 14-17. 105“Aimee May Talk Here in Summer,” Findlay Republican XLIV:12 (October 5, 1929): 6. 119 81“Topeka Camp,” Christian Evangel, October Morning Republican XLIII:83 (January 26, “Report of the Conference Convened,” 3, 1914, 2. l929): 10; “Graduate to Teach In Gospel Bridegroom’s Messenger 26:282 (February 82 School,” Foursquare Crusader III:12 (February 15, 1932) 4-5; “G.F.G.M.A. Convention,” “Youngstown, Ohio, Full Gospel Pentecostal 13, 1929): 4. Bridegroom’s Messenger 26:284 (April 15, Church,” Pentecostal Evangel, March 19, 1921, 106 1932): 4. 7. “Advertisement,” Findlay Morning Republican XLIV:12 (October 5, 1929): 6. 120“Preach the Word Is Theme of Pastor,” 83“Revival Opens In Pentecostal Church,” New 107 Findlay Morning Republican XLVI:106 Castle News XLVII:305 (August 31, 1927): 7. “Sunday in the Churches,” Findlay Morning Republican XLV:189 (May 9, 1931): 8. (February 2, 1932): 2; “Elected Head of Local 84“Pentecostal Convention,” Christian Evangel, Ministers,” Findlay Morning Republican 108 July 18, 1914, 3. “Sunday Church Calendar,” Findlay Morning XLVII:12 (October 4, 1932): 13; “Plan Red 85 Republican-Courier XLVIII:260 (July 28, Cross Sunday, Nov. 13,” Findlay Morning Latter Rain Evangel 7:6 (March, 1915): 1934): 8; “Sunday in the Church Calendar,” 17; “Camp Meetings,” Word and Witness Republican XLVII:42 (November 8, 1932): 2; Findlay Republican-Courier LII:267 (May 28, “Held Meeting,” Findlay Republican-Courier 12:6 (June 1915): 8; “Conventions and Camp 1938): 10. Meetings,” Weekly Evangel, May 27, 1916,13; XLVIII:161 (April 3, 1934): 5; “Ministers Hold 109 “Convention,” Weekly Evangel, September 15, “Midsummer Revival Set,” Findlay First Fall Meet,” Findlay Republican-Courier 1917, 16. Republican-Courier LII:296 (July 2, 1938): 10. XLIX:8 (October 2, 1934): 5; “Ministers 110 Meeting Today,” Findlay Morning Republican 86Minutes of the Central District Council, “City and Country,” Findlay Morning Republican XLVI:109 (February 5, 1932): XLVII:75 (December 19, 1932): 5; “Dry Rally 1917, 1. is Plan of Pastors Assn.,” Findlay Morning 87 5; “Baptismal Tonight,” Findlay Morning Minutes of the Central District Council, Republican XLVI:121 (February 19, 1932): Republican and Courier XLVIII:10 (October 1920, 4. 3; “City and Country,” Findlay Morning 3, 1933): 5; “Ministers Will Join in Picnic,” 88Ibid., 4-5. Republican XLVI:148 (March 22, 1932): 5. Findlay Republican-Courier XLVIII:225 (June 16, 1934): 8. 89Minutes of the Central District Council, 1921, 111“Sobs at Parents’ Divorce Hearing,” Findlay 121Brumback, 168-169. 13; Minutes of the Central District Council, Morning Republican XXXVII:136 (February 1925, 5. 23, 1923): 2. 122Minutes of the Central District Council, 90 1939, 21, 36-37, 57. Minutes of the Central District Council, 1924, 112“Prisoners Are Baptized,” Findlay Morning 10; Minutes of the Central District Council, Republican XLVII:77 (December 21, 1932): 3. 123Snyder, 105th Anniversary,16-17.

2014 AG HERITAGE 25 Who’s Who at Hot Springs

Compiled By Glenn W. Gohr

pproximately 300 people attended the first General worth, E. N. Richey (father of Raymond T. Richey), and A. E. Council of the Assemblies of God, held April 2-12, Humbard (father of Rex Humbard). A1914, in the Grand Opera House at 200 Central Av- “The Call to Hot Springs” was initially signed by five Pen- enue, Hot Springs, Arkansas. The first three days were devoted tecostal ministers who stepped out in faith: E. N. Bell, A. P. to worship, prayer, and testimonies, with the business sessions Collins, H. A. Goss, D. C. O. Opperman, and M. M. Pinson. By beginning on Monday, April 6. The Opera House had been rent- March 1914, this organizing convention had been endorsed by ed for six months by D. C. O. Opperman, who was conducting 34 ministers from various parts of the country. a short-term Bible school there from January through April 1. The official roster from the Hot Springs meeting included Howard Goss held church services in the Opera House prior to 55 pastors and elders, 39 evangelists, 2 foreign missionaries, 11 the Council, and E. N. Bell was pastoring in nearby Malvern. home missionaries, and 3 delegates, for a total of 110 registered This is a listing of known persons who were at the Hot attendees. At least two prominent leaders, Cyrus Fockler and Springs convention, compiled from various sources. Five men T. K. Leonard, voted at the council without signing the roster. in attendance — E. N. Bell, A. P. Collins, J. W. Welch, W. T. Some who signed the roster did not join the Assemblies of God. Gaston, and Ralph Riggs — each would serve terms as general There is no record of those who affiliated with the Assemblies superintendent. Others there included healing evangelist John of God during the first general council. The first ministerial list G. Lake (although he never joined the AG), C. H. Mason of was not published until a few months later. Those who signed the Church of God in Christ, “Mother” Mary Arthur, F. F. Bos- the official roster are marked with an asterisk.

A B Abbott, James R. (James Rosemand) *Banta, E. L. (Ellis Lafayette) (68) *Bowley, Harry Edward (40) (pastor), (90) (layperson)1 (evangelist), Yellville, AR12 Broken Arrow, OK22 *Adams, Arthur (evangelist), Malvern, *Barker, Forrest G. (Forrest Grady) (89) *Bowley, Lilly Hardman (Mrs. Harry AR2 (pastor), Shawnee, OK13 E.) (42) (home missionary), Broken Adams, L. P. (pastor), Memphis, TN3 *Barnes, “Mother” Leonore O. (Mrs. Arrow, OK23 Allred, John (129) (pastor), Arkansas4 Victor A.) (25) (pastor), Thayer, Boyles, William H. (minister), *Anderson, Bess D. (Mrs. Frank R.) MO14 Missouri24 (evangelist), McFee, KY5 *Bell, E. N. (Eudorus Neander) (7) Brann, O. P. (Oliver P.) (pastor), *Anderson, Frank Raney (50) (pastor), Malvern, AR15 Cumberland, MD25 (evangelist), McFee, KY6 Bell, Katie (Mrs. E. N.), Malvern, AR16 *Broom, Buck (pastor), Hartford, AR26 *Andrews, Myrtle M. (delegate), Birdsall, E. G. (Elias G.) (126) Bryan, A. P. (Auther Preston) (pastor), Manitoba, Canada7 (evangelist), Dallas, TX17 Oklahoma27 Armstrong, E. W. (Edward W.), Booth, Anna (Cozad) (Mrs. James Curtis Bryan, Maude (Mrs. A. P.), Oklahoma28 Indianapolis, IN8 Booth) (lay delegate), Kansas City, Bryan, Lola (child), Oklahoma29 *Arthur, Mary Anna “Mother” (Mrs. E. MO18 Burns, Sarah (layperson), Essex, MO30 L.) (23) (pastor), Galena, KS9 Bosworth, F. F. (Fred Francis) (30) Ashmore, Grace (10) (evangelist), (pastor), Dallas, TX19 Arkansas10 *Bowlen, Tom (Thomas J.) (29) C Aughinbaugh, Sarah Louise (140) (evangelist), Jacksboro, TX20 *Cadwalder, H. M. (Hugh Maurice) (child), Essex, MO11 Bowley, Ethel Mae (41) (child), Broken (120) (home missionary), Des Arrow, OK21 Moines, IA31

26 AG HERITAGE 2014 *Cadwalder, Mary B. Crouch (Mrs. H. *Dill, John (evangelist), Warren, TX60 Dawson, IA85 M.) (73) (home missionary), Des *Drain, Dollie Anne (65) (evangelist), *Goben, John (58) (evangelist), Lucas, Moines, IA32 Paris, AR61 IA86 Campbell, J. Kelley33 *Dunlap, Henry (pastor), Canute, OK62 Goben, Sophronia (Mrs. John) Carnahan, Hanna (layperson), (layperson), Lucas, IA87 Arkansas34 *Goodman, Edward (evangelist), Dallas, Carnahan, James (layperson), Arkansas35 E TX88 Carriger, George H. (31) (evangelist)36 *Edwards, O. W. (Oather W.) (48) Goodwin, Louis (layman), Hot Springs, Casey, Alph37 (evangelist), Greenville, TX63 AR89 Chapman, Mary W. (layperson), *Eichwurzel, J. W. (John William) Goodwin, Mrs. Louis (layperson), Hot Rochester, NY38 (evangelist), Splendora, TX64 Springs, AR90 *Childers, W. W. (51) (pastor), Puxico, Eidson, Edward F. (pastor), Wellston, *Goss, Ethel (Mrs. H. A.) (15) (pastor), MO39 OK65 Hot Springs, AR91 *Cleek, W. D. (pastor), Copper Springs Eidson, Minervia (Mrs. Edward F.), *Goss, H. A. (Howard Archibald) (6) and Sear City, AR40 Wellson, OK66 (pastor), Hot Springs, AR92 Click, Luttie E. (Mrs. William) (96) *Emery, E. J. (evangelist), Pine Island, Grant, Doc (146) (layperson), Dallas, (home missionary), Caddo, OK41 MN67 TX93 Click, William (97) (pastor), Caddo, Erdman, R. E. (pastor), Buffalo, NY68 Grant, Robert Lee (147) (layperson), OK42 Erickson, R. L. (pastor), Chicago, IL69 Dallas, TX94 Click, William (95) (child), Caddo, OK43 Everett, Tom (layperson), Mobile, AL70 Grooms, Allie Jane (evangelist), Clopine, George W. (115) (pastor), Wellston, OK95 Dallas, TX44 *Collins, A. P. (Archibald P.) (88) F (pastor), Fort Worth, TX45 *Ferguson, Crettie (Mrs. Morton) H *Cooper, W. R. (William Rufus) (69) (pastor), Chaffee, MO71 Hall, W. W. (Walter Webster) (pastor), (pastor), Geneseo, KS46 Ferguson, Mary Bernice (Mrs. Liberty Hill, TX96 Corbell, J. A. (125) (evangelist), Leonidas) (evangelist), Oklahoma72 Hall, George Lee (evangelist), Texarkana, AR47 *Ferguson, Morton (pastor), Chaffee, Porterville, CA97 *Cossoman, Nicholas (evangelist), MO73 *Hampton, W. H. (evangelist), New Benton, KS48 Ferrell, Mollie (Mrs. Willis)74 Castle, TX98 *Cotshell, W. N. (pastor), Little Rock, Ferrell, Willis75 *Hansford, E. L. (pastor), Hot Springs, AR49 *Fitzgerald, E. R. (78) (pastor), AR99 *Cox, A. B. (Arthur Blaine) (35) Russellville, AR76 *Hardwick, William F. (32) (pastor), (pastor), Cumberland, MD50 *Flower, J. Roswell (4) (evangelist), Ariton, AL100 Cox, Dora (Mrs. A. B.) (evangelist), Plainfield and Indianapolis, IN77 Hargis, May Belle (Mrs. V. A.), Cumberland, MD51 *Floyd, David Lee (evangelist), Tahlequah, OK101 *Craine, Clarence (pastor), Hot Springs, Nursery, TX78 *Hargis, V. A. (pastor), Tahlequah, AR52 Fockler, Cyrus Barnett (5) (pastor), OK102 *Crouch, Andrew Franklin (122) Milwaukee, WI79 Hargis, Vache A. (child), Tahlequah, (pastor), Mercer, MO53 OK103 *Crouch, John (121) (pastor), Princeton, *Harris, Alice (Mrs. Joe J.) (home MO54 G missionary), Stuttgart, AR104 *Crymes, J. D. (pastor), Meridian, MS55 Gambles, Homer (132)80 *Harris, Joe J. (pastor), Stuttgart, AR105 *Cullifer, J. A. (pastor), Geneva, AL56 Gaston, W. T. (William Theodore) (26) Harrison, E. P. (Elam Preston) “Uncle (pastor), Tulsa, OK81 Pres” (28) (pastor), New Blaine, Giles, Blanche (83) (Mrs. William E.) AR106 D (layperson), Copeland, AR82 *Harrison, William M. “Billy” (86) Darner, Philip A. (layman), Iowa57 Giles, Mary Pauline (82) (child), (evangelist), Warren, TX107 *DeForest, W. V. (pastor), Osborne, Copeland, AR83 *Hartman, Mrs. Anna (evangelist), KS58 *Giles, William E. (81) (evangelist), Broken Arrow, OK108 Dial, Lee (70) (layperson), Woodville, Copeland, AR84 Hastie, D. A. (David Arthur) (child), IL59 Glanville, I. M. (Isaac Milburn), Perry, IA109

2014 AG HERITAGE 27 142 146 141 144 145 140 143 147

106 108

103 104 109 101 105 112 116 117 118 102 107 110 113 114 115 119 111 120 121 122 60 57 66 58 62 64 68 69 61 67 71 59 63 65 70 75 72 73 74 10 12 16 76 9 11 13 20 19 27 23 17 25 29 32 18 34 14 15 21 26 24 28 30 31 22 33 1 2 3 4 6 5 7

A group picture was taken on a hillside behind the Opera House, on the last day of the Council, April 12, 1914. The first executive presbytery are kneeling on the front row (l-r): J. W. Welch, M. M. Pinson, T. K. Leonard, J. Roswell J Flower (secretary), Cyrus Fockler, Howard A. Goss, E. N. Bell (chairman), and D. C. O. Opperman. Not everyone in attendance was able to be present for the photograph. Those identified have a number key after their name to show where they are in the photograph.

Hastie, Victoria (Mrs. Arthur) Hite, Charles (136)116 AR121 (layperson), Perry, IA110 *Horn, Alonzo (evangelist), Chandler, Hulsey, Martin Salathiel (layperson), Hastie, William Arthur (evangelist), OK117 Hot Springs, AR122 Perry, IA111 Hornbuckle, Charlotte Putnam (Mrs. Hulsey, May Belle (child), Hot Springs, Haymaker, Charles O., Oklahoma112 Silas W.) (20) (lay delegate), AR123 Higgins, Erin (Mrs. Walter J.) Springfield, MO118 Hulsey, Myrtle (child), Hot Springs, (layperson), Essex, MO113 *Hudson, J. W. (John William) (130) AR124 Higgins, Ethel Mae (child), Essex, (pastor), Beverly, AR119 *Humbard, A. E. (Alpha Edward) (124) MO114 Hulsey, Alice E. (Mrs. Martin S.) (pastor), Pangburn, AR125 *Higgins, Walter J. (pastor), Essex, (layperson), Hot Springs, AR120 Hutsell, James S., Oklahoma126 MO115 Hulsey, Clenna (child), Hot Springs,

28 AG HERITAGE 2014 123 124 125 126 128 127 129 77 79 130 131 82 84 132 78 81 80 83 133 136 86 90 134 135 137 85 138 42 88 93 34 41 89 139 40 41 87 36 91 94 38 97 43 46 92 98 35 96 55 37 48 99 100 39 95 50 44 45 52 47 8 49 53 54 51 56

Jones, Mildred Ariel (child), Texas137 Kern, William E. (layperson), J Jones, Minerva (layperson), Wellson, Oklahoma146 *Jackson, Carrie E. (evangelist), OK138 *King, Miss Ruth (pastor), Richburg, Huntsville, TX127 *Jones, Oscar (37) (pastor), Jacksboro, MS147 *James, John H. (118) (evangelist), TX139 Kirkland, C. C. (layperson)148 Faulkner, KS128 Jones, Selma Julia (child), Texas140 *Kitchen, J. T. (evangelist), Houston, Jamieson, S. A. (Samuel A.) (pastor), *Jones, Willie (pastor), Davenport, TX149 AR121 Portland, OR129 OK141 *Kneisley, W. V. (Walter V.) (pastor), Hulsey, Martin Salathiel (layperson), Jay, Lee (lay preacher), Delaware, AR130 Jones, Zona Emily (child)142 West Plains, MO150 Hot Springs, AR122 *Jessup, Walter B. (45) (pastor), *Juliff, Mrs. Georgia C. (home Knell, John (116) (lay preacher), Hulsey, May Belle (child), Hot Springs, Meridian, MS131 missionary), Round Rock, TX143 Cincinnati, OH151 AR123 *Johnston, J. H. (pastor), Wynne, AR132 *Kugler, Alice Sarah (missionary to Hulsey, Myrtle (child), Hot Springs, Jones, David Leslie (child), Texas133 China), Abilene, AR152 AR124 Jones, Frank Leslie (33) (evangelist), K *Humbard, A. E. (Alpha Edward) (124) Texas134 Kelly, Augustus Hartwell “Gus” (pastor), Pangburn, AR125 Jones, Josie Susannah “Dolly” (Mrs. (layperson), Malvern, AR144 L Hutsell, James S., Oklahoma126 Frank Leslie), Texas135 Kelly, Louis John “Pete” (child), *LaFleur, Robert (evangelist), Jones, Linnie Easter (child), Texas136 Malvern, AR145 DeRidder, LA153

2014 AG HERITAGE 29 *Lake, John Graham (101) (missionary missionary), Overton, TX183 Mullicane, Jephthah “Squire” to South Africa), Milwaukee, WI154 *Marshall, Gertrude (home missionary), (layperson), Van Buren, AR209 *Lankston, W. F. (43) (pastor), Perks, Pelahatchie, MS184 *Murphy, D. K. (pastor), Panama, OK210 IL155 Mason, Charles Harrison (general *LaRue, John Perry (113) ( and overseer of Church of God in delegate), Essex, MO156 Christ), Memphis, TN185 O *Lasater, C. A. (Claybourn A.) (77) Mathews, J. Stanley (117) (Baptist Oliver, Walter (layperson).211 (pastor), Shoal Creek, AR157 pastor), Cincinnati, OH186 *Opperman, D. C. O. (Daniel Charles *Lawrence, B. F. (Bennett Freeman) McCafferty, W. B. “Burt” (William Owen) (8) (pastor), Houston, TX212 (27) (pastor), Thayer, MO158 Burton) (44) (evangelist), Terrell, Opperman, Esther (child), Houston, *Lawson, George W. (49) (evangelist), TX187 TX213 Essex, MO159 McCaslin, Elva (child), Hot Springs, Opperman, Hattie Ruth (Allen) (Mrs. D. Lawson, Georgia (Mrs. George W.) AR188 C. O.) (layperson), Houston, TX214 (evangelist’s wife), Essex, MO160 McClain, S. C. (Samuel Calvin) Opperman, John (child), Houston, TX215 *Layne, N. E. (home missionary), (pastor), Hot Springs, AR189 Opperman, Paul (child), Houston, TX216 Houston, TX161 *McConnell, Hattie L. (Mrs. John S.) Opperman, Ruth (child), Houston, TX217 *Lee, Valeria C. (home missionary), (92) (evangelist), Shannon, TX190 Sulligent, AL162 *McConnell, John S. (91) (evangelist), Leonard, T. K. (Thomas King) (3) Shannon, TX191 P (pastor), Findlay, OH163 McKenzie, Emma (95) (child), *Pinson, M. M. (Mack M.) (2) (pastor), Linkswiler, Izora (child), Arkansas164 Arkansas192 Phoenix, AZ218 Linkswiler, Jerome (pastor), Arkansas165 McKenzie, Grace (Mrs. Robert) (96) *Pitcher, John W. (evangelist), Linkswiler, Joseph (child), Arkansas166 (layperson), Arkansas193 Baltimore, MD219 Linkswiler, Lucy Belle (child), McKenzie, Robert (97) (layperson), Pope, Fannie (Hughes) (Mrs. Willard Arkansas167 Arkansas194 H.), Broken Arrow, OK220 Linkswiler, Rachel (child), Arkansas168 Mercer, William Addison, Sr. (pastor), *Pope, Willard H. (119) (evangelist), Linkswiler, Samuel (child), Arkansas169 Angleton, TX195 Broken Arrow, OK221 Linkswiler, Sintha (Mrs. Jerome) Miller, Ezra (layperson), Hot Springs, Preston, Daniel (layperson), Findlay, (layperson), Arkansas170 AR196 OH222 Lochala, Alabama (Mrs. Walter) (lay Miller, Mrs. Ezra, Hot Springs, AR197 delegate), Crossett, AR171 Miller, Gurtha Mae (13) (child), Lochala, Eunice (child), Crossett, AR172 Oklahoma198 R Lochala, Gladys (child), Crossett, AR173 *Miller, “Uncle” Jacob (67) (pastor), Reckley, Ettie E. (Mrs. Sam) Lochala, Ira (child), Crossett, AR174 Fort Smith, AR199 (evangelist), Cumberland, MD223 Lochala, Irene (child), Crossett, AR175 Miller, Joshua Franklin (57) (layperson), Reckley, Sam (evangelist), Cumberland, Lochala, Walter, Crossett, AR176 Oklahoma200 MD224 Lohmann, Fred (47) (evangelist), Fort Miller, LeRoy Jacob (son of “Uncle” Reed, H. E. (pastor), Corning, AR225 Worth, TX177 Jacob Miller) (layperson), Fort *Richey, E. N. “Dad” (Eli Noble) (85) Lout, G. C. (pastor), Noble, LA178 Smith, AR201 (pastor), Fort Worth, TX226 Lout, Lydia Ruth (Mrs. G. C.), Miller, Susie M. (Mrs. Jacob) *Rickard, Daniel B. (pastor), Evansville, (copastor), Noble, LA179 (evangelist), Fort Smith, AR202 IN227 *Lowther, Miss Willa B. (107) (home Miller, Willie (Barker) (Mrs. Joshua F.) Riggs, Calvin Mumford (pastor), missionary), Oklahoma180 (12) (layperson), Oklahoma203 Arkansas228 *Mills, W. N. (evangelist), Jackson, Riggs, Ralph Meredith (143) TN204 (evangelist), Memphis, TN229 M *Mills, W. S. (delegate), Tupelo, MS205 Riley, H. A.230 *Mangum, G. C. (Grover Cleveland) Millsaps, Willie T. (112) (evangelist), Riley, Josie (Mrs. L. L.) (layperson), (18) (evangelist), Overton, TX181 Copeland, AR206 Havana, AR231 Mangum, Jesse B. (22) (child), Overton, *Morris, D. K. (evangelist), Hornbeck, *Riley, L. L. (Luther Lee) (76) (pastor), TX182 LA207 Havana, AR232 *Mangum, Sarah Caroline “Carrie” *Morwood, William (46) (evangelist), Riley, Opal May (child), Havana, AR233 (Mrs. G. C.) (21) (home Houston, TX208 *Riley, Mrs. S. B. (home missionary),

30 AG HERITAGE 2014 Meridian, MS234 *Sweaza, Gilbert C. (pastor), Essex, H. Mason283 Riley, Vera H. (child), Havana, AR235 MO264 Unidentified woman in wheelchair Roberts, Preston, Oklahoma236 *Sweaza, Nellie (Mrs. G. C.) (layperson), Hot Springs, AR284 Roberts, Bertie F. (Mrs. Preston), (evangelist), Essex, MO265 14 people from what is now First Oklahoma237 Assembly, North Little Rock, AR285 *Robinson, Charles G. (Charles Green) (79) (pastor), Paris, AR238 T Robinson, Mrs. Charles G., Paris, AR239 Terrill, William (pastor), Eureka Glenn Gohr Robinson, Otis H. (child), Paris, AR240 Springs, AR266 (M.Div., AGTS) *Rodgers, H. G. (Henry G.) (39) Todd, Bert L. (pastor), Memphis, TN267 is the reference (pastor), Jackson, TN241 archivist at the *Romines, Lafayette (pastor), Hartford, Flower Pentecostal AR242 U Heritage Center. Rosselli, Joseph, (pastor), Texas243 Utiger, Louise (104) (evangelist), Ruckman, Daisy (child), Arkansas244 Arkansas268 Ruckman, Vada (layperson), Arkansas245 NOTES Ruckman, Velma (child), Arkansas246 Russell, Effie Estella (Mrs. Joseph R.) W 247 269 (layperson), Ft. Smith, AR Walker, Watt (evangelist) 1Photograph of people at First General Council, Russell, Jessie Addene (child), Ft. *Welch, J. W. (John William) (1) Hot Springs, Arkansas, April 12, 1914 (P0303). Smith, AR248 (pastor), Baxter Springs, KS270 2“List of Pastors and Elders at Convention in Hot Springs, Arkansas, April, 1914” (compiled Russell, Joseph Richard (layperson), Ft. Wight, Stephen (layperson), by General Secretary’s Office), n.d. 249 271 Smith, AR Fayetteville, AR 3J. Roswell Flower, unpublished list of ministers Russell, Thelma Eufaula (child), Ft. Wiley, Efton M. (64) (evangelist), at Hot Springs, compiled August 1939; Ralph 250 272 M. Riggs, “I Remember,” Pentecostal Evangel, Smith, AR Joplin, MO 12 January 1964, 3; C. C. Burnett, “Forty Years Russell, Versie Estella (child), Ft. Smith, Wiley, Jo Ellen (14) (child), Joplin, Ago,” Pentecostal Evangel, March 28, 1954, 3, 251 273 12; April 4, 1954, 8-9; and April 11, 1954, 5, AR MO 10; Fifty Years of Victory, 1914-1964, A Brief Wiley, Opal C. (Stauffer) (Mrs. Efton History (Springfield, MO: Southern Missouri M.) (63) (pastor), Joplin, MO274 District, 1964), 3, 6-7, 20. 4Everett W. Fields [grandson], letter to General S Wiley, Philip (141) (child), Joplin, Secretary, July 15, 1997; Hot Springs photo Sappington, John W. (pastor), Mammoth MO275 (P0303). Spring, AR252 Willhite, J. E. (James Edward) (114), 5“List of Pastors and Elders”; “Twenty-Five 276 Ministers Who Attended the First General Sappington, Lloyd (pastor), Mammoth Missouri Council Twenty-Five Years Ago,” Pentecostal Spring, AR253 *Wilson, Fred (66) (evangelist), Evangel, October 7, 1939, 8; Frank Anderson, Scott, Roy E. (99) (evangelist), Gassville, AR277 letter to J. Roswell Flower, August 11, 1939 Opperman Bible school group (P2914). 254 Missouri Wray, H. H. (Hugh Henry) (evangelist), 6“List of Pastors and Elders”; Hot Springs *Shearer, Harvey (evangelist) Liberty Harlingen, TX278 photo (P0303); Flower, unpublished list, Hill, TX255 Wray, Hilda (Mrs. H. H.), Harlingen, 1939; Photograph of Hot Springs delegates 23 years later at Memphis, Tennessee, September Shepherd, George (108) (evangelist), TX279 1937 (P7209); “Twenty-Five Ministers,” 8; Mercer, MO256 Wray, J. Elwyn (child), Harlingen, TX280 “A Hidden Ministry for the General Council Fellowship,” Pentecostal Evangel, Sept. 9, Shepherd, Nellie (Mrs. George) (109) Wray, Richard J. (child), Harlingen, 1939, 6, 10; Anderson, letter to J. R. Flower, (evangelist), Mercer, MO257 TX281 Aug. 11, 1939; Opperman Bible school group (P2914). *Sinclair, John C. (pastor), Chicago, 7 258 The typed listing pastors and elders lists her IL address as Madfud, Canada. This appears to be Smalling, James T., Memphis, TN259 Y a typo. “List of Pastors and Elders.” 8 *Smith, Charles A. (evangelist), Remlig, *Young, G. W. (pastor), Mangrum, Flower, unpublished list, 1939; J. Roswell 260 282 Flower, History of the Assemblies of God, TX AR unpublished class notes, 1950, 20-23; Word *Smith, Robert (pastor), Panama, OK261 and Witness, April 20, 1914. *Spence, J. E. (James Elijah) (84) 9“List of Pastors and Elders”; Hot Springs photo 262 (P0303) (tentatively identified); “A Hidden (evangelist), Whistler, AL ADDITIONAL Ministry for the General Council Fellowship,” *Stovall, Harry E. (evangelist), Houston, Singers from the Church of God in 6, 10. It is possible that her husband, E. L. 263 Arthur, and niece, Julia Hunter, whom she TX Christ who accompanied Bishop C. raised, eywere also in attendance.

2014 AG HERITAGE 31 10Later Mrs. David A. Reed. Hot Springs photo God,” Assemblies of God Heritage 4:2 (Summer 28Strong, personal visit; Burke, Like a Prairie (P0303); “Few People Living Who Attended 1994): 5, 8, 9; Wayne Warner, “Visiting Our Fire, 40-42. A/G Organizational Meeting, April 1914,” Historical Sites,” Assemblies of God Heritage 29Daughter of A. P. Bryan; later Mrs. Lola Assemblies of God Heritage 4:1 (Spring 24:1 (Spring 2004): 2-3; Gary B. McGee, “The Stockton. Strong, personal visit; Burke, Like 1984): 6-7; Robert C. Cunningham, “3 Who Saints Join Hands,” Assemblies of God Heritage a Prairie Fire, 40-42. Were There,” Pentecostal Evangel, April 2, 24:1 (Spring 2004): 4-13; Fred J. Greve, “We 1989, 12-13, 38. Knew the Pioneers at Hot Springs,” Assemblies 30Mother of Georgia Lawson. Mrs. Sarah 11 of God Heritage 24:1 (Spring 2004): 14-15; Wes Harrell, phone conversation with Glenn Gohr, Daughter of Georgia Lawson and stepdaughter September 1, 1993; Cunningham, 12-13, 38. of George Lawson; later married J. Otis Harrell. Bartel, “Reflections,”Primeline , Summer 2014, Hot Springs photo (P0303); “Few People Living 2-3; Robin Johnston, “From Infidel to Christ: 31“List of Pastors and Elders”; Hot Springs Who Attended A/G Organizational Meeting,” Howard A. Goss,” Assemblies of God Heritage photo (P0303); 23-year delegates photo 6-7; Cunningham, 12-13, 38. 31 (2011): 58-65; Robin M. Johnston, Howard (P7209); 50-year delegates photo (P4351); A. Goss: A Pentecostal Life (Hazelwood, MO: 12 Flower, unpublished list, 1939; “A Hidden “List of Pastors and Elders”; Hot Springs Word Aflame Press, 2010), 109-120. Ministry for the General Council Fellowship,” photo (P0303); “Few People Living Who 16 6, 10; H. M. Cadwalder, “I Remember,” Attended A/G Organizational Meeting,” 6-7. Her husband was one of the 5 men who called for the convention, he was then elected general Pentecostal Evangel, April 5, 1964, 6; Wayne 13Brother of Willie Barker Miller. “List of chairman, and the Bells pastored in Malvern, Warner, “Hugh Cadwalder Remembers the Pastors and Elders”; Hot Springs photo Arkansas, which was only about 20 miles from First Council,” Pentecostal Evangel, August (P0303); Photograph of 50-year delegates, Hot Springs, so it is assumed that she came 31, 1997, 28; Hugh M. Cadwalder, “A Pioneer Springfield, Missouri, April 1964 (P4351); to at least part of the convention. Mrs. Bell’s Minister Tells of Early Years,” Assemblies of Flower, unpublished list, 1939; “A Hidden daughter, Anna (Kimbrough) Crumby, and God Heritage 14:2 (Summer 1994): 14-15. Ministry for the General Council Fellowship,” husband, I. A. Crumby, may have attended. 32Sister of Andrew and John Crouch. “List of 6, 10; Leroy Wesley Hawkins, A History of the 17 Pastors and Elders”; Hot Springs photo (P0303); Assemblies of God in Oklahoma: The Formative Hot Springs photo (P0303); Flower, unpublished list, 1939. 50-year delegates photo (P4351); Cunningham, Years, 1914-1929. M.A. Thesis, Panhandle 12-13, 38. State College, 1964, 37, 45; Bob Burke, Like 18She attended the 1914 Council as a lay a Prairie Fire: A History of the Assemblies representative of her Kansas City church. 33He married Louis Utiger. Lonna Kincannon, of God in Oklahoma (Oklahoma City, OK: Marjorie Piper, letter to Assemblies of God e-mail to Glenn Gohr, March 14, 2014. Oklahoma District Council, 1994), 40-42. Archives, April 9, 1992. 34Daisy, Velma, and Vada Ruckman, who were 14“List of Pastors and Elders”; Hot Springs photo 19Hot Springs photo (P0303); General Council raised by their uncle, James Carnahan and his (P0303); “A Hidden Ministry for the General Minutes, April 1914; Brumback, 67, 162-190; sister, Hannah Carnahan, all attended the Hot Council Fellowship,” 6, 10; “Few People Living Menzies, 97-107; Flower, unpublished list, Springs convention. Cunningham, 12-13, 38. Who Attended A/G Organizational Meeting,” 1939; Flower, History of the Assemblies of God, 35Ibid. 6-7. 20-23; Word and Witness, April 20, 1914; F. 36 15 F. Bosworth, “The Tide Still Rising in Dallas, Hot Springs photo (P0303). “List of Pastors and Elders”; Hot Springs 37 photo (P0303); General Council Minutes, Texas,” Christian Evangel , 9 May 1914, 6; Anderson, letter to J. R. Flower, Aug. 11, April 1914; Wayne Warner, “‘The Call’ David Lee Floyd, transcript of interview with 1939. to Hot Springs, Arkansas,” Assemblies of Wayne Warner, April 10, 1981, 26; “Few People 38Faith’s Heritage, 1954-1979 (25th God Heritage 2:1 (Spring 1982), 1, 6; Carl Living Who Attended A/G Organizational Anniversary Book of New York District), Brumback, Suddenly From Heaven: A History Meeting,” 6-7; Burke, Like a Prairie Fire, 40-42; Burnett, “Delegates Form Assemblies 1979, 7. of the Assemblies of God (Springfield, MO: 39“List of Pastors and Elders”; Hot Springs Gospel Publishing House, 1961), 67, 162-190; of God,” 5, 8, 9. 20 photo (P0303); Flower, unpublished list, 1939; William W. Menzies, Anointed to Serve: The “List of Pastors and Elders”; Hot Springs “A Hidden Ministry for the General Council Story of the Assemblies of God (Springfield, photo (P0303). Fellowship,” 6, 10. MO: Gospel Publishing House, 1971), 97- 21 Daughter of Rev. and Mrs. Harry E. Bowley; 40 107; Eugene N. Hastie, History of the West later married Ralph Jordan. Hot Springs photo “List of Pastors and Elders.” Central District Council of the Assemblies of (P0303); Opperman Bible school small group 41Hot Springs photo (P0303) (tentatively God (Fort Dodge, IA: Walterick Printing Co., (P3660). identified); Doris Click McDonald 1948), 58-59; Walter J. Higgins, Pioneering in 22 [granddaughter], personal interview with Pentecost ([Bostonia, CA]: Walter J. Higgins, “List of Pastors and Elders”; Hot Springs Glenn Gohr, Sept. 18, 1992; Randall McDonald, 1948), 42; Flower, unpublished list, 1939; photo (P0303); 23-year delegates photo personal interview with Glenn Gohr, April 10, Photograph of First Executive Presbytery, Hot (P7209); Flower, unpublished list, 1939; 23- year delegates photo (P7209); “Twenty-Five 2014. Springs, Arkansas, April 1914 (P0304); Ethel 42 E. Goss, The Winds of God (New York: Comet Ministers,” 8; “A Hidden Ministry for the Hot Springs photo (P0303) (tentatively Press Books, 1958), 174-178; Burnett, “Forty General Council Fellowship,” 6, 10; Word identified); Doris Click McDonald Years Ago”; “A Hidden Ministry for the General and Witness, April 20, 1914; “Few People [granddaughter], personal interview with Council Fellowship,” 6, 10; Irwin Winehouse, Living Who Attended A/G Organizational Glenn Gohr, Sept. 18, 1992; Randall McDonald, The Assemblies of God: A Popular Survey (New Meeting,” 6-7; Opperman Bible school small personal interview with Glenn Gohr, April 10, York: Vantage Press, 1959), 31-32, 35; C. C. group (P3660). 2014. Burnett, Early History of the Assemblies of 23“List of Pastors and Elders”; Hot Springs 43Hot Springs photo (P0303) (tentatively God (Springfield, MO: Assemblies of God, photo (P0303); Opperman Bible school small identified); Doris Click McDonald 1959), 8-11; Flower, History of the Assemblies group (P3660). [granddaughter], personal interview with of God, 20-23; Word and Witness, April 20, 24 Glenn Gohr, Sept. 18, 1992; Randall McDonald, 1914; Word and Witness, May 20, 1914; Earl He was a Cherokee Indian. 23-year delegates personal interview with Glenn Gohr, April 10, R. Teeter, A History of the Arkansas Assemblies photo (P7209); 50-year delegates photo (P4351); Flower, unpublished list, 1939; “A 2014. of God, 1908-1968. M.A. Thesis, Ouachita 44Myron Clopine [grandson], telephone Baptist University, 1970, 32; David Lee Floyd, Hidden Ministry for the General Council Fellowship,” 6, 10; Hawkins, 37, 45; Burke, interview with Glenn Gohr, April 8, 1993; Hot transcript of interview with Wayne Warner, Springs photo (P0303); Dan Clopine [great- April 10, 1981, 1, 26; “Few People Living Who Like a Prairie Fire, 40-42. 25 grandson], e-mail to Glenn Gohr, April 21, Attended A/G Organizational Meeting,” 6-7; Daphne Brann, “Those Early Pentecostal 2014. Burke, Like a Prairie Fire, 40-42; Edith L. Days,” typed manuscript, 1994. 45 Blumhofer, The Assemblies of God: A Chapter 26 “List of Pastors and Elders”; Hot Springs “List of Pastors and Elders.” photo (P0303); General Council Minutes, in the Story of American Pentecostalism, 27 Vol. 1-to 1941 (Springfield, MO: Gospel Rev. Ernest Strong, personal visit to AG April 1914; Warner, “‘The Call’ to Hot Publishing House, 1989): 202-210; Cordas Archives, March 23, 1993; Burke, Like a Springs, Arkansas,” 1, 6; Brumback, 67, 162- C. Burnett, “Delegates Form Assemblies of Prairie Fire, 40-42. 190; Menzies, 97-107; Hastie, 58-59; Flower,

32 AG HERITAGE 2014 unpublished list, 1939; Burnett, “Forty Years Eye Witness—1914 Revival,” in Geneva 74Bill Ferrell, telephone interview with Wayne Ago”; “A Hidden Ministry for the General Booher Taylor, Builders Together With God Warner, 8 July 1996. Council Fellowship,” 6, 10; Winehouse, The (Russellville, AR: N.p., 1972), 7-8; Sam Witt, 75Ibid. Assemblies of God, 31-32, 35; Burnett, Early an interview with Dollie A. Drain Simms, History of the Assemblies of God, 8-11; Flower, June 3, 1981; “Arkansas Assembly Has 50th 76“List of Pastors and Elders”; Hot Springs History of the Assemblies of God, 20-23; Word Anniversary; Honors First Pastor, Mrs. Dollie photo (P0303); Flower, unpublished list, 1939; and Witness, May 20, 1914; David Lee Floyd, Simms.” Pentecostal Evangel, November 21, “A Hidden Ministry for the General Council transcript of interview with Wayne Warner, Feb. 1982, 26; Steve Cortez, “Her Life Has Been Fellowship,” 6, 10. 26, 1981, tape 2, 3; Burke, Like a Prairie Fire, Devoted to Ministry,” Centralite, October 77“List of Pastors and Elders”; Hot Springs 40-42; Burnett, “Delegates Form Assemblies of 2, 1987, 5-8; Cunningham, 12-13, 38; Larry photo (P0303); 23-year delegates photo God,” 5, 8, 9; Warner, “Visiting Our Historical Pyle, interviews with Dollie Simms and Vera H. (P7209); General Council Minutes, April Sites.” Riley, May 2, 1989; Bob Edwards, an interview 1914; 50-year delegates photo (P4351); Warner, 46“List of Pastors and Elders”; Hot Springs with Dollie A. Drain Simms, August 2, 1989; “‘The Call’ to Hot Springs, Arkansas,” 1, 6; photo (P0303); Flower, unpublished list, Robert Edwards, “Preacher Recalls Founding Brumback, 67, 162-190; Menzies, 97-107; 1939; “Twenty-Five Ministers,” 8; “A Hidden of Church,” The News-Leader (Springfield, Hastie, 58-59; Flower, unpublished list, 1939; Ministry for the General Council Fellowship,” MO), August 6, 1989, 11A; Oral history First Executive Presbytery photo (P0304); 23- 6, 10. interviews with Vera Riley, Dollie Simms, year delegates photo (P7209); “Twenty-Five 47 Willie Millsaps, David Lee Floyd. Indianapolis Ministers,” 8; Riggs, 3; Burnett, “Forty Years Hot Springs photo (P0303). IN: Educators Conference, August 8, 1989; Ago”; “A Hidden Ministry for the General 48“List of Pastors and Elders.” Mazie Dewlen, “Pleasant Memories From a Council Fellowship,” 6, 10; Winehouse, The 49 Pioneer,” Assemblies of God Heritage 12:2 Assemblies of God, 31-32, 35; Burnett, Early “List of Pastors and Elders.” (Summer 1992): 29; “I Was There in 1914 at 50 History of the Assemblies of God, 8-11; Flower, “List of Pastors and Elders”; Hot Springs the First General Council of the Assemblies of History of the Assemblies of God, 20-23; photo (P0303); General Council Minutes, God,” Pentecostal Evangel, January 9, 2000, Word and Witness, April 20, 1914; Word and April 1914; Brumback, 67, 162-190; Menzies, 12; Glenn Gohr, “Reflections of Hot Springs: Witness, May 20, 1914; “Men Who Attended 97-107; Flower, unpublished list, 1939; 23- Dollie Simms Was There …,”Assemblies of First Council Meet Again After 66 Years,” year delegates photo (P7209); “Twenty-Five God Heritage 24:1 (Spring 2004): 16-19; Alice 26; Fifty Years of Victory, 1914-1964, 3, 6-7, Ministers,” 8; Burnett, “Forty Years Ago”; Palmer Hill, I Was There When it Happened: 20; “Few People Living Who Attended A/G “A Hidden Ministry for the General Council the Life Story of Dollie Anne Drain Simms Organizational Meeting,” 6-7; Burke, Like Fellowship,” 6, 10; Winehouse, The Assemblies (Denver, CO: Outskirts Press, 2014; Bartel, a Prairie Fire, 40-42; Blumhofer, 202-210; of God, 31-32, 35; Burnett, Early History of “Reflections,” 2-3. Warner, “Visiting Our Historical Sites”; McGee, the Assemblies of God, 8-11; Burke, Like a 62The typed roster lists H. Dunlap from Alumna “The Saints Join Hands,” 4-13; Greve, 14-15; Prairie Fire, 40-42; Burnett, “Delegates Form [typo?], OK. The first roster of ministers lists a Burnett, “Delegates Form Assemblies of God,” Assemblies of God,” 5, 8, 9; Brann, “Those Henry Dunlap from Canute, OK. It is assumed 5, 8, 9; Bartel, “Reflections,” 2-3; Johnston, Early Pentecostal Days.” this is the same person. “List of Pastors and “From Infidel to Christ,” 58-65. 51 Brann, “Those Early Pentecostal Days.” Elders”; Flower, unpublished list, 1939. 78“List of Pastors and Elders”; “Men Who 52“List of Pastors and Elders”; Flower, 63“List of Pastors and Elders”; Hot Springs Attended First Council Meet Again After unpublished list, 1939. photo (P0303); General Council Minutes, April 66 Years,” 26; Warner, “‘The Call’ to Hot 53 1914; “With Christ,” Pentecostal Evangel, June Springs, Arkansas,” 1, 6; Brumback, 67, 162- Brother of John Crouch and Mary Cadwalder; 190; Flower, unpublished list, 1939; Warner, father of Philip and Paul Crouch. “List of Pastors 28, 1959, 31; Flower, unpublished list, 1939; “A Hidden Ministry for the General Council “Visiting Our Historical Sites”; Oral history and Elders”; Hot Springs photo (P0303); Hastie, interviews with Vera Riley, Dollie Simms, 58-59; Flower, unpublished list, 1939; “Twenty- Fellowship,” 6, 10. 64 Willie Millsaps, David Lee Floyd. Indianapolis Five Ministers,” 8; “A Hidden Ministry for the He was born in Sweden. “List of Pastors and IN: Educators Conference, August 8, 1989. General Council Fellowship,” 6, 10; Burnett, Elders.” 79Hot Springs photo (P0303); General Council “Delegates Form Assemblies of God,” 5, 8, 9. 65Bertha Grooms [sister-in-law of Allie 54 Minutes, April 1914; Warner, “‘The Call’ to Brother of Andrew Crouch and Mary Hughes], telephone interview with Glenn Gohr, Hot Springs, Arkansas,” 1, 6; Brumback, Cadwalder. “List of Pastors and Elders”; Hot April 1989; Bob Burke, oral history interview 67, 162-190; Menzies, 97-107; Hastie, 58- Springs photo (P0303); Flower, unpublished with Allie Hughes, March 10, 1993. 59; Flower, unpublished list, 1939; First list, 1939; Burnett, “Delegates Form Assemblies 66Burke, interview with Allie Hughes. Executive Presbytery photo (P0304); Burnett, of God,” 5, 8, 9. 67 “Forty Years Ago”; “A Hidden Ministry for 55 “List of Pastors and Elders”; General Council He was a pastor from the Methodist Episcopal Minutes, April 1914. the General Council Fellowship,” 6, 10; Church. “List of Pastors and Elders.” 68 Winehouse, The Assemblies of God, 31-32, 56 Brumback, 67, 162-190; Menzies, 97-107; 35; Burnett, Early History of the Assemblies “List of Pastors and Elders”; General Council Burnett, “Forty Years Ago”; Winehouse, 31- Minutes, April 1914; Flower, unpublished list, of God, 8-11; Flower, History of the Assemblies 32, 35; Flower, class notes, 20-23; Word and of God, 20-23; Word and Witness, May 20, 1939. Witness, April 20, 1914. 57 1914; “Few People Living Who Attended A/G 23-year delegates photo (P7209); 50-year 69General Council Minutes, April 1914; Hastie, Organizational Meeting,” 6-7; Warner, “Visiting delegates photo (P4351); Flower, unpublished 58-59; Burnett, “Forty Years Ago”; Winehouse, Our Historical Sites”; Greve, 14-15; Burnett, list, 1939. The Assemblies of God, 31-32, 35; Burnett, “Delegates Form Assemblies of God,” 5, 8, 58“List of Pastors and Elders.” Early History of the Assemblies of God, 8-11; 9; Bartel, “Reflections,” 2-3;Johnston, “From Infidel to Christ,” 58-65. 59Hot Springs photo (P0303) (tentatively Flower, History of the Assemblies of God, 20- identified); Lois Shepherd, letter to Glenn 23; Word and Witness, April 20, 1914; Latter 80Hot Springs photo (P0303). Gohr, April 27, 1994. Rain Evangel, May 1914, 13; F. F. Bosworth, 81 “The Tide Still Rising in Dallas, Texas,” Hot Springs photo (P0303); General Council 60“List of Pastors and Elders.” Christian Evangel, May 9, 1914, 6; Burnett, Minutes, April 1914; Brumback, 67, 162-190; Menzies, 97-107; Flower, unpublished list, 61She was ordained at the first council at the “Delegates Form Assemblies of God,” 5, 8, 9. 70 1939; Burnett, “Forty Years Ago”; “A Hidden age of 15. She later married H. E. Simms. Lois E. Olena, “Early Pentecost in Alabama: Ministry for the General Council Fellowship,” “List of Pastors and Elders”; Hot Springs A Sovereign Move of God,” Assemblies of God 6, 10; Hawkins, 37, 45; Winehouse, The photo (P0303); 50-year delegates photo Heritage 30 (2010). Assemblies of God, 31-32, 35; Burnett, Early (P4351); “Few People Living Who Attended 71 History of the Assemblies of God, 8-11; Warner, A/G Organizational Meeting,” 6-7; “Men Who “List of Pastors and Elders.” 72 “Visiting Our Historical Sites”; Burke, Like Attended First Council Meet Again After 66 Brumback, 67; Hawkins, 37, 45; Burke, Like a Prairie Fire, 40-42; Burnett, “Delegates Years,” Pentecostal Evangel, December 13, a Prairie Fire, 40-42. Form Assemblies of God,” 5, 8, 9; Bartel, 1981, 26; Dollie Anne Drain Simms, “An 73“List of Pastors and Elders.” “Reflections,” 2-3.

2014 AG HERITAGE 33 82Hot Springs photo (P0303); “Few People telephone interview with Glenn Gohr, April 116Hot Springs photo (P0303). Living Who Attended A/G Organizational 1989; Doyle Seeley, personal interview with 117“List of Pastors and Elders.” Wayne Warner, August 1989; Burke, interview Meeting,” 6-7. 118 83 with Allie Hughes; Burke, Like a Prairie Fire, Hot Springs photo (P0303); Virgil and Daughter of Rev. and Mrs. William E. Giles; Donna (Rexroat) Zeigler [great-granddaughter later Mrs. Pauline Geisel-Jenkins. Hot Springs 40-42. 96 of Charlotte Hornbuckle], personal interview photo (P0303); “Few People Living Who Affectionately known as “Hallelujah” Hall. with Glenn Gohr, October 11, 2001. Charlotte Attended A/G Organizational Meeting,” 6-7. Father of “Big” John Hall. Theta (Mrs. “Big” Hornbuckle was a charter member of the 84Hot Springs photo (P0303); “Few People John) Hall, telephone interview with Glenn Assembly of God (now Central Assembly of Living Who Attended A/G Organizational Gohr, September 26, 1996. God) at Springfield, Missouri and represented Meeting,” 6-7; “A Hidden Ministry for the 97J. Naaman Hall, And the Latter Days: a History the church as a lay delegate at the First General General Council Fellowship,” 6, 10. of Oak Cliff Assembly of God, Dallas, Texas, Council. 8550-year delegates photo (P4351). Now The Oaks Assembly of God (Springfield, 119“List of Pastors and Elders”; Hot Springs MO: Gospel Publishing House, 2009), 378- 86 photo (P0303); A Hidden Ministry for the “List of Pastors and Elders”; Hot Springs 380; J. Naaman Hall, One American Family: photo (P0303); General Council Minutes, April General Council Fellowship,” 6, 10; Hawkins, “the Hall Saga” (Springfield, MO: Gospel 37, 45; Burke, Like a Prairie Fire, 40-42. 1914; Hastie, 58-59; “A Hidden Ministry for the Publishing House, 2012), 81-85; Opperman General Council Fellowship,” 6, 10; Warner, Bible school group (P2914). 120Myrtle Hulsey Wilson, letter to Wayne “Visiting Our Historical Sites.” Warner, 1989; Myrtle Hulsey Wilson, phone 98“List of Pastors and Elders.” 87 conversation with Glenn Gohr, July 11, 1995. Hastie, 58-59. 99 “List of Pastors and Elders.” 121 88 Son of Martin and Alice Hulsey. Myrtle “List of Pastors and Elders”; Johnston, 100 Howard A Goss, 109-120. “List of Pastors and Elders”; Hot Springs Hulsey Wilson, phone conversation, July 11, photo (P0303); 23-year delegates photo 89 1995. Dorothy McDowell, letter to Wayne Warner, (P7209); Flower, unpublished list, 1939; 122 Spring 1989. Myrtle Hulsey Wilson, letter to Wayne “Twenty-Five Ministers,” 8; “A Hidden Warner, 1989; Myrtle Hulsey Wilson, phone 90Ibid. Ministry for the General Council Fellowship,” conversation, July 11, 1995. 6, 10; 91 123 “List of Pastors and Elders”; Hot Springs 101 Daughter of Martin and Alice Hulsey. Myrtle photo (P0303). Since her husband and young son are both Hulsey Wilson, phone conversation, July 11, documented as being at the 1914 Council, it is 92 1995. Howard Goss had a son Joseph by his second assumed that May Belle was also there. 124 wife, who would have attended. He also had 102 Daughter of Martin and Alice Hulsey; later a daughter, Gloria, by his first wife, but she “List of Pastors and Elders”; Flower, married John Albert Wilson. Myrtle Hulsey was raised by her maternal grandparents and unpublished list, 1939; Hawkins, 37, 45; Burke, Wilson, letter to Wayne Warner, 1989; Myrtle did not attend. “List of Pastors and Elders”; Like a Prairie Fire, 40-42. Hulsey Wilson, phone conversation, July 11, Hot Springs photo (P0303); General Council 103Son of V. A. Hargis. Hawkins, 37, 45; Burke, 1995; Cunningham, 12-13, 38. Minutes, April 1914; Warner, “‘The Call’ to Like a Prairie Fire, 40-42. 125Father of Rex Humbard. “List of Pastors and Hot Springs, Arkansas,” 1, 6; Brumback, 67, 104 162-190; Menzies, 97-107; Hastie, 58-59; “List of Pastors and Elders.” Elders”; Hot Springs photo (P0303). Flower, unpublished list, 1939; First Executive 105“List of Pastors and Elders”; Flower, 126Hawkins, 37, 45; Burke, Like a Prairie Fire, Presbytery photo (P0304); 23-year delegates unpublished list, 1939. 40-42. photo (P7209); Goss, 174-178; Teeter, 32; 106Hot Springs photo (P0303); David Harrison 127“List of Pastors and Elders.” David Lee Floyd, transcript of interview with [grandson of E. P. Harrison], personal interview 128 Wayne Warner, April 10, 1981, 1, 26; First “List of Pastors and Elders”; Hot Springs with Glenn Gohr, September 23, 2002. photo (P0303); Flower, unpublished list, 1939; Executive Presbytery photo (P0304); Goss, 107 174-178; “Twenty-Five Ministers,” 8; Burnett, “List of Pastors and Elders”; Hot Springs A Hidden Ministry for the General Council “Forty Years Ago”; “A Hidden Ministry for photo (P0303); “A Hidden Ministry for Fellowship,” 6, 10. the General Council Fellowship,” 6, 10; the General Council Fellowship,” 6, 10; 129Brumback, 67, 162-190; Menzies, 97-107; Winehouse, The Assemblies of God, 31-32, 35; Anderson, letter to J. R. Flower, Aug. 11, Flower, unpublished list, 1939; Burnett, “Forty Burnett, Early History of the Assemblies of God, 1939; “Few People Living Who Attended A/G Years Ago”; “A Hidden Ministry for the General 8-11; Flower, History of the Assemblies of God, Organizational Meeting,” 6-7; Opperman Bible Council Fellowship,” 6, 10; Hawkins, 37, 45; 20-23; Word and Witness, May 20, 1914; “Men school group (P2914). Winehouse, The Assemblies of God, 31-32, 35; Who Attended First Council Meet Again After 108“List of Pastors and Elders.” Burnett, Early History of the Assemblies of 66 Years,” 26; Fifty Years of Victory, 1914-1964, 109Son of Rev. and Mrs. Arthur Hastie. God, 8-11; Flower, History of the Assemblies 3, 6-7, 20; “ “Few People Living Who Attended of God, 20-23; Word and Witness, April 20, A/G Organizational Meeting,” 6-7; Warner, “Few People Living Who Attended A/G Organizational Meeting,” 6-7. 1914; Burke, Like a Prairie Fire, 40-42. “Visiting Our Historical Sites”; Burke, Like a 130 Prairie Fire, 40-42; Burnett, “Delegates Form 110Hastie, 58-59. Kenneth E. Jay [grandson], telephone Assemblies of God,” 5, 8, 9; “More Delegates 111 interview with Glenn Gohr, March 19, 1997. Ibid.; Opperman Bible school group (P2914). 131 Arrive,” The Sentinel Record (Hot Springs, AR), 112 “List of Pastors and Elders”; Hot Springs April 4, 1914; “The General Assembly of the Hawkins, 37, 45; Burke, Like a Prairie Fire, photo (P0303); General Council Minutes, April Church of God in Christ” [ad], The Sentinel 40-42. 1914; Flower, unpublished list, 1939. 113 Record (Hot Springs, AR), April 5, 1914, 4; “List of Pastors and Elders”; Higgins, 132“List of Pastors and Elders.” “Howard A. Goss Called Home,” Pentecostal Pioneering in Pentecost, 41-43; Glenn Gohr, 133 Evangel, August 23, 1964, 31; Johnston, “From “Pioneering in Pentecost: The Experiences of Son of Frank L. and Dolly Jones. Michael Infidel to Christ,” 58-65; Johnston,Howard A Walter J. Higgins,” Assemblies of God Heritage P. Allard, e-mail to Glenn Gohr, September Goss, 109-120. 17:2 (Summer 1997): 21-22. 17, 2001. 134 93Brother of Robert Lee Grant. Gaylan D. Grant 114Daughter of Walter and Erin Higgins. Later Joseph D. Jones [son of F. L. Jones], letter [grandson of Robert Lee Grant], telephone married William Crawford. Higgins, Pioneering to Joyce Lee, January 16, 2000; Hot Springs interview with Glenn Gohr, June 15, 2004; Hot in Pentecost, 41-43. photo (P0303); Michael P. Allard, e-mail to Springs photo (P0303) (tentatively identified). 115 Glenn Gohr, September 17, 2001. List of Pastors and Elders”; Higgins, 135 94Brother of Doc Grant and father of Rev. U. S. Pioneering in Pentecost, 41-43; Flower, Sister of Fred Lohmann. Michael P. Allard Grant. Gaylan Grant telephone interview; Hot unpublished list, 1939; 23-year delegates photo [great-grandson], e-mail to Glenn Gohr, Springs photo (P0303) (tentatively identified). (P7209); “Twenty-Five Ministers,” 8; A Hidden September 17, 2001. 95She later married Sherman Hughes. Bertha Ministry for the General Council Fellowship,” 136Daughter of Frank L. and Dolly Jones. Ibid. Grooms [sister-in-law of Allie Hughes], 6, 10; Fifty Years of Victory, 1914-1964, 3, 6-7, 137Daughter of Frank L. and Dolly Jones. Ibid. 20; Gohr, “Pioneering in Pentecost,” 21-22.

34 AG HERITAGE 2014 138Mother of Allie (Grooms) Hughes. Burke, photo (P0303); unpublished list, 1939; 23- 175Daughter of Walter and Alabama Lochala. interview with Allie Hughes. year delegates photo (P7209); “Twenty-Five Ibid. 139“List of Pastors and Elders”; Hot Springs Ministers,” 8; ); “A Hidden Ministry for the 176Mac Lochala, E-mail to Glenn Gohr, April photo (P0303); Flower, unpublished list, 1939; General Council Fellowship,” 6, 10. 14, 2014. 158 23-year delegates photo (P7209); Twenty-Five “List of Pastors and Elders”; Hot Springs 177Brother of Susannah “Dolly” Jones. Hot Ministers,” 8; “A Hidden Ministry for the photo (P0303); General Council Minutes, April Springs photo (P0303); “Few People Living General Council Fellowship,” 6, 10; Hawkins, 1914; Brumback, 67, 162-190; Menzies, 97- Who Attended A/G Organizational Meeting,” 37, 45; Burke, Like a Prairie Fire, 40-42. 107; Flower, unpublished list, 1939; Burnett, 6-7. 140 “Forty Years Ago”; Winehouse, The Assemblies Daughter of Frank L. and Dolly Jones. 178 of God, 31-32, 35; Burnett, Early History of the Ruth Lout, New-Born Fire. (Jasper, AR: Michael P. Allard [grandson], e-mail to Glenn Engeltal Press, 1987), 86-88; Opperman Bible Gohr, September 17, 2001. Assemblies of God, 8-11; “Few People Living Who Attended A/G Organizational Meeting,” school group (P2914). 141 “List of Pastors and Elders”; “A Hidden 6-7; Burnett, “Delegates Form Assemblies of 179Lout, 86-88; Opperman Bible school group Ministry for the General Council Fellowship,” God,” 5, 8, 9. (P2914). 6, 10. 159“List of Pastors and Elders”; Hot Springs 180 142 She later was a missionary to China. “List of Daughter of Frank L. and Dolly Jones. photo (P0303); Flower, unpublished list, 1939; Pastors and Elders”; Hot Springs photo (P0303); Michael P. Allard, e-mail to Glenn Gohr, Mrs. Sarah Harrell, phone conversation with Opperman Bible school group (P2914). September 17, 2001. Glenn Gohr, September 1, 1993; Cunningham, 181“List of Pastors and Elders”; Hot Springs 143“List of Pastors and Elders.” 12-13, 38. 160 photo (P0303); 23-year delegates photo 144Von Duke Kelly [son of Louis John Kelly], Sarah Harrell, phone conversation; (P7209); “Twenty-Five Ministers,” 8; “A personal interview with Glenn Gohr, February Cunningham, 12-13, 38. Hidden Ministry for the General Council 28, 1996. It is very possible that Augustus’ 161“List of Pastors and Elders.” Fellowship,” 6, 10; Opperman Bible school wife, Dora, and other children, Mary, Clarence, 162 group (P2914); Opperman Bible school small Jennie, and Patrick were also in attendance. Later Mrs. Valeria Hammond. “List of Pastors group (P3660). and Elders”; “Twenty-Five Ministers,” 8. 145Son of Augustus H. Kelly. Ibid. 182Son of G. C. and Carrie Mangum. Hot 163Hot Springs photo (P0303); General Council 146 Springs photo (P0303); Opperman Bible school Samuel L. Kern [son of William E. Kern], Minutes, April 1914; Warner, “‘The Call’ to personal interview with Glenn Gohr, September group (P2914); Opperman Bible school small Hot Springs, Arkansas,” 1, 6; Brumback, 67, group (P3660). 23, 2004. 162-190; Menzies, 97-107; Hastie, 58-59; 183 147“List of Pastors and Elders.” Flower, unpublished list, 1939; First Executive “List of Pastors and Elders”; Hot Springs 148 Presbytery photo (P0304); “Twenty-Five photo (P0303); 23-year delegates photo Marie Newsom [granddaughter of C. C. Ministers,” 8; Burnett, “Forty Years Ago”; (P7209); Opperman Bible school group Kirkland], letter to Glenn Gohr, June 21, 1994. “A Hidden Ministry for the General Council (P2914); Opperman Bible school small group 149“List of Pastors and Elders”; Flower, Fellowship,” 6, 10; Winehouse, The Assemblies (P3660). unpublished list, 1939. of God, 31-32, 35; Burnett, Early History of the 184Later Mrs. Gertrude Holloway. “List of 150“List of Pastors and Elders”; Flower, Assemblies of God, 8-11; Flower, History of the Pastors and Elders”; 50-year delegates photo unpublished list, 1939; “Twenty-Five Assemblies of God, 20-23; Word and Witness, (P4351). April 20, 1914; Word and Witness, May 20, 185 Ministers,” 8; “A Hidden Ministry for the 1914; David Lee Floyd, transcript of interview Higgins, Pioneering in Pentecost, 42; Word General Council Fellowship,” 6, 10; Word with Wayne Warner, Feb. 26, 1981, tape 2, 3; and Witness, April 20, 1914, 1; Word and and Witness, April 20, 1914. and April 10, 1981, 27; “Few People Living Witness, May 20, 1914, 1; Blumhofer, 202- 151Hot Springs photo (P0303); “Few People Who Attended A/G Organizational Meeting,” 210; Warner, “Visiting Our Historical Sites”; Living Who Attended A/G Organizational 6-7; Blumhofer, 202-210; Warner, “Visiting Our Willie, Millsaps, “Willie Millsaps Remembers Meeting,” 6-7. Historical Sites”; Burke, Like a Prairie Fire, C. H. Mason at Hot Springs,” Assemblies of God Heritage 4:2 (Summer 1994): 8; McGee, “The 152She later married Daniel Sheets. “List of 40-42; Burnett, “Delegates Form Assemblies of God,” 5, 8, 9; Bartel, “Reflections,” 2-3; Saints Join Hands,” 4-13; Ithiel C. Clemmons, Pastors and Elders.” Bishop C. H. Mason and the Roots of the Church 153 Johnston, “From Infidel to Christ,” 58-65. “List of Pastors and Elders”; Flower, 164 of God in Christ (Bakersfield, CA: Pneuma unpublished list, 1939. Daughter of Jerome and Sintha Linkswiler. Life Publishing, 1996), 54; Gary B. McGee, Rachel Linkswiler Cline, letter to Wayne 154“List of Pastors and Elders”; Hot Springs People of the Spirit: The Assemblies of God Warner, April 4, 1989. (Springfield, MO: Gospel Publishing House, photo (P0303); General Council Minutes, 165 April 1914; Warner, “‘The Call’ to Hot Springs, Ibid. 2004): 108. Arkansas,” 1, 6; Brumback, 67, 162-190; 166Son of Jerome and Sintha Linkswiler. Ibid. 186Hot Springs photo (P0303); Flower, Menzies, 97-107; Flower, unpublished list, 167 unpublished list, 1939; “Few People Living 1939; Riggs, 3; Burnett, “Forty Years Ago”; Daughter of Jerome and Sintha Linkswiler; Who Attended A/G Organizational Meeting,” “A Hidden Ministry for the General Council later married James Robinson. Ibid. 6-7. 168 Fellowship,” 6, 10; Winehouse, The Assemblies Daughter of Jerome and Sintha Linkswiler; 187Hot Springs photo (P0303); Flower, of God, 31-32, 35; Burnett, Early History of the later Mrs. Rachel Cline. Ibid.; Burke, Like a unpublished list, 1939; 23-year delegates Assemblies of God, 8-11; Flower, History of the Prairie Fire, 40-42. photo (P7209); “Twenty-Five Ministers,” 8; Assemblies of God, 20-23; David Lee Floyd, 169Son of Jerome and Sintha Linkswiler. Rachel “A Hidden Ministry for the General Council transcript of interview with Wayne Warner, Linkswiler Cline, letter to Wayne Warner, April Fellowship,” 6, 10; Opperman Bible school April 10, 1981, 13; “Few People Living Who 4, 1989. group (P2914); Opperman Bible school small Attended A/G Organizational Meeting,” 6-7; 170Ibid. group (P3660). Warner, “Visiting Our Historical Sites;” Greve, 188 14-15. 171She attended the 1914 Council as a lay She attended with her aunt and uncle, Mr. 155 representative of her Crossett church. Mac and Mrs. Louis Goodwin; later married Henry “List of Pastors and Elders”; Hot Springs McDowell and then George May. Dorothy photo (P0303); General Council Minutes, April Lochala, E-mail to Glenn Gohr, April 14, 2014. 172 McDowell [daughter-in-law], letter to Wayne 1914; Flower, unpublished list, 1939. Daughter of Walter and Alabama Lochala. Warner, Spring 1989. 156 “List of Pastors and Elders”; Hot Springs Mac Lochala, E-mail to Glenn Gohr, July 11, 189 2014. Flower, unpublished list, 1939. photo (P0303); unpublished list, 1939; Vicki 190 Brown [great-granddaughter of John Perry 173Daughter of Walter and Alabama Lochala. “List of Pastors and Elders”; Hot Springs LaRue], personal interview with Glenn Gohr, Ibid. photo (P0303); “Few People Living Who June 9. 2004. 174Son of Walter and Alabama Lochala. Ibid. 157“List of Pastors and Elders”; Hot Springs Continued on page 79

2014 AG HERITAGE 35

The American Mission Field: Intercultural Ministries

By William J. Molenaar

he face of America is changing. Of course, this is not of Intercultural Ministries, states, “This is the church’s greatest new. The shifting cultural makeup of America has been hour to evangelize the nations within our nation.”4 Tunder way since the first European settlers arrived in the New World. Waves of immigrants, often in competition for 1937-1945 - Early Years of land and jobs, came crashing onto American shores from Eu- Assemblies of God U.S. Missions rope. These newcomers jockeyed for cultural and economic ad- Ministries to people of diverse cultures have been part of vantage with each other, often eyeing with suspicion those from the fabric of the Assemblies of God since its founding in 1914. less-familiar lands — such as Asia and Latin America. And yet Within several decades, church leaders began developing or- another group — with roots in Africa — came as slaves and ganizational structures to coordinate these ministries from a endured a long struggle to win freedom. national level. The creation of the Home Missions Department In 2011, the U.S. Census Bureau predicted that minorities (later renamed U.S. Missions Division or U.S. Missions) was (mixed race or non-Caucasian) would become the majority in authorized by the 1937 General Council of the Assemblies of America by 2050.1 Low white birth rates, combined with high God. In that year, church leaders reported the existence of in- rates of immigration and birth among other ethnic groups, seem tercultural ministry among at least four ethnic groups: “North to solidify the fact that America’s future is multicultural. To- American Indians and the Mexicans as well as a work in Alaska day, America is comprised of more than 500 diverse groups and definite steps are being taken to preach the gospel to the that speak over 600 different languages. These changing de- Jews of the U.S.A.”5 mographics present both the greatest challenge and opportunity In 1941, leaders of Home Missions began to oversee minis- ever faced by the church in America. Is the Assemblies of God tries to diverse cultures in America. The Home Missions Com- up to the task? mittee in 1941 reported working with a growing number of Leaders of Assemblies of God U.S. Missions anticipated cultures: this unique moment in American history. In 1983, they unveiled a new program — “Mission America” — to reach the unevan- We praise the Lord for the splendid work of the Home gelized in “one of the world’s greatest and most diverse mission Missions Department in co-operation with local Districts fields: America.”2 James Kessler, former secretary of the In- in sponsoring missionary activity among the American tercultural Ministries Department within U.S. Missions, asked, Indians, Jews, armed forces, and Civilian Conservation “How should Christians respond to the overwhelming tide of Camps, and inasmuch as this is an unlimited field and immigration — the influx of foreign, anti-Christian cultures practically untouched by the full gospel ministry, we and religions?” He answered, “It is imperative that we take a encourage the continuance of this home missionary work new, long look at Christ’s command and develop a responsible and the increase of workers wherever possible.6 attitude toward Home Missions. America has become a mission field in the truest sense.”3 At first, this responsibility was under the oversight of one This article provides an overview of the development of the of the Assemblies of God assistant general superintendents who U.S. Missions Intercultural Ministries Department which gives was in charge of Home Missions. A report given at the 1943 oversight to domestic missions work. In 2013, Intercultural General Council of the Assemblies of God outlined the duties Ministries provided the umbrella for 25 categories of minis- of the assistant general superintendent and stated: “During the tries, primarily including ethnic and language groups as well past two years his duties have been enlarged to include Jewish as compassion ministries. Malcolm Burleigh, national director work, Indian work on the reservations, work among the deaf,

2014 AG HERITAGE 37 work among those confined in penal in- son (Northern British Columbia),11 Mr. Lord of lords is our Victor and Captain. stitutions, etc.”7 and Mrs. W. H. Solmes (Navajo),12 Mr. He has promised never to leave us nor Over the years, Intercultural Minis- and Mrs. Bert Roberson, (Kiowa),13 Er- forsake us.”18 tries has helped to coordinate missions nest and Ethel Marshall, (Apache), 14 Mr. One of the earliest Native American work to more than 50 different ethnic, and Mrs. Norman Rehwinkel (Menomi- Assemblies of God churches, a congre- language and cultural groups. However, nee and Oneida Idna),15 Lemuel and gation on the Hoopa Indian Reservation a history documenting each of these di- Dorothy Davis (Pueblo),16 J. D. Wells, in California, was noted in a 1927 article verse ministries and testimonies has yet D. L. Brown and many more. in the Pentecostal Evangel.19 The oldest to be written. Because it is not possible In 1926, Mr. and Mrs. Warren A. Native American assembly in Arizona to give equal treatment to each group in Anderson, who worked with two small (on the San Carlos Reservation) was this short article, the following pages tribes along the -Nevada border, established in 1936 by Ernest and Ethel aim to provide a brief overview of two remembered a message in tongues and Marshall.20 areas of ministry that historically have interpretation given at a district council: Recognizing the importance of this been resourced by Intercultural Minis- “Go ye into the mountains, run ye into ministry, the 1929 General Council ap- tries: Native Americans; and ethnic and the valleys — Indian souls, Indian souls, proved a resolution to promote evange- language branches, districts and fellow- lism among Native peoples: ships. 8 Whereas, There is a large Indian Ministry to Native population in the U.S.A. among Americans which very little gospel work Native Americans helped to establish is being done, therefore, Be it the Assemblies of God. Two Cherokee Resolved, That we, as a fellowship, ministers from Oklahoma — William H. place ourselves on record as in Boyles and Watt Walker — were at the favor of every effort made for founding general council in Hot Springs the evangelization of this people, in 1914.9 One of the earliest Assemblies and Be it Further Resolved, That of God missionaries to Native Ameri- the General Superintendent be cans in northern California was Clyde requested to appoint a committee Thompson. In 1918, he wrote in the of three ministers to make due Christian Evangel, investigation and formulate a plan for the evangelization of I am still on the Lord’s side. I am the Indians, and report to the located here at La Moine, Cal. I Missionary Committee, who moved here to get right among are hereby authorized to take the Indians. With the Lord’s help I Watt Walker, a Cherokee from such action as they may deem have reached quite a few and have Oklahoma, was at the first general advisable.21 given out the Word of life to them. council. He is pictured here with My wife is with me and we have his wife, Nan, circa 1920s. In 1943, Home Missions reported a been sowing seeds here and there revival breaking out among the Apache to the glory of Jesus. There are you have forgotten them.”17 Early mis- at San Carlos, Arizona, “with souls be- some God has touched and I pray sionaries to Native Americans showed ing saved and believers baptized. A fine that they will receive the promise great courage and commitment to the building of native tufa stone is now un- of the Father. I request your earnest call of Christ to minister among them der construction to meet the demands of prayer for us and the dear Indian and confront spiritual darkness. One the Indian church which has grown so people. I have a wider field than I such early missionary to Native Ameri- rapidly there.”22 And by 1945, the As- thought of, but God being my guide cans, Mrs. D. L. Brown, said, “I would semblies of God had 58 missionaries to I will go through. I am looking for rather be in an Indian hut under the pro- Native Americans working in 37 mission a great outpouring of the Spirit. tection of the blood of Christ, clothed stations.23 Please put us on your prayer list to with the power of the Holy Ghost, and The first Native American conven- see the glory of God manifested.10 even among the demons and witch doc- tion was held in February 1948 on the tors, than to have any other position in San Carlos Reservation in Arizona. Dick Other pioneers include Brother Thorkild- the world, for the King of kings and the Boni, reported as the first Apache AG

38 AG HERITAGE 2014 reservation.” To see this goal achieved, native leaders are being equipped men- tally, physically, socially and spiritually to plant indigenous native churches that will progress from mission churches to district-affiliated churches to General Council churches.44

Ethnic-Language Branches, Districts and Fellowships The interracial beginnings of the Pen- tecostal revival at Azusa Street, where one observer noted that the “color line was washed away in the blood,” have Andrew and Lillian Maracle, missionaries to the Mohawk. been aspired to by many in the Assem- blies of God as a model for unity and di- preacher, spoke at the convention.24 An- schools were established to educate and versity for the Spirit-filled church. When other one of the speakers was the young train Native American leaders, pastors the Assemblies of God was formed in Navajo, Charlie Lee, who had been and missionaries in the Assemblies of 1914, its approximately 300 founding saved at an Apache revival.25 The second God: American Indian Bible College pastors, missionaries and evangelists regional Native American convention (Phoenix, AZ),33 Native American Bible were mostly white. At least two were was held on the Skokomish Indian Res- College (Shannon, NC),34 Black Hills Native American. Ministers of other rac- ervation in Washington that same year.26 Indian Bible College (Rapid City, SD),35 es soon joined the Assemblies of God. Three other important Native Ameri- and Far North Bible College (Anchor- In 1915, the Assemblies of God creden- can leaders emerged in the 1940s. One age, AK).36 tialed its first black minister — Ellsworth was Andrew Maracle, a young Mohawk The 1977 Assemblies of God General S. Thomas of Binghamton, New York. In who became a missionary to his own Council passed a resolution for an Amer- 1918, H. C. Ball and Isabel Flores orga- people.27 A second was John McPherson, ican Indian representative to be appoint- nized the first convention of Spanish- a Cherokee evangelist who later became ed by the Executive Presbytery.37 John speaking pastors (the Latin American the first American Indian representative McPherson served as the first American Conference). In 1922, European im- (now called Native American represen- Indian representative from January 1978 migrants formed the German Branch. tative).28 Rodger Cree, also Mohawk, to June 1990.38 McPherson was succeed- In 1940 or 1941, the Philippine Branch was a third. Cree’s family was evan- ed by William D. Lee (1991-2000)39 and was approved, but was short-lived. The gelized by a disciple of Aimee Semple John E. Maracle (2000-Present).40 Ukrainian Branch (1943), the Hungarian McPherson near the border of Canada In 1996, the Native American Fel- Branch (1944), the Polish Branch (1944) and the United States during Pentecos- lowship was established and immedi- and the Yugoslavian Branch (1945) were talism’s early decades.29 ately began to influence how missionary started during World War II. During the tenure of Herbert Bruhn, work was conducted among the Native These language groups gained addi- director of Home Missions from 1953- American brethren.41 John E. Maracle, tional standing in 1945, when they were 1957, Native American leaders were giv- who now serves as Chief of the Native placed under the supervision of Home en greater opportunities for leadership. American Fellowship, became the first Missions. A branch was deemed equiva- For instance, a number of Native Ameri- Native American to serve on the Execu- lent to a district council and had General can speakers were featured at the 1955 tive Presbytery in 2007.42 Presbytery representation and full Gen- Convention of the American Indian Fel- As of 2014, 150 U.S. missionaries eral Council membership. The only dis- lowship, held in Richmond, California.30 were serving Native Americans, includ- tinction between a branch and a district Additionally, regional camp meetings ing Alaska Natives.43 Maracle reports was that a branch was non-geographical and summer camps have been conducted that “there are about 190 AG churches and “confined to ministry among certain annually since the 1960s.31 By the end of on 104 reservations in the United States. races or language groups.” Branches 1960, there were 148 appointed workers This means that 150 reservations have were instructed to consult with Home among Native Americans.32 not even been touched. The goal of Na- Missions and to cooperate with geo- Several Native American Bible tive American ministries is to be on every graphical districts “in order to promote a

2014 AG HERITAGE 39 Commission on Ethnicity group in front of the Michael Cardone Media Center in Springfield, Missouri, August 14, 2008. Front row (l-r): John Palmer (general secretary), Doug Clay (general treasurer), Alton Garrison (assistant general superintendent), Samuel Asiedu (president, African Fellowship), Michel Beaudouin (president, Haitian Fellowship), Marie Beaudouin (spouse), Rudy Lolowang (president, Indonesian Fellowship), and George Wood (general superintendent). Second row (l-r): Malcolm Burleigh (president, Black Fellowship), Rodger Cree (between Clay and Garrison) (Native American Representative), Nilo “Jaren” Lapasaran (president, Filipino Fellowship), George Rafidi (president, Arabic Fellowship), and John E. Maracle (to left of George Wood) (president, Native American Fellowship and Executive Presbyter). Third row (l-r): Victor Joseph (president, Southern Asia Fellowship), Clemente Maldonado (superintendent, Midwest Latin American District), Talosaga Vanilau (president, Samoan Fellowship), Felix Halpern (president, Jewish Fellowship), Isikeli Tuirable (president, Fijian Fellowship), Filimone Mau (president, U.S. Tongan Fellowship), Gary Jones (superintendent, Gulf Latin American District), Moses Cao (president, Vietnamese Fellowship), Juan Suarez (superintendent, Puerto Rico District), Viktor Prokhor (Slavic Fellowship Representative), and Zollie Smith (executive director of U.S. Missions). Back row (l-r): Emory K. Dively (president, Deaf Culture Fellowship), Daniel Miller (superintendent, German District), Joel F. Costa (superintendent, Brazilian District), Rafael Reyes (superintendent, Spanish Eastern District), Dennis Rivera (superintendent, Central Latin American District), and Sergio Navarrete (superintendent, Southern Pacific Latin American District). spirit of fellowship between them.”45 recognition that the Assemblies of God the creation of ethnic/language fellow- The 1973 General Council acted to had not fully lived up to the interracial ships, consisting of churches affiliated make language branches into districts, ideal of Azusa Street. from various districts for the purpose and it was recognized that “the territory The 1989 General Council adopted of “exchanging information and facili- of such a district is confined to ministry a resolution that opposed “the sin of tating evangelism and the establishing among certain language groups, and its racism in any form” and called for re- of churches within its group.”48 Ethnic/ geographical areas of operation may pentance from those who participated language fellowships fell under the over- therefore overlap or coincide with that of in racism “through personal thought sight of U.S. Missions.49 one or more District Councils.”46 Non- or action, or through church and social In 1997, the General Council voted Anglos were growing in prominence in structures.”47 While delegates resolved to add representatives from the ethnic/ the Assemblies of God. Church leaders to work against racism and to seek rec- language fellowships to the General sought ways to encourage the develop- onciliation, structures were not imple- Presbytery and to expand the Executive ment of new leaders within these groups mented to carry out this goal, so it had Presbytery to include a representative and to better include them in national little actual effect. This changed when from the ethnic/language fellowships. structures. At the same time, there was the 1995 General Council authorized These structural changes yielded sig-

40 AG HERITAGE 2014 nificant results. Ethnic minorities were Deaf culture, prisoners and non-English Department in 1985.58 Eight men have now better represented in the highest speakers in the United States. Interest- served as director of Intercultural Min- governing bodies within the Assemblies ingly, at that time Spanish speakers were istries: Paul R. Markstrom (1973-1980), of God. Perhaps the most obvious result under the oversight of the Foreign Mis- Raleigh J. Farrell (June 1982-1984),59 was the 2007 election of Zollie Smith as sions Department (now Assemblies of James S. Kessler (October 1984-1994), director of Assemblies of God U.S. Mis- God World Missions).53 David Moore (1994-2000), Stephen sions. He had become known across the The Home Missionary Division was Tourville (2000-2002), J. Patrick Fiore Fellowship when he served as the execu- renamed Special Ministries Division in (2002-2003), Scott Temple (2003-2009) tive presbyter representing the ethnic/ 1957.54 In 1973, the General Council and Malcolm Burleigh (2009-Present).60 language fellowships. made three additional changes that af- The needs of this flourishing, non- Present and Future Work Anglo constituency led to the formation of Intercultural Ministries in 2009 of a new office — Ethnic Rela- U.S. missionaries associated with tions, which operated under the general Intercultural Ministries work in diverse superintendent. Scott Temple left his fields such as compassion ministries, post as director of Intercultural Minis- urban missions, disabilities ministries, tries and was appointed director of Eth- gypsy ministries, ministry to Muslims, nic Relations. According to AG News, cults, and various cultural groups within the director of Ethnic Relations was giv- America. The eight major mission fields en the responsibility to chair meetings, with national field representatives are “serving as a resource to the presidents Deaf Culture Ministries, Persons with of existing fellowship/language groups, Disabilities, Jewish Ministries, Minis- providing opportunities for these groups try to Muslims, Alaska Native Minis- to grow and be strengthened, assisting tries, Ethnic Ministries, Native Ameri- groups desiring to pursue conference or can Ministries and Blind Ministries. In district council status, help fellowship 2013, Intercultural Ministries worked groups focus on discipleship and build- with 324 U.S. missionaries and spouses ing up churches, as well as other respon- and reported 4,381 ethnic church con- sibilities.”50 The current director of Inter- gregations and four intercultural Bible cultural Ministries, Malcolm Burleigh, schools.61 Intercultural Ministries mis- came to the office in 2009. He served as Mildred Whitney, a pioneer sionaries are trained and equipped to the president of the National Black Fel- in ministry to the blind, at a share the gospel cross-culturally within lowship from 2008 to 2012. He became braille typewriter at her home in the United States. They “teach, preach, the first non-Anglo to serve as director. Pewaukee, Wisconsin. Circa early resource, train, feed, pray, comfort, By 2013, non-whites constituted over 41 1960s. build, repair, counsel — using the gifts percent of Assemblies of God adherents and talents God has given them and do- in the United States.51 fected the Special Ministries Division.55 ing whatever it takes to reach our nation” First, the name was changed to the Spe- — so that none perish.62 Intercultural cial Ministries Department. Second, Assemblies of God members can Ministries Department the supervision and administration of engage in intercultural ministries in two (1945-Present) all works of the Special Ministries De- ways. First, look for opportunities to im- The Intercultural Ministries Depart- partment, excluding Teen Challenge, pact the world. Sometimes, impacting ment was first established in 1945 as was placed under the oversight of the the world may be as simple as going to the “Home Missionary Division” with- districts where the works were located. a neighbor across the street. Second, do in Home Missions.52 At that time, U.S. Teen Challenge fell under the authority everything possible to connect people to Missions consisted of the Church Exten- of its own appointed representative.56 the Spirit of the Living God, who wants sion Division and the Home Missionary Third, foreign language branches with all people to come to Him as a diverse Division. The Home Missionary Divi- at least 12 churches became foreign lan- family. Intercultural Ministries helps to sion’s purpose was to oversee missions guage districts and were removed from accomplish the Great Commission in the work among diverse population groups, the purview of Home Missions.57 United States by resourcing Assemblies consisting of Jews, Alaska Natives, The Special Ministries Department of God missionaries to reach the nations African-Americans, Native Americans, was renamed the Intercultural Ministries within our nation.

2014 AG HERITAGE 41 List of All Intercultural Branches, Districts and Fellowships63

Ethnic/Language Groups: Dates Notes

African Assemblies of God Articles of fellowship adopted September 27, 2003. Approved by the 2003- Fellowship, USA Executive Presbytery, November 18-19, 2003.

Arabic Assemblies of God 2005- Approved by the Executive Presbytery, November 15-16, 2005. Fellowship, USA

Brazilian District 2003- Approved by the Executive Presbytery on January 21, 2003.

Central District/Distrito Central (formerly Central District, which was 1972- Formed from the Latin American District. previously called the Central Latin American District)

The 1945 General Council encouraged the creation of the branch. A study committee was appointed at the 1947 General Council to make recommendations to the 1949 General Council regarding Colored Branch the branch. No recommendations were made and the branch was never approved. A separate National Black Fellowship was formed in 1989.

Originally known as Cowboy Church Fellowship. Approved by the Executive Presbytery, November 15-16, 2005, with Cowboy Fellowship 2005- the understanding they would not have General Presbytery representation as other fellowships.

Ethiopian Fellowship 2011- Approved by the Executive Presbytery, June 9-10, 2011.

Established in 1976. Fellowship status was given by the Executive Filipino-American Christian Fellowship 1976- Presbytery, November 11, 1997. Updated in Executive Presbytery of the Assemblies of God minutes, January 17-18, 2006.

Florida Multicultural District (formerly Formerly part of the Spanish Eastern District. Organized January 1981- Southeastern Spanish District) 29-31, 1981. Name changed to Florida Multicultural District in 2013.

German District (formerly German Organized at New Castle, Pennsylvania, November 17-24, 1922. In 1922- Branch) 1973 it became known as the German District.

Ghanaian Assemblies of God 2011- Approved by the Executive Presbytery, June 9-10, 2011. Fellowship, USA

Originally organized as Hellenic Protogonos Apostolic Ecclesia (Greek Original Apostolic Church), the Greek Branch was Greek Branch 1953-1968 recognized by the General Secretary on August 14, 1953. By 1962 it was known as the Greek Branch. It disbanded in 1968.

Formed from the Latin American District. Dissolved to create four Gulf Latin American District 1972-2012 new Hispanic districts.

Haitian American Fellowship 2005- Approved by the Executive Presbytery, June 6-8, 2005.

Hmong National Fellowship Approved by the Executive Presbytery, March 1996; updated June 1996- 9-11, 2003.

Hungarian Branch 1944-1960

India Fellowship of North America Began in 1993. Approved by the Executive Presbytery, September (or Assemblies of God India 1993- 18-19, 2007, along with its Articles of Fellowship. Fellowship of America)

42 AG HERITAGE 2014 Organized in Syracuse, New York, on January 15-17, 1948. Italian District (formerly Italian Branch) 1948-1990 Disbanded on November 30, 1990.

Korean District (formerly Assemblies The organizational meeting was held in Springfield, Missouri, in 1982- of God Full Gospel Korean Council) February 1982.

Korean Fellowship 2003- Approved by the Executive Presbytery, March 18-19, 2003.

Originated in 1918 as the Latin Conference of the Texas District and became the Latin American District in 1925. The Latin American Latin American District (formerly Latin District birthed the Spanish Eastern District in 1956 and ultimately 1918-1971 American Conference) split into four additional districts on January 1, 1972: Gulf Latin American District, Central Latin American District, Midwest Latin American District, and the Pacific Latin American District.

Midwest Latin American District 1972- Formed from the Latin American District.

National Black Fellowship of the Emerged from the Inner-City Workers Conference, which began in 1989- Assemblies of God the late 1970s. Formed in 1989. Approved March 27, 1990.

National Chinese Fellowship of the 2003- Approved by the Executive Presbytery, June 9-11, 2003. Assemblies of God

National Deaf Culture Fellowship of Approved by the Executive Presbytery as “Deaf Culture Ministries” 1992- the Assemblies of God on September 22, 1992.

Established in 1990. Official Fellowship status was given by the National Fijian Fellowship 1990- Executive Presbytery, November 11-12, 1997. Updated in Executive Presbytery minutes, January 17-18, 2006.

National Indonesian Fellowship (or Indonesian Fellowship of the 2004- Approved by the Executive Presbytery, November 16-17, 2004. Assemblies of God)

National Jewish Fellowship of the Established May 2008. Approved by the Executive Presbytery, June 2008- Assemblies of God 2-4, 2008, along with its Articles of Fellowship.

Originally proposed as National Russian/Ukrainian Fellowship in 1992, it became the National Slavic Fellowship and was approved National Slavic District (formerly 2002- by the Executive Presbytery, November 19-20, 2002. Became a National Slavic Fellowship) district with the approval of the Executive Presbytery, June 2-4, 2008, and the 2009 General Council.

Native American Fellowship of the Began January 1, 1996, with Fellowship status. Given approval by 1996- Assemblies of God the Executive Presbytery, September 25, 1996.

Approved by the Executive Presbytery, September 21-22, 2010, Nigerian AG Fellowship, USA 2010- along with its Articles of Fellowship.

Northern Pacific Latin American 1998- Formed from the Pacific Latin American District. District

Formed from the Latin American District. Split in 1998 to form the Pacific Latin American District 1972-1998 Northern Pacific Latin American District and Southern Pacific Latin American District.

Organized in 1938 as the Philippine District Council, although it was not officially recognized as a district by the AG. It was led by an AG minister and recognized as a branch in 1940 or 1941. Its primary Philippine Branch 1940? - ? function was to host an annual conference of Filipino AG ministers and members who lived in the U.S. It had a working relationship with various west coast districts.

The Polish Branch was formed in May 1944 and dissolved in Polish Branch 1944-1960 September 1960.

2014 AG HERITAGE 43 The Portuguese Fellowship was recognized in 1994 and organized Portuguese District (formerly 1994-2003 as a district in 1998. The Portuguese District was dissolved by Portuguese Fellowship) action of the General Presbytery on September 23, 2003.

Formerly part of the Spanish Eastern District and approved as a Puerto Rico District 1975- separate district by the General Presbytery in August 1975.

Romanian Fellowship of the 2003- Approved by the Executive Presbytery, January 21-22, 2003. Assemblies of God

Russian Branch 1945-1960 The Russian Branch was formed in 1945 and dissolved in 1960.

Articles of Fellowship were signed on December 30, 2003. It Samoan District (formerly Samoan 2003- became the Samoan District upon approval by the 2013 General Fellowship of the Assemblies of God) Council.

Second Korean District 2005- Approved by the Executive Presbytery on January 18, 2005.

Formed from the Gulf Latin American District. Approved by the 2011 South Central Hispanic District 2011- General Council.

Southern Asia Fellowship of the Approved by the Executive Presbytery, November 12-14, 2007, 2007- Assemblies of God along with its Articles of Fellowship.

The Southern Latin Conference and the Mid Atlantic Hispanic Conference within the Southeastern Spanish District merged and Southern Latin District 2013- became the Southern Latin District upon approval by the 2013 General Council.

Southern Pacific District (formerly Formerly part of the Pacific Latin American District. Name changed Southern Pacific Latin American 1998- to Southern Pacific District in 2009. District)

Originally formed in 2006 as a conference of the Southern Pacific Southwest District (formerly Arizona Latin American District. Approved by the Executive Presbytery in 2008- Latin District) June 2008 to become the Arizona Latin District. The 2009 General Council approved a name change to Southwest District Council.

Formed from the Latin American District in 1956 as the Spanish Spanish Eastern District (formerly 1956- Eastern Convention. The name was changed to Spanish Eastern Spanish Eastern Convention) District Council on August 15, 1957.

Formed from the Gulf Latin American District. Approved by the 2011 Texas Gulf Hispanic District (formerly 2011- General Council. The name changed to Texas Gulf Hispanic District Texas Gulf Spanish District) Council in 2013.

Formed from the Gulf Latin American District. Approved by the Texas Hispanic District 2010- Executive Presbytery, September 21-22, 2010, and ratified by the 2011 General Council.

Approved by the Executive Presbytery, March 15, 2002. Amended Tongan Fellowship (Or U.S. Tongan 2002- its Articles of Fellowship, Executive Presbytery minutes, January Assemblies of God Fellowship) 20-21, 2004.

Ukrainian Branch 1943-1971 The Ukrainian Branch was recognized on September 17, 1943. It dissolved on December 31, 1971.

Vietnamese Fellowship of the Approved by the Executive Presbytery, September 18-19, 2007, 2007- Assemblies of God along with its Articles of Fellowship.

Formed from the Gulf Latin American District. Approved by the 2011 West Texas and Plains District 2011- General Council.

Yugoslavian Branch 1945-1961?

44 AG HERITAGE 2014 April 26, 1941, 9. 1982 is American Indian College. Joseph J. 14“Revival Among the Apache Indians,” Saggio, “Alta M. Washburn: Trailblazer to the William J. Molenaar Pentecostal Evangel, August 8, 1942, 7. Tribe, Assemblies of God Heritage 27 (2007): 31. (M.Div., AGTS) is 15“Indian Missions in Wisconsin,” Pentecostal 34The school was founded in January 1968 by digital archivist Evangel, June 5, 1955, 13. 16 Pauline Mastries, Charles Hadden and Hubert at the Flower Editor’s note in L. E. Davis, “Pueblo Indian Boese under the name Eastern Indian Bible Missions,” Pentecostal Evangel, March 9, Institute and was located near Fayetteville, NC. Pentecostal 1958, 12. The name was changed to Native American Heritage Center, 17Mr. and Mrs. Warren A. Anderson, “Among Bible College in 1994. Springfield, the Indians,” Pentecostal Evangel, September 35This school was originally called Good 24, 1927, 11. Shepherd Indian Bible Institute in Mobridge, Missouri. 18Mrs. D. L. Brown, “Among the Indians of South Dakota, and was opened in 1970 by Leo California,” Pentecostal Evangel, February 1, and Mildred Bankson. It changed its name to NOTES 1930, 13. Central Indian Bible College and eventually 19 moved to Rapid City, South Dakota, and then “Indian Church at Hoopa now an Assembly of changed its name to Black Hills Indian Bible God,” Pentecostal Evangel, March 5, 1927, 21. College. That school transitioned into Institute 1“Minorities expected to be majority in 2050”: 20Jim Dempsey, “Assemblies of God Ministry for Ministry Development, a distance learning http://articles.cnn.com/2008-08-13/us/census. to Native Americans, Part 1,” Assemblies of program made available principally to Native minorities_1_hispanic-population-census- God Heritage 22:2 (Summer 2002): 8. The Americans. bureau-white-population?_s=PM:US (accessed first indigenous Native American church is 36Established in 1962 through the efforts of April 2, 2012). credited to Charlie Lee who founded a church Arvin and Luana Glandon along with Kenneth 2Robert W. Pirtle, “Overview of Mission in Shiprock, New Mexico, which became Andrus, this school closed in 2009 and became America,” Pentecostal Evangel, August 4, self-supporting in 1973. It has been stated the Alaska District School of Ministry. that Charlie Lee was the first Home Missions 1985, 18. The name U.S. Missions Division or 37 appointed missionary in March 1952. See General Council Minutes, 1977, 66-67. U.S. Missions was originally called the National 38 Home Missions Department and had different “Native American Ministry,” typed manuscript, Angela Tarango, “‘Choosing the Jesus Way’: names throughout its history. Name changes [1988?], p. 1. FPHC. Ruth Lyon states that Lee The Assemblies of God’s Home Missions to for U.S. Missions: National Home Missions was “the first official appointment on record American Indians and the Development of a Department, 1937-1973; Division of Home of a national home missionary.” See Ruth A. Pentecostal Indian Identity” (Ph.D. Thesis, Missions, 1973-2001; Assemblies of God Home Lyon, compiler, A History of Home Missions Duke University, 2009), 237-239, 266. of the Assemblies of God (Springfield, MO: Missions, 2001-2003; Assemblies of God U.S. 39“Full-time Indian representative named,” Missions, 2003-Present. Division of Home Missions, 1992), 30. 21 Pentecostal Evangel, April 14, 1991, 28. 3 General Council Minutes, 1929, 81. James S. Kessler, “New Dimensions in 40Tarango, 266. Mission America,” Pentecostal Evangel, 22General Council Minutes, 1943, 50-51. 41Angela Tarango, “Assemblies of God August 4, 1985, 26. 23 General Council Minutes, 1945, 69. Missions to Native Americans,” Assemblies 4 Intercultural Ministries brochure, 2011. 24“First Indian Convention,” Pentecostal of God Heritage 29 (2009): 50 5General Council Minutes, 1937, 96. Evangel, April 10, 1948, 10-11. 42Ibid., 46. 25 6General Council Minutes, 1941, 62. The report Ibid., 11. 43Faces in the Field U.S. Missions Statistics, also mentions Alaska and Hawaii being part of 26“Glorious Indian Conference,” Pentecostal 2014, 2. the Home Missions Department’s work. Evangel, October 30, 1948, 12. 44John E. Maracle, e-mail to Lindsie Page- 7 General Council Minutes, 1943, 33-34. 27Andrew Maracle, application for ordination, Billeter, February 10, 2012. 8Due to the length of this article, this section ministerial file, FPHC. He is the uncle of John 45General Council Minutes, 1945, 35. will not cover ministries to Hawaii or Hispanic E. Maracle. 46General Council Minutes, 1973, 88-89. missions since these soon came under the 28 John T. McPherson and Phil Taylor, Chief: 47 oversight of Foreign Missions, even though both My Story (Tulsa: Carbondale Assembly of God, General Council Minutes, 1989, 117-118. were later added to the U.S. Missions Division. 1995), 140. 48General Council Minutes, 1995, 41. However, the Spanish-language districts will 29 49 be mentioned later in the Ethnic-Language Darrin J. Rodgers and Angela Tarango, oral Scott Temple, e-mail to the author, February Districts portion of this article. Also, Teen history interview with Rodger A. Cree, August 15, 2012. There was no General Council Challenge, prison ministry, chaplaincy, Jewish 9, 2006. resolution or constitutional requirement for the ministry, blind ministry, and deaf ministry will 30“American Indians Meet,” Pentecostal ethnic/language fellowships to be “coordinated, not be covered here due to length restrictions. Evangel, June 12, 1955, 10. Also, for short supervised or overseen” by U.S. Missions or For histories regarding these ministries, see: biographies of Native American missionaries the Intercultural Ministries director from 1995- US Missions: Celebrating 75 Years of Ministry see: Ruth Lyon, “Evangelizing the American 2009. However, some of the ethnic/language (Springfield, MO: Gospel Publishing House, Indian,” Pentecostal Evangel, September fellowship constitutions state they were formed 2012). 24, 1961, 18-19; Ruth Lyon, “Evangelizing “through the Office of the Executive Director of the Assemblies of God U.S. Missions,” 9Watt Walker and William H. Boyles, the American Indian,” Pentecostal Evangel, October 15, 1961, 22-23; Ruth Lyon, with the director of Intercultural Ministries ministerial files. FPHC. serving the given ethnic/language fellowship 10 “Evangelizing the American Indian,” Clyde Thompson, “Amongst the Indians,” Pentecostal Evangel, October 22, 1961, 18-19. in an advisory capacity. Christian Evangel, July 27, 1918, 5. 50 31 “Temple appointed as director of Ethnic 11 Ruth Lyon, “Indian Camps Spark Revival!” [Jorgen P.] Thorkildson, “Among the Indians,” Pentecostal Evangel, October 30, 1960, 8-9. Relations,” Assemblies of God News, October Pentecostal Evangel, May 26, 1923, 5. 32 12, 2009. 12 “Statistical Report of Assemblies of God 51 W. H. Solmes, “Among the Navahos,” American Indian Missions for 1960,” typed 2013 AG Statistical Reports. Pentecostal Evangel, August 7, 1937, 9. manuscript, 2. FPHC. 52General Council Minutes, 1945, 35. The Also see: Mr. and Mrs. W. H. Solmes, “What 33 Home Missionary Division was later renamed About Our Neighbors—the Navajo Indians?” Founded September 23, 1957, by Alta Pentecostal Evangel, April 9, 1938, 6. Washburn as the All Tribes Indian Bible School. 13 In 1967, the school was renamed American Continued on page 65 “Kiowa Indian Work,” Pentecostal Evangel, Indian Bible Institute. The current name since

2014 AG HERITAGE 45 The first 3 superintendents of the Latin American District. (L-r): José Girón (3rd supt.), Demetrio Bazan (2nd supt.), and H. C. Ball (1st supt.). Taken at Chama, New Mexico, March 1939. “Silent No More”: Latino Assemblies of God Leadership Under Demetrio Bazan and José Girón

By Gastón Espinosa

he social and religious landscape of the American Spanish-speaking assemblies. Southwest began to change in the early twentieth The two men who followed Ball — Demetrio Bazan (1939- Tcentury. The confluence of two events — the Mexi- 1958) and José Girón (1959-1971) — proved to be able leaders can Revolution and the birth of the Pentecostal movement — and laid the foundation for burgeoning growth among Hispan- would alter the lives of countless refugees who fled Mexico. ics in the Assemblies of God in the United States. However, Ba- In America they found not just shelter from the war, but a pro- zan and Girón — and the thousands of other Hispanic preachers found religious transformation. Thousands accepted Christ and who worked tirelessly to spread the gospel and build the Asam- were baptized in the Holy Spirit — in refugee camps along the bleas de Dios — went largely unnoticed in the history books. borderlands, in small gospel missions, tents, schoolhouses, and In 1979, Victor De Leon wrote The Silent Pentecostals: A homes. Biographical History of the Pentecostal Movement Among the These refugees were first converted by pastors, evangelists, Hispanics in the Twentieth Century. It was the first significant and who traced their Pentecostal origins to William J. Sey- attempt to tell the story of Hispanics in the Assemblies of God. mour’s Azusa Street revival in Los Angeles or Charles Fox Par- De Leon argued that the seeming silence of Hispanics in the ham’s Apostolic Faith mission in Houston. They and their Mex- history books was not due to a lack of action or evangelism, ican converts started small missions that joined the Assemblies but rather to the dearth of attention paid to Latinos within the of God after it was formed in April 1914. Signs with the words broader American society, including in the Assemblies of God. “Asambleas de Dios” began popping up in communities with He hoped that his history would pave the way for future retell- growing Hispanic populations. The Latino Assemblies of God ings of the Latino Assemblies of God (AG) story. work was pioneered by pastors and evangelists like Enemecio This historical account is an excellent foundation upon Alaniz, Antonio Ríos Morin, Arnulfo M. López, Rodolfo C. which others have since built. In 2014, this author answered De Orozco, Mr. Isabel Flores, George Joyner, John Preston, Felix Leon’s call by writing a history of the Latino AG from 1914- Hale, M. M. Pinson, and others throughout Texas and northern 2014 titled Latino Pentecostals: Faith and Politics in Action. Mexico. They were joined by Henry C. Ball, a talented young This article, adapted from my book, gives voice to the testimo- Methodist-turned-Pentecostal preacher in Texas. Ball and Alice nies of Bazan and Girón — the first two Hispanic superinten- E. Luce became the most prominent Assemblies of God mis- dents of the Latin American District. sionaries to the new Mexican-Americans. In late 1918, Ball and Flores organized Hispanic ministers Demetrio Bazan and churches into a “Latin American Conference,” over which Born on December 22, 19003, in La Pesca, Tamaulipas, Ball served as the primary leader until he was named superin- Mexico, Demetrio Bazan’s father, Modesto, was a fisherman, tendent.1 This conference became the Latin American District and his mother, Dolores Peña, a housewife. A turning point Council in 1929.2 Ball continued to lead the District until 1939, came when Demetrio was nine. His father died, and his mother when a new generation of Hispanic leaders began leading the could no longer care for him. He was adopted by a wealthy fam-

2014 AG HERITAGE 47 towns. He was a trader. Hard work, a dose of Mexican humor, and an entre- preneurial spirit were de los Santos Coy trademarks — and these qualities came to describe Bazan aptly as well. When the fires of the Mexican Revo- lution swept through northern Mexico, like thousands of others, the de los Santos Coy family fled to Matamoros, Tamaulipas, just across the Rio Grande River from Brownsville, Texas. Rafael opened a grocery store. Their hopes for a new life were dashed after revolutionary general Venustiano Carranza’s troops ar- rived and ransacked the town and their shop. They fled across the border into Brownsville, where they stayed with Ra- fael’s cousin Manuel until they settled in Sarita, Texas. The family found work with the rail- road and in the cotton fields in Kings- ville, close to where Henry C. Ball set up his tent ministry. The Bazans first met Ball because Demetrio’s mother, Dolores, washed his clothes. Ball invited her to church. In time, Ball’s messages began to sink in, and in the fall of 1917 Demetrio reportedly went for- ward at one of the altar calls to accept Jesus Christ as his Savior and Lord. Demetrio was born again. Ball discipled and disci- plined him (Demetrio liked to play prac- tical jokes as a youth, such as throwing a cat into Ball’s Sunday morning worship services). When it came to living a disciplined Christian life, Demetrio was in every way Ball’s protégé: he taught him how to memorize Scripture and, after Demetrio Demetrio Bazan, Josue Cruz, Ruth Bazan, and H. C. Ball were featured moved out on this own in 1918, Ball al- on the cover of the October 1940 issue of La Luz Apostolica. Ball was the lowed him to rent a room at his home in founding editor of the periodical in 1916. The Flower Pentecostal Heritage exchange for chores. It was not long be- Center has located and digitized 330 different issues (1936-1973) of La fore Demetrio met and fell in love with Luz Apostolica, which are accessible for free on its website. The FPHC a beautiful Mexican-American parishio- is missing most issues prior to 1940. If you have old issues of La Luz ner named Manuelita (“Nellie”) Treviño, Apostolica, please contact the FPHC. originally from Helotes, Texas. Nellie was born on November 19, ily, Rafael and Epimenia de los Santos a clothing store, a bar, a silver shop, and 1898.4 Her mother had died in December Coy. a grocery store. He had also worked as a 1914, which left Nellie devastated and Rafael had an entrepreneurial streak, mailman and watchmaker. At one point, depressed. Her depression gave way to which shaped Demetrio’s can-do atti- he also owned three mule trains, which a greater sense of hope after AG evange- tude. At various times, his father owned brought supplies back and forth between lists M. M. Pinson and R. D. Baker be-

48 AG HERITAGE 2014 gan tent meetings not far from where she (CLADIC), the Bazans went with him. This is where he met Miguel Guillén, was living with her younger siblings in Demetrio served in a number of leader- someone first converted in Los Indios in San Antonio.5 Pinson had been brought ship capacities and helped edit and pub- 1916. The Bazans’ ministry grew rapidly into the Pentecostal experience through lish Olazábal’s periodical El Mensajero in just a few years and they sent out a Gaston B. Cashwell, who had attended Cristiano (The Christian Messenger). number of evangelists such as Pedro and the Azusa Street revival and spread Pen- The Bazans’ defection must have Elvira Perales, Horacio Menchaca, and tecostal message throughout the South. hurt Ball deeply. In truth, the Bazans Josue Cruz, all of whom went on to il- This established another spiritual link were never completely comfortable with lustrious careers in the AG.9 between Seymour’s Azusa revival and having to choose between Olazábal and As their ministry was booming, the Latino AG in Texas. Ball. Demetrio had a change of heart af- in 1929 Ball asked the Bazans to take At that first revival meeting, Nel- ter Nellie felt they should return to the over his 400-member Templo Cristiano lie reportedly asked Jesus Christ to for- give her sins and to be her Savior and Lord. She wrote about how she found new optimism and purpose in life, and soon she was called to preach the gos- pel and evangelize the Spanish-speaking people.6 She became friends with Deme- trio, and after a courtship the two were married on February 18, 1920. Ball of- ficiated at the wedding in the newly- constructed San Antonio church, Tem- plo Cristiano, which built on the earlier work of Mexican AG evangelists such as Arnulfo M. Lopez.

Under Ball’s Mentorship Both Demetrio and Nellie felt called to the ministry and were ordained to- gether on January 25, 1920, less than Congregation in front of Templo Cristiano in San Antonio, Texas in 1920. a month before their wedding.7 This This church was first pastored by H. C. Ball and later by Demetrio Bazan. practice of ordaining husband and wife evangelistic, missionary, and/or pastoral AG. The Bazans returned to the Latino in San Antonio, something that at first teams was a common practice in the La- AG in November 1924. Ball was elated. sounded great until Demetrio discov- tino AG and has historically been one of Bazan was one of Olazábal’s most im- ered that brother Ball planned to remain the ways women have secured ministe- portant protégés, and the return was a in the congregation. He said he had to rial credentials. The Bazans went on to major vote of confidence for Ball and step down since he was so busy with his raise a large family and see a number of one that also inspired others to do the publishing, editorial, and supervisory their children go into the ministry. same.8 work. The Bazans were not thrilled with Ball sent the Bazans to assist an- After co-pastoring the church in the idea of pastoring Ball’s congregation other minister, Francisco Olazábal, in Kingsville for a short while, Bazan and knew they would always be under El Paso three months later, after he him- started his own itinerant ministry with Ball’s watchful gaze. However, they also self declined Olazábal’s request to join Rev. Guadalupe Flores. Like Enemecio knew they could not say no to Ball. Rec- him. The timing was good: Olazábal’s Alaniz, Antonio Ríos Morin, Francisco ognizing he needed help, Bazan asked evangelistic work was converting hun- Olazábal, Agustin López, and others, Josue Cruz to become his associate pas- dreds, and he desperately needed work- they conducted evangelistic services in tor. Both then accepted the offers and ers. The Olazábals and the Bazans tents throughout the region. After this, worked hard to grow the church.10 became close friends and shared their Bazan pioneered the AG work in Laredo trials, tribulations, and joys. As a result, before moving on to Houston to organize Pioneering in Colorado when Olazábal left the AG in 1922 and a new church. He erected a 20- by 30- As was his custom, Bazan spent an formed his own organization, the Latin foot tent on the corner of Commerce and enormous amount of time in prayer and American Council of Christian Churches Buffalo and began evangelistic services. private devotions. In 1932, he received a

2014 AG HERITAGE 49 trio. In 1939, he moved his family and the Latin District Office to the strategic railroad hub of El Paso, where he sought to convert the masses pouring into the United States. Demetrio Bazan was reportedly a good preacher, an excellent adminis- trator, and a confident but humble and hard-working leader. Although not a graduate of Latin American Bible Insti- tute (LABI), he was a high school gradu- ate (something many LABI students had not accomplished), mentored by Ball and Olazábal, and a keen student of the Bible and doctrine, especially of end times . His doctrinal studies came in handy in his energetic debates with the Oneness Apostolics in Colorado and in Demetrio and Nellie Bazan, 1939. his pastoral training seminars. strong impression from the Holy Spirit young man named José Arroyo. Arroyo Bazan’s Leadership Style to leave San Antonio and to pioneer a told Bazan that the night before he had In many ways the election of Ba- Pentecostal work in Denver, Colorado had a dream which led him to a certain zan signaled a decisive turning point in — a true mission frontier for the Latino house. That morning he went over to the history of the Latino AG. Although Pentecostal movement. Bazan relayed that house and asked the owner if it was Bazan and Ball were similar in their vi- his experience to Ball, and in effect available for rent. The owner said it was, sion and the organizational structure pulled rank by telling him that God was and he promptly gave Arroyo the keys, they used, Josue Sánchez wrote that they calling him elsewhere. The church board which he in turn handed over to the Ba- “were a study in contrasts.... Bro. Ball refused Bazan’s resignation. However, zans. The Bazans raised their family in took an authoritative role in instructing after realizing that Bazan might leave the the home for many years and believed how he wanted things done whereas Bro. AG if his resignation was not accepted, that God had provided it to confirm their Bazan was much more democratic in his Ball and the board gave their blessing, decision to pioneer the work in Colo- way of managing the church.”14 and Josue Cruz became senior pastor in rado. 13 Although remarkably foolhardy The Latino AG grew under Bazan Bazan’s place. They had little choice. by today’s standards, this story of simple because of his democratic style, evange- Demetrio was Ball’s most talented faith and “God’s providence” in the face listic drive, and the influx of thousands minister and could one day run the of uncertainty was and continues to be of Mexican laborers during the bracero movement when Ball retired. Ball led the repeated in the Latino AG. program, which was launched in 1942 to fund-raising effort to finance the move. The Bazans not only pioneered the meet labor shortages during World War Though the Bazans were grateful for the AG work in Denver but also won over II.15 The bracero program grew from 500 help, it also left them in Ball’s debt. The a number of independent pastors and Mexican contract workers in September San Antonio congregation had grown missions, like J. F. Mares (Grand Junc- 1942 to over 220,000 in 1947.16 This attached to the Bazans. As they slowly tion), Carlos Trujillo, Enrique Lucero, massive influx provided a rich field from drove out of town, the congregation fol- Agustin López and Edwardo Duran which Bazan and his compatriots reaped lowed them to the outskirts and waved (Greeley), and Salomon Mendoza and a harvest.17 In a matter of just two years, goodbye as they left to pioneer the work José Aguilera (Gill), among others. The the Latino AG grew from 170 congrega- in the Rocky Mountain state in complete Bazans pioneered the work in Trinidad, tions and 3,765 members in 1939 to 172 freedom and with room to grow.11 Pueblo, and La Veta, and other small co- churches, over 300 ministers, and 5,344 The Bazans arrived on September lonias scattered throughout the region. members by 1941. Bazan claimed that 12, 1932, without any major funding, The Bazans’ church quickly became the the actual number of Latino AG adher- cold-weather clothes, or even a place to mother church in the region, and many ents was well over 8,300 people.18 live.12 They had stepped out in faith. The of the pastors patterned their life, work, Despite these developments, Ball first person they met in Denver was a and even crewcut hairstyle after Deme- still exercised considerable influence in

50 AG HERITAGE 2014 the Latino AG. In a decision that clearly gram. They secured educational material them all.22 However, the most important signaled his move away from Ball, Ba- from AG headquarters. decision was to push for greater indepen- zan moved the Latino AG headquarters In another bold move that signaled dence and autonomy. from San Antonio to El Paso (over 550 his quest for independence from Ball, Bazan had served the AG well and miles west) in 1939 and then on to New in 1945 he moved the LABI from Sas- left a lasting impact on the movement. Mexico in 1953. He then reorganized the pamco in South Texas to Ysleta, a sub- For despite his brief time with Olazábal Latino AG from Ball’s eleven confer- urb of El Paso, the key Mexican gateway from 1922 to 1924, he had served the ences to just four. He hired four full-time into the United States. This was the loca- AG as a pastor, evangelist, and church rather than part-time superintendents. tion of the first Assemblies of God Latin planter from 1920 to 1939 and as super- This resulted in better supervision, coor- American Bible school that Francisco intendent from 1939 to 1958. In a day dination, and systematic evangelization Olazábal had opened in 1922, though it and a profession where ministerial turn- and spiritual oversight.19 lasted less than one year. This location over was high and the temptations of life When a young Jesse Miranda asked also made it easier to reach out to stu- lured many to pursue other lines of work, Demetrio Bazan why he moved the dents in Chicago, Denver, and the Mid- Bazan, like Ball before him, was report- headquarters so far west, Bazan told him, west.21 edly a rock of stability in a tumultuous “Son, we stay close enough to the Gen- In order to accommodate the grow- sea. With his confidence, creativity, and eral Council in Springfield to learn from ing number of students in California, in spiritual commitment, he provided a role them, yet far enough way to do things 1949 he moved the LABI in East Los model for rank-and-file ministers. Per- haps this was his greatest gift to the AG — and likewise to his wife, Nellie. Bazan’s visionary leadership led to the rapid growth of the Latino AG, and by the 1950s it had surpassed the Latino Methodist and Presbyterian works as the largest Protestant movement among La- tinos in the Southwest. In fact, the Pres- byterian Church noted with alarm that it had to close a number of churches in the 1940s and 1950s due to “lack of numeri- cal and financial support,” though there is little reason to doubt that the growth of the Pentecostal movement also con- tributed to its decreasing market share. During this same period the Latino Latin American Bible Institute, Texas, circa 1940s. AG in the Southwest (not including the Spanish Eastern District) grew from 170 our own way.” Miranda stated that this Angeles (founded by Alice Luce in San churches and 3,765 members in 1939 to ability to maintain complete freedom Diego in 1926) to a larger tract of land in 325 churches, 600 ministers, and 20,000 and yet tap the larger denomination for La Puente, California. members (60,000 affiliates) by 1960. resources and support whenever they In an effort to provide theological As the decade of the 1960s approached, were needed was one of the reasons for education for ministers and congrega- Bazan realized that it was time for fresh the Latino AG’s success.20 tions in rural farm labor camps and leadership. After leading the Latino AG Another example of tapping the de- colonias, Bazan spent a good part of for twenty years, he decided to step nomination for its support came in 1945, his year traveling from camp to camp down.23 when Bazan secured inexpensive books conducting “minister’s institutes” and and teaching materials for theological setting up special seminars, especially José Girón education and training for pastors and for superintendents, who in turn did the The two natural leaders to replace laity. He passed a resolution to create the same for the ministers in their respective Bazan were José Girón and Josue Sán- first Sunday school director position, in- conferences. All these developments chez, both of whom had proved their stalled Epifanio Jaramillo, and in 1948 led one eyewitness to state that Bazan mettle and loyalty in the field as evange- worked with Jaramillo to create the first brought about “so many changes” that lists, church planters, and pastors, and as Sunday school convention teacher’s pro- it was simply impossible to enumerate the Latin District secretary, the post usu-

2014 AG HERITAGE 51 ally held prior to being elected superin- about a major increase in numbers, and Evangelist and tendent. However, Sánchez did not seek the larger Latino Presbyterian movement Church Planter the office. Girón was elected Latin Dis- in the Southwest witnessed a decline As a result of his newfound call- trict superintendent in 1958 and began from 3,874 to 3,444 members. 25 When ing, Girón conducted evangelistic and his administration on January 1, 1959.24 Girón first met the Pentecostals in Del revival crusades throughout southern Unlike Bazan, who was raised in Norte in 1932, the Mexican Presbyterian Colorado and northern New Mexico. the Pentecostal movement, Girón grew work was undergoing a small revival, He became a church planter, starting a up in the Mexican Presbyterian Church. and he thus would have found Pentecos- Spanish AG church in his hometown of He was one of many Mexican-American tal revival services attractive. Del Norte (1932–1933), and pastoring it Presbyterians during this period who As part of the revival, the Mexican for about a year before moving on to the joined the Pentecostal movement. The Presbyterian leaders were constantly on itinerant evangelistic trail. Over the next Presbyterians first pioneered the work in the lookout for young leaders. Girón’s decade, he planted and pastored eight the historic San Luís Valley in southern interest in the Bible caught the attention churches, in Alamosa, Colorado (1934- Colorado in the late nineteenth century. of his pastor, Manuel Sánchez. He en- 35; 1944-45); Questa, New Mexico In time, they opened a Mexican Presby- couraged Girón to attend seminary and (1935-38, 1942-43); Santa Paula, Cali- terian Church in Del Norte. By the mid- stated that the church had passed a reso- fornia; McPhee, Colorado; Taos, New lution to “subsidize his entire expense.” Mexico; Center, Colorado; and Chama, Girón, however, was unsure about the New Mexico.29 ministry. He also loved business and During this time, he also continued sports. The poverty he saw around him to pursue education. In 1943, he served was a daily reminder of what he wanted as a substitute teacher in the Taos el- to avoid. Although he had an interest in ementary schools and from 1944 to 1946 the Bible, he also realized that ministry pursued theological education through was tough work and often done without correspondence and graduated from earthly rewards.26 Light House Bible College in Rock- A critical turning point came after ford, Illinois, with a degree in theology. AG evangelist Paul Jones arrived in town He actively encouraged education and and began street evangelism. He passed praised Latino youth who went on to one out gospel tracts and invited Girón to of the Latin American Bible schools or his revival services. At the end of one of seminary. the services on February 3, 1932, Girón, Girón’s evangelistic and church- along with a Methodist minister named planting work made him a natural to R. D. Zook, received the baptism with serve as Bazan’s secretary from 1947 to the Holy Spirit.27 1959. While Bazan emphasized taking Girón was an excellent convert to the risks, Girón took a gradual approach to Pentecostal movement — smart, edu- change, in large part because most Lati- cated, athletic, and outward looking. He no ministers were not in favor of sweep- immediately began to imitate the evan- ing changes, given their own precarious gelist by trying to convert his friends existence. This gradual approach also and persuade his family to receive the reflected a little of Girón’s Presbyterian José Girón baptism with the Holy Spirit, and as a re- upbringing, which taught him that every- sult “precious souls began to accept the thing should be done decently and in or- 1940s, they began to witness a decline in Lord’s spiritual blessings.” In light of der. This measured approach to leading membership. In addition to the reasons this, Jones wrote a glowing letter to Ball and governing the Latino AG served him already noted, this decline was also due recommending that Girón be ordained and the movement well. to the competitive growth of Pentecostal, to the ministry. Surprisingly, Ball com- One of the first difficulties he ran Evangelical, and other millennial move- plied, and without even meeting him — into was the fact that the Latino AG was ments. much less examining his doctrine — sent still a set of loosely related conferences Between 1930 and 1935, the Del him an AG ministerial license on June without any constitution or bylaws. To Norte Presbyterian congregation wit- 29, 1932. A Mexican-American Pente- address this problem, at the 1960 “Con- nessed a little upsurge in numbers, from costal leader was born.28 stitutional Convention” in El Paso, Girón 51 to 61. However, this did not bring completed the process Bazan started by

52 AG HERITAGE 2014 requiring each conference to create and ing drives. adopt its own constitution and governing He also sought to meet the needs of bylaws. the ministers, sometimes taking money Although some feared that giving out of his own pocket to help others. each conference the power to create its This was the case for one pioneer Fresno own constitution might lead to revolt pastor, to whom he sent a $100 personal and possibly , this was not the check after the pastor’s wife had a baby, case. Nonetheless, the decision was a a quiet act that, once it became known, major gamble and a real test of Girón’s won him the praise of countless minis- leadership and the loyalty and support ters. The news of his self-sacrificial gen- of the conferences. However, the lead- erosity in this instance and many others ership knew Latinos preferred fraternal enabled him to win the hearts and loyalty relations over total independence, which of the pastors and people.31 could lead to isolation, lack of resources, Girón’s background also led him to and other difficulties. Moreover, because place a premium on education. During the conferences did this together and his administration, he and Epifanio Ja- largely in unison at the convention, and ramillo, Juan Romero, José Leyva, and because they drew on their constitutions Alex Bazan (son of Demetrio and Nellie) and bylaws as examples, in an odd way it pioneered new educational programs. In actually brought them closer to the larg- 1962, they set up the first national Latino er Latino District and General Council. AG Sunday school standards and curric- The end result, as reported by De Leon, ulum, which were actually more popu- was stronger ties to the AG because their lar in Latin America because U.S.-born “sovereignty was spelled out and so re- children preferred to speak in English. stricted.”30 This was the first major revision to the The result was a stronger sense of format of the Sunday school curriculum harmony across the conferences since since its 1935 initiation. They also trans- they each tended to borrow language lated into Spanish more General Coun- from other conference bylaws. Perhaps cil books, literature, tracts, and Sunday more important, the restructuring en- school material in order to promote abled each conference to allow the new greater theological harmony with the superintendents to work full-time in pro- mother organization. In 1966, in order to viding spiritual oversight and long-term build on the work pioneered by Bazan, vision for their conference. This also Girón installed the first District Mission- enabled them to provide the funding to ary Secretary (Alex Bazan), a pastoral send the four new superintendents to the appreciation program, and oversaw the General Council meetings, which they formal separation of the Spanish East- had often been unable to attend due to ern Convention into its own stand-alone their pastoral commitments and lack of Spanish Eastern District in 1956. In all funds. of these labors, he continued to build on Girón made a number of important the foundation laid by Bazan. contributions to the growth and develop- Despite Girón’s measured steps, he ment of the Latino AG. Like Bazan be- also realized that it was time for the La- fore him, he promoted personal and city- tino AG to fulfill the dreams of Olazábal, wide evangelism, revivals, and church Bazan, and countless others before him planting. He was the first superinten- by separating each conference into its dent, with the help of Epifanio Jaramil- own district on a par with Euro-Ameri- lo, to adopt the “Church Extension Plan” can AG districts. This was a risky propo- program within the district, specifically sition, but the African-American and aimed at raising funds for the construc- Mexican-American civil rights move- tion of new Latino AG churches, often ments, along with growing demands for through “penny” and tamale fund-rais- equal rights by former AG evangelists

2014 AG HERITAGE 53 A general presbyters meeting of the Latin American District Council at Templo Betania in Albuquerque, New Mexico, November 18, 1954. Standing (l-r): unidentified, Josue Sánchez, unidentified, Robert Avitia, Teodoro Bueno, Daniel Enriquez. Seated (l-r): unidentified, Alberto Gamez, four unidentified, Demetrio Bazan, Simon Franco, unidentified, Kenzy Savage, unidentified, H. C. Ball, and José Girón. like Reies López Tijerina, were begin- ences was overextended geographically. witnessed remarkable growth, increas- ning to have their quiet effect on Latino Second, he wanted to focus on evange- ing to 403 churches, 827 ministers, and AG leaders and how they viewed their lism and the charismatic renewal sweep- 21,000 members in 1970, the Council role in the AG. ing the nation, rather than administer- agreed to his conditions.34 The past history of their struggle for ing the district. And finally, he felt a They relayed their decision to the a voice, along with the struggles cur- very strong impression from God that General Superintendent in Springfield, rently taking place in society, created an he should resign.32 It was time for new Thomas F. Zimmerman. He agreed. So at environment ripe for sweeping changes. blood and fresh leadership. the 47th District Council meeting on No- This was not easy to accept because vember 10-11, 1971, they formally freed many Latino pastors and other leaders Birth of Latino Districts, each conference to transform itself into a liked change in small, measurable doses. 1971-Present full district on a par with geographic and However, Girón realized that he and the The ministers were shocked. They other language districts in the AG. The Latino AG could not continue to grow at asked him to remain as superintendent. four new districts and superintendents its present pace and still remain a mar- Realizing he was exhausted by his work, were Josue Sánchez of the Gulf District ginalized movement in the larger parent the district gave him two months’ paid (142 churches, 254 ministers), Nestor organization. The AG and Latinos had to vacation and a $1,000 love offering.33 He Bazan of the Central Latin District (92 change with the times. agreed to stay on for another year pro- churches, 163 ministers), Zeferino Ca- At the 46th District Council conven- vided that they agree to his proposals, bello of the Midwest Latin District (37 tion in Albuquerque, New Mexico, on especially the one that called on them to churches, 46 ministers), and José Girón August 19-21, 1970, Girón announced divide the four conferences into separate of the Pacific Latin District (142 church- that he planned to step down as super- districts, each with its own full-time su- es, 364 ministers). Archie Martínez intendent. As De Leon notes in The Si- perintendent and administrative support was named superintendent of LABI in lent Pentecostals, he gave three reasons. system. This would provide better cre- El Paso. The Texas school would serve First, despite all of his labors, the Latino ativity, oversight, and accountability, all the Gulf and Central Districts, and the AG “was not satisfying the needs of the of which he believed would enable the California school the Pacific District. people,” for there were too many minis- movement to grow and prosper. Despite The LABI of Chicago would be part of ters and churches for good supervision, the fact that under Girón’s leadership, the Midwest District. Girón was elected and the one district with four confer- the Latin American District Council had president of the Latin American District

54 AG HERITAGE 2014 10Ibid., 102-103. Corporation and A. F. Vigil, secretary. a friendly way for converts and church 11 Girón was asked to help write the new plants, but also now sent five representa- Ibid., 103. 12 regionally-influenced constitutions for tives to the AG General Council meet- Ibid. the four districts.35 Including the Span- ings and thus started the process of lay- 13Ibid., 103-104. ish Eastern District, there were now five ing out a vision for exercising greater 14Josue Sánchez, Angels Without Wings: The independent and autonomous Latino dis- voice and agency within their parent Hispanic Assemblies of God Story (New tricts in the Assemblies of God, all on a organization. The dream of the first Braunfels, TX: Atwood Publishing, 1996), 27. 15 par with their Euro-American counter- generation of Latino AG pastors led by Ibid., 29. parts, at least in theory. Olazábal, Flores, Bazan, and Girón had 16David G. Gutiérrez, Walls and Mirrors: At their historic November 1971 dis- finally come to pass.39 They would be Mexican Americans, Mexican Immigrants, and the Politics of Ethnicity (Berkeley: University trict meeting, Charles W. H. Scott, As- silent no more. of California Press, 1995), 134. semblies of God Executive Director of 17Ibid., 133-151, esp. 142. Home Missions was the guest speaker, Gastón Espinosa, 18 gave a charge to the new district super- Ph.D., is the Arthur V. Demetrio Bazan, letter to J. R. Flower, June Stoughton associate 30, 1941; “New Advances in Latin America,” intendents and read the Scriptures that Pentecostal Evangel, February 8, 1941, 9. described the mandate that Moses gave professor of 19De Leon, 108–110. to Joshua before he entered the Promised religious studies at 20Gastón Espinosa, e-mail interview with Jesse Land. In the name of the Lord, he called Claremont McKenna Miranda, August 27, 2013. on the superintendents to evangelize and College, Claremont, California. 21The first two permanent Latino AG Bible occupy the land and build new churches schools (both named Latin American Bible 36 for the Kingdom of God and his people. From Latino Pentecostals in America: Faith Institute) were founded in 1926 by Luce in There were now not one but five gener- and Politics in Action by Gastón Espinosa. California and Ball in Texas. LABI (Texas) als in the fields of the Lord. In his last Copyright © 2014 by Gastón Espinosa. moved back to San Antonio in 1981. as Latin District Superintendent, Used by permission. All rights reserved. 22Espinosa, e-mail interview with Jesse Girón declared that the three roads that Miranda,. would lead to spiritual success and pros- NOTES 23De Leon., 52, 108-110, 123. perity in the future were the “high spiri- 24Ibid., 123. 1 tuality in the life of the ministry and lay- H. C. Ball, “Historia,” La Luz Apostolica, 25R. Douglas Brackenridge and Francisco men alike,” “evangelizing the lost at all March 1966, 2; Miguel Guillén, La Historia García-Treto, Iglesia Presbyteriana: A History del Concilio Latino Americano de Iglesias cost[s],” and promoting a “better-trained of Presbyterians and Mexican Americans in the Cristianas (Brownsville, TX: Latin American ministry; losing the fear of an educated Southwest, 2nd ed. (San Antonio, TX: Trinity Council of Christian Churches, 1991), 79-81. University Press, 1989), 157-161. clergy.”37 Most published English-language histories 26 At the next General Council in Au- have credited Ball with the formation of the José Girón, “José Girón’s Brief Biographical Sketch, “ April 1991, 1-4; De Leon, 120. gust 1973, the four new districts and their Latin American Conference in 1918. However, Guillén and others correctly point out that Isabel 27Ibid. superintendents were welcomed into the Flores was instrumental in co-organizing the 28Ibid. AG and extended the right hand of fel- first Latino AG conference in 1918. 29De Leon, 121. lowship. The Constitution and Bylaws 2 Latin American District Council Charter, 30 declared: “A foreign-language district 1929. FPHC. Ibid., 127. 31 shall have the same privileges and re- 3Demetrio Bazan, ministerial file. FPHC. Ibid. sponsibilities which are accorded district 32 4Nellie Bazan, ministerial file. FPHC. Ibid., 130. councils within the framework of these 33 5Victor De Leon, The Silent Pentecostals: Ibid., 131. Constitution and Bylaws.”38 History was A Biographical History of the Pentecostal 34Latin American District of the Assemblies made. It had been a long time coming. Movement Among the Hispanics in the of God Secretary Report, 1970; De Leon, 52. Girón’s proposition was a major Twentieth Century ([La Habra, CA]: the author, 35De Leon, 181; Minutas del Concilio de turning point in the history of the Latino 1979), 97. Distrito Latino Americano, 1971, 7-14. 6 AG movement. The once marginalized Nellie Bazan con Elizabeth B. y Don Martinez, 36De Leon, 180; Charles W. H. Scott, “Five and segregated Latino AG was now fully Jr., Enviados de Dios: Demetrio y Nellie Bazan Districts Now Serve Spanish-speaking integrated into nationally recognized (Miami, FL: Editorial Vida, 1987), 26. Americans,” Pentecostal Evangel, January districts. As a result of this development, 7Demetrio Bazan and Nellie Bazan, ministerial 30, 1972, 9. each superintendent and district not only files. 37De Leon, 184. 8 took on more ownership of the work De Leon, 100-101. 38General Council Minutes, 1973, 133. 9 and began to compete with the others in Ibid., 101-103. 39De Leon, 129-131, 180-182.

2014 AG HERITAGE 55 Brett Jorgensen / shutterstock.com Christian Unity: A Founding Principle of the Assemblies of God

By William J. Molenaar

The prayer of Jesus: “I have given them the glory that you gave me, that they may be one as we are one — I in them and you in me — so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me” (John 17: 22-23, NIV).

ow did early Assemblies of God (AG) leaders view God and our Lord and Savior Jesus Christ.1 the unity of the church? It may surprise some readers Hhow strongly early Pentecostals lamented that doctri- This appeal challenged readers to seek unity and to cry out nal disagreements and denominational division resulted in dis- for the restoration of God’s people. In doing so, Flower empha- unity in the . Despite this desire for unity, racial sized the importance of unity for the salvation of the lost and the segregation was evident in the movement and controversies discipleship of believers. raged over the nature of tongues, sanctification, water baptism, and the Trinity. The King is Returning It was in this context that early AG leaders prophetically Believing that Christ would soon return, Assemblies of God called for Christian unity. This article explores foundational founders stressed the urgent importance of unity. In a 1914 ar- principles of some of the early AG leaders concerning the unity ticle, founding chairman E. N. Bell warned readers, “We have of the church. It also seeks to recount how these leaders, in the no time for strife or contention,” because “the coming of the organizational years of the Fellowship, navigated the tension Lord is close at hand.” Bell instead encouraged Pentecostals to between upholding sound doctrine and allowing theological di- “work in love, unity, and peace for our Master.”2 versity for the sake of unity. Will Jesus find his prayer for complete unity (John 17:23) J. Roswell Flower, the founding secretary of the AG, wrote answered when He returns? Unity among Christians is on the a 1915 editorial in which he pleaded for readers to grasp the Father’s heart, as Jesus’ prayer indicates. In a 1916 editorial, Father’s heart concerning the unity of his people: Chairman J. W. Welch warned of “perilous days to the world and to the church.” He proceeded to warn readers about the God is not a God of Divisions nor a God of disorder. He is peril of division that could easily distract believers from fulfill- a God of love, of compassion and of order. We purpose to ing the mission of the church. He wrote, “The spirit of differ- follow Him and to shun everything in the nature of strife. ence and division is active in our time in a very marked and Issues may come and issues may go, but God’s order is distressing way.”3 that these issues should never bring such a disputation as to Welch encouraged believers to avoid division by keeping an separate God’s people and set them one against the other.... “upward-gaze” on Christ. He wrote, “If we allow ourselves to We must speak out, and with supplications and tears, cry lose the vision and become occupied with other things, we may aloud until the unity of God’s people is restored, and until be among the ‘ashamed’ when he comes. If we get into error they lose sight of all issues except the issues of life and and contention, strife and bitterness, we will miss being ready death, the salvation of lost souls and the perfecting and to meet Him.” Welch acknowledged that it could be difficult to establishing of the believer in the love and fellowship of “avoid harsh feelings toward others.” However, he contended

2014 AG HERITAGE 57 The first issue of the Christian Evangel, published in Plainfield, Indiana on July 19, 1913, promoted Christian unity as shown by its masthead: “The simplicity of the gospel, In the bonds of peace, The unity of the Spirit, Till we all come to the unity of the faith.” that unity and peace would be possible on “every saint” to unite in such a way ing call for unity: “The hosts of God, the if “we live very close to God and refuse that “all hearts be absorbed in the one Pentecostal company, are marshalling to enter into any contentious matters.” aim to save souls and glorify God.” He for the great conflict.” He encouraged Only those who are “very humble and believed that Christ would be glorified Christians to lay aside sin and differenc- very careful” would be able to escape and that there would be a mighty move the “distracting influence” of division.4 of world evangelization by “linking our- selves together and locking shield to Spiritual Warfare shield, marching in solid phalanx against Early AG leaders also recognized that the enemy, sounding God’s trumpet blast unity was necessary for effective spiri- until the walls come down.”5 tual warfare. A. P. Collins, who served Welch, in a 1916 article, warned as chairman from 1914 to 1915, exhort- readers that Satan “is straining all his powers to disrupt the Church.” Satan’s work can be clearly seen, he wrote, in the “disunion and lack of concentration in the Church.”6 E. N. Bell begged be- lievers to avoid getting “into a fighting spirit against those who have openly declared their purpose to conquer you or ‘bust.’” “For if you do,” Bell warned, “you will lose out in your souls and the devil will laugh at you.”7 Welch believed that many Christians were asleep to the enemy’s schemes, and J. W. Welch even “co-operating with their enemy” or “allowing themselves to be involved es of opinion. He wrote: “There must be in what Satan is doing to disrupt the no civil war tolerated, or disunion of the church.” He wrote: “How sad and how forces of conquest. Jesus, our Captain, deplorable it is. The true reason for it lies leads on to victory, riding on the white in the fact that an army of demons is at- horse, upon the bridle of which is writ- tacking the church in these last days; and ten, ‘King of kings and Lord of lords.’”9 A. P. Collins by all the subtle, suggestive, irritating power given them by Satan, they seek to Pentecostal Unity ed Pentecostals toward unity with “all break the bond of unity so essential to Pentecost itself stands as a beacon the saints and assemblies,” being “one the success of the Church of God in the for the unity of the church. On the Day in prayer, one in purpose, one in action, world.”8 of Pentecost, Jesus began to fulfill the and one in the Spirit of Jesus.” He called J. Roswell Flower sounded the rally- promise of the Father to pour out the

58 AG HERITAGE 2014 Holy Spirit across all racial, gender and gets out of our lives there will be would “deny the divinity of Christ” and age boundaries (Acts 2). Alice Reynolds a serious check to abiding unity His saving work on the cross.13 Flower, affectionately called “Mother among God’s people.10 J. Roswell Flower believed that uni- Flower,” focused on the subject of Chris- ty could be either the work of the Holy tian unity in a 1916 Sunday school les- Alice’s husband, J. Roswell Flower, Spirit or demonic. He wrote that Satan son in the Weekly Evangel. In her lesson, summed up the Pentecostal significance “loves unity” if it is for an “unholy pur- written while meditating on Philippians of Christian unity: “Unity of Spirit was pose.” He identified forms of false unity 2, she wrote that unity comes when be- absolutely necessary in the realization which often served to undermine Christ lievers are broken and tender before and His kingdom: God: [Satan] has sent out, into the world, What a wonderful valuation Paul evil spirits which are gathering the had of unity! The reading of this people together in unions, labor, verse should move all our hearts political, financial, religious and to a deeper yearning over the national, all of which will finally be dismembered, crippled condition united in one great union, opposed of the body of Christ. Surely God to Christ and His people, which planned something through this will kill and persecute the children Pentecostal outpouring of the Spirit of God and have undisputed sway in the way of melting and drawing over the earth, until the cup of His people closer together. But the wrath of God is full and this what stubborn hard cases God has unholy, colossal dominion is cast had to deal with! So very few have to the earth and destroyed by the kept the place of broken tenderness brightness of the coming Son of before the Lord, and only thus it Man.14 is that we can actually catch the heavenly vision of divine unity Flower observed that, in all spheres as God would have us to see. Do J. Roswell Flower of life, there seemed to be efforts to we not need some Jeremiahs who unite people to accomplish grand goals. will weep before God that this of Pentecost, and it is absolutely neces- He wrote, “These are the days of great the real strength and beauty of sary in the continuation of Pentecost. No unity movements. The world recognizes God’s people may be restored? It unity—no Pentecost. Unity—Pentecost. the necessity for this and is laboring in is not divine love and unity just to Let us be one, not in word only, but in all quarters to bring about united action fellowship and bear with those who deed and in truth.”11 among the people that something might see exactly as we do. What chance be built up — that they might have a for manifesting grace is there? ... Unity: True or False? name in the earth. In this, the children Oftentimes the very one we are The ecumenical movement, which of this world are wiser than the children condemning and marking as bereft aimed to bring unity or cooperation of light.”15 of all power because they do not among the world’s Christian churches, Flower lamented that Christians have come our way, in reality are doing arose in the early twentieth century, divided endlessly, even while the rest of far more for God, and pleasing Him just as the Pentecostal movement was the world was realizing that unified ac- much more than we who assume emerging.12 The ecumenical movement tion was necessary to accomplish goals. a more exalted state of mind attempted to organizationally unite He explained his frustration: “Instead of and experience. “Strife (faction, various denominations, often by laying profiting by the many lessons of history, or party-spirit) and vain-glory aside doctrinal or creedal commitments. Christendom has allowed itself to be (boastfulness, pretentiousness)” Sometimes unity came at the expense of broken up until there are over six hun- are the two satanic worms which various essential orthodox Christian be- dred different denominations and sects, are continually gnawing the heart liefs. One 1915 Weekly Evangel article many of whom are fighting bitterly over of loving unity out of the midst of titled “Further Signs of the Last Days” contentious doctrines which neither edi- God’s people. Have away from your encouraged the unity of all true Chris- fy nor help souls to find the Christ who hearts all lurking of these deadly tians, yet warned against participation died for them.”16 things.... Until the selfishness in attempts at unity with churches that According to Flower, God desired

2014 AG HERITAGE 59 the entire church to be in unity: “It is not blies of God, tended to be wary of or- for creating a non-denominational orga- enough for one local assembly to be uni- ganization. Some had been kicked out nization without any legislative ty, God wants all the assemblies in a dis- of denominational churches after shar- or statement of faith. Overall, those in trict, or in a state, or in the whole world ing their Pentecostal testimony. Others attendance at this first General Council to be in unity of spirit.” Each church, peacefully withdrew from those church- sought to unify Pentecostals in order to he wrote, is “part of the whole.” What es and gathered with like-minded Pen- better fulfill the mission of God.24 Sur- would this unity look like? He described tecostals. Yet others simply came from prisingly, they largely succeeded! it this way: non-creedal and non-sectarian Christian The Preamble and Resolution of backgrounds.19 Constitution approved by the April 1914 ... working, praying, suffering and E. N. Bell predicted, in 1914, that General Council reads: dying together, sharing the burdens “the dogmas and opposing theories of and heat of the day, rejoicing in the men will disappear” and that the whole ... WHEREAS, He commanded triumphs and the victories of the that there should be no schism conflicts, growing and thriving and (division, sectarianism) in His pushing out on the right hand and Body, the GENERAL ASSEMBLY the left in an ever increasing flood (Church) of the first born, which of divine aggression which cannot are written in heaven, Heb. 12:23; be resisted in its progress for Christ and and Salvation.17 WHEREAS, We recognize ourselves as members of said Flower pleaded for Christians to seek GENERAL ASSEMBLY OF GOD, unity and humility: (which is God’s organism), and do not believe in identifying ourselves Let us resist the devil of discord, as, or establishing ourselves into, a division and strife and put on the sect, that is a human organization spirit of one-accordness, the spirit that legislates or forms laws and of Power, Love and a Sound Mind, articles of faith and has unscriptural humbling ourselves in the dust jurisdiction over its members before God that he may exalt us, and creates unscriptural lines of endeavoring to keep the unity of fellowship and disfellowship and the spirit in the bonds of peace, which separates itself from other until we all come into the unity of members of the General Assembly the faith and of the knowledge of E. N. Bell (Church) of the first born, which is the Son of God. God will help us contrary to Christ’s prayer.... and that right early. If we purpose Church would arise victorious in com- THEREFORE, BE IT RESOLVED, to go His way, He will remove all munion with Christ.20 D. W. Kerr warned FIRST, That we recognize obstacles out of our pathway and that doctrinal contentions distract Chris- ourselves as a GENERAL will make possible such unity and tians from seeing the face of God.21 COUNCIL of Pentecostal (Spirit one-accordness of ministry and Many also pointed out that fighting over Baptized) saints ... whose purpose service, that the world will marvel, doctrines hindered the more important is neither to legislate laws of saying, “Behold how they love one task of evangelism and missions.22 At the government, nor usurp authority another.”18 same time, however, the early Pentecos- over said various Assemblies tal movement was plagued by doctrinal of God, nor deprive them of According to Flower, there was a cor- confusion, local church abuses, and mis- their Scriptural and local rights relation between church unity and the sionary problems.23 and privileges, but to recognize effective achievement of the Great Com- It was in this setting that the founders Scriptural methods and order mission. of the Assemblies of God met in April for worship, unity, fellowship, 1914 to navigate various challenges: 1) work and business for God, and Organizing the the need for Christian unity, 2) the need to disapprove of all unscriptural Assemblies of God for stability in Christian beliefs and methods, doctrines and conduct, Early Pentecostals in North America, practices, 3) the need for increased ef- and approve of all Scriptural truth including the founders of the Assem- fectiveness in missions, and 4) the need and conduct, endeavoring to keep

60 AG HERITAGE 2014 the unity of the Spirit in the bonds group broke away from Mason, possibly plagued the council. of peace, until we all come into due to racism, and helped to found the the unity of the faith, and of the AG; others claim that, despite similar Second General Council knowledge of the Son of God, unto names, the two groups were organiza- The call for the second General a perfect man, unto the measure tionally separate.27 While the nature of Council, to be held in November 1914, of the stature of the fulness of the organizational relationship between assured readers that it, like the prior Christ, and to walk accordingly, AG founders and Mason is uncertain, council, would be a place for all Pente- as recorded in Eph. 4:17-32, and costals to come together, “regardless of to consider the five purposes petty doctrines and beliefs.”28 The invi- announced in the Convention Call tation stated its purpose: in the February, 1914, issue of ‘WORD AND WITNESS”....25 ... to consider scriptural methods of unity, fellowship, work The Preamble demonstrates that the del- and business for God, and to egates were committed to the trinitarian disapprove of unscriptural methods full gospel,26 the authority of Scripture, and conduct, “endeavoring to the unity of the church, and the non-leg- keep the unity of the Spirit in the islative and non-sectarian basis for their bonds of peace until we all come organization to prevent it from divid- into the unity of the faith, and the ing the church. With this in mind, they knowledge of the Son of God, resolved to organize a council of Pen- etc.”29 tecostals to increase their effectiveness in mission and to be more scriptural in The invitation noted that there was beliefs and practices, which would culti- no attempt to create a creed at the first vate unity and maturity in the faith. They General Council: did all this without making a creed or statement of faith. D. W. Kerr Preachers and delegates from many points were present who widely Racial Disunity most scholars agree that cultural racism differed in matters of doctrine The invitation to participate in the did cause division between early white and practices, and yet who were first General Council was, on its face, and African-American Pentecostals. determined that nothing should be racially inclusive. Bishop Charles H. However, it is interesting to note that enacted which would be contrary Mason, leader of the mostly African- each group credentialed both white and to the Scriptures and to their own American Church of God in Christ, was African-American ministers. consciences.... Truly how blessed it invited to preach an evening service, and There are various possible reasons is for brethren to dwell together in he brought a gospel choir from Lexing- why AG founders did not elect to ei- unity.30 ton, Mississippi. However, most Assem- ther stay with or join Mason’s COGIC blies of God founders were white. instead of organizing their own fellow- The implication was that the second Questions linger concerning the role ship: 1) cultural racism held by some General Council would continue in this of racism in the founding of the AG. white Pentecostals; 2) racial segregation non-creedal vein. But significant doctri- Some ministers who attended the first in the broader culture (e.g., Jim Crow nal disagreements were brewing in the General Council were credentialed with laws); 3) theological differences over young Fellowship, and it would be diffi- the “Church of God in Christ” which is- sanctification (COGIC held to a second- cult to maintain this non-creedal posture. sued credentials under the name “Church work position, while Bell and other AG of God in Christ and in Unity with the founders held to a finished-work posi- Church Unity Apostolic Faith Movement.” This group, tion); and 4) ecclesiological differences and Doctrine led by Howard Goss, D. C. O. Opper- (COGIC had an episcopal system with Shortly after the second General man, E. N. Bell, and others, consisted bishops, and the AG held strong congre- Council, E. N. Bell authored an article, mostly of white ministers. gationalist commitments). Nevertheless, “The General Council Purposes,” in Scholars debate the nature of the while the founders of the AG had mar- which he articulated a number of AG relationship between Goss’s group and velous visions of Church unity and craft- identity markers — including Pentecos- Mason’s group. Some claim that Goss’s ed a superb preamble, racial disunity still tal spirituality, holiness, evangelism, and

2014 AG HERITAGE 61 unity. Bell addressed Christian unity at from formalism and unscriptural ments during the first few years of the greater length than any other identity ties; but do not stand for license Fellowship. The first disagreement, marker. It is best to hear him in his own to tear down God’s work which which predated the formation of the words: other faithful men have built up. Assemblies of God, concerned sanctifi- We honor the ties of love and cation. Pentecostals were divided over Every now and then people ask fellowship in the Holy Ghost. We whether sanctification was a lifelong us if we do not disfellowship stand for building up instead of process or an instantaneous event (most other children of God over mere breaking up. No freedom is of God Assemblies of God ministers held to the doctrines, theories, works of grace, that rejects New Testament order former view). The first three councils etc. No, beloved, we recognize and violates the word of God. purposely avoided ruling on this issue, and fellowship every clean, sweet, Christ is our Lord and we are under allowing persons who held either view teachable child of God on the obligation to obey Him whether we to become AG ministers. earth, it matters not what his name will recognize it or not. Though not E. N. Bell argued that a “man-made is. If you have the blood of Jesus under the law of Moses, we are not creed” was a sign of a “sectarian spirit.” on your soul, you are our brother. without the law unto Christ. He is He expressed confidence that the As- We are opposed to all factions, all our supreme head. God help us to semblies of God would not go in that disobedience to God and contrary walk before Him well pleasing in direction: divisions, strife about words to all things.31 no profit and to all sectarianism They agreed never to write a man- everywhere. Here, one can see that Bell delicately and made creed and put it up, like In things not sinful we believe in surgically attempted to bring healing to many denominations do, as a test long suffering and great toleration. the body of Christ. He defended the AG of ministerial fellowship. If the We do not believe in compromising stance against “sectarianism” by casting Council ever goes back on this with sin and uncleaness under a a vision for Spirit-led unity. At the same solemn pledge, goes to writing false plea for toleration.... time, he firmly stated that there would which it makes a test of We believe high heaven is be no compromise with sin nor with the fellowship, that moment the great grieved over strife and division essentials of the faith. This was a com- host of godly ministers who set among God’s people. We pray for mon sentiment held by early AG lead- their foot on all such attempts at peace among all who belong to the ers.32 Defining what constituted essential Hot Springs will rise up and set Lord, especially all Spirit filled doctrine would be a challenge. their foot on it again. So we do not people. It is a disgrace to God’s holy While the first General Council did intend to make creeds written by name and to our high profession not create a binding statement of faith, it men a test of fellowship. Do not and the blessed baptism in the one did allow for the Council “to disapprove be afraid of the General Council Spirit for any Pentecostal saint to of all unscriptural methods, doctrines on that line.... It is a sure sign of fight and disfellowship another. It and conduct.” The first general council fanaticism when a man feels he must be a great grief to the ever did, in fact, rule on three pressing issues must cast you out in order to be blessed God that all Pentecostal at the time. Delegates decided: 1) to rec- honest and true to God just because people are not fully one. Our Lord ommend that local churches not forbid you don’t see works of grace or prayed for this and is praying for it the eating of meat (leaving it to the indi- some other doctrine just as he does. still. When will we let His prayer vidual’s conscience), 2) to not credential That is exactly the sectarian spirit be answered! So far as in us lieth, divorced persons who have remarried which has split up Christendom we answer, Now Lord. Even now while the former spouse is still living; into over 300 fighting sects to dear Lord, make us all one in Thee. and, 3) to allow the credentialing of disgrace the name of Jesus and the We may not yet be able to all see women as evangelists and missionaries, unity of the Gospel of the Son of alike, but we can love each other, but not as elders.33 They may not have God.34 we can refuse to break the unity realized that they were setting precedent of the Spirit over non-essentials, for a later council to adopt a statement of Bell voiced this opposition to “a test of over men’s notions, theories and faith to be used as a basis for fellowship. ministerial fellowship” about a month interpretations.... and a half before the 1916 General Coun- We stand for liberty in the Sanctification cil adopted such a test—the Statement of Holy Ghost, but not anarchy and Assemblies of God leaders had to Fundamental Truths (SFT). However, fanaticism. We stand for freedom navigate two major theological disagree- the SFT’s position on sanctification left

62 AG HERITAGE 2014 room for both views to be permissible.35 clusive, “The call [for the General Coun- of the Trinity, the SFT also approved cil] is not a call for a certain class of doctrines such as: the inspiration and The Oneness Controversy God’s people to meet, and behind closed authority of the Bible, the fall of hu- The second controversy, which also doors enact laws and rules for their con- manity, salvation by grace through faith predated the establishment of the AG, venience in maintaining the rigid lines with outward evidence, the baptism in concerned Oneness theology. Also called of a sect or denomination.... The coming the Holy Spirit as empowerment for life the “New Issue,” it became the primary council will be what might be called an and service, tongues as the initial sign of impetus for the General Council’s adop- OPEN BIBLE council.”40 Spirit baptism, sanctification, the evan- tion of the SFT. Oneness advocates were Despite this assurance, this General gelistic nature of the Church, the Lord’s teaching that believers must be baptized Council did create a functional creed supper and water baptism as symbolic in the name of Jesus based on the narra- which required ministers to affirm Trini- ordinances, divine healing, the future tive of Acts, rather than using the baptis- tarian orthodoxy. However, the SFT be- resurrection, the without com- mal formula of Matthew 28:19: “in the gan with a disclaimer: “This Statement mitment to timing, premillenialism, final name of the Father, and of the Son and of Fundamental Truths is not intended judgment, everlasting punishment, and of the Holy Spirit.” They further rejected as a creed for the Church, nor as a ba- the new creation. the doctrine of the Trinity and under- sis for fellowship among Christians, but AG leaders insisted that they did not stood the Father, the Son, and the Holy only as a basis for unity for the ministry create a “man-made creed” to establish Spirit not as persons of the godhead, a denomination or sect.43 However, the but rather as different manifestations of SFT was clearly a basis for fellowship the one personal God. As a result, some that created criteria for membership that Oneness believers asserted that no dis- went beyond simple membership in the tinctions existed between Father, Son, universal Church. Very quickly, sectari- and Holy Spirit. an claims were made: “All true ministers It was not until 1915 that Oneness of Christ should be willing to subscribe theology began to be addressed in an to these plain fundamentals.”44 official manner. In May 1915, the Ex- A statement of faith was absolutely ecutive Presbytery issued a preliminary necessary to commit the AG to essential statement which took the position that orthodox doctrines. Assemblies of God the New Issue, as well as some other historian Gary McGee pointed out that minor theological points, should not be the SFT helpfully “kept Assemblies of divisive nor “an issue or basis of fel- God beliefs clearly within the traditional lowship.”36 Later in September 1915, a framework of evangelicalism.”45 How- Weekly Evangel editorial tried to reas- ever, the strong original commitment sure readers that a creed would not be of AG leaders to non-creedalism, non- adopted: “At Hot Springs it was forever denominationalism, and grand visions settled that we would write no creed of Christian unity made the creation of to bind on free saints, that local free- the Statement of Fundamental Truths, dom would not be hindered but rather according to McGee, a “reluctant swal- strengthened and helped.”37 Announcement for the 1916 lowing of a bitter pill.”46 The 1915 General Council, which General Council when the met in October, decided to permit both Statement of Fundamental Truths Future Unity baptismal formulas (Oneness and Trini- was presented and adopted. This Assemblies of God founders, like tarian) and to allow each minister to de- was a unifying Council because of other early Pentecostals, promoted the cide which formula to use.38 However, its emphasis on being “An Open ideal of Christian unity. They accurate- delegates did pass a resolution stating Bible Council.” ly assessed that the disunity of God’s that the Son was not the Father, and that people resulted in part from demonic Christ was distinct from the Holy Spir- alone.”41 Assemblies of God historian forces, which work tirelessly to sabotage it.39 William Menzies described the adoption God’s mission. They proclaimed that the When Chairman J. W. Welch issued of the SFT as “a far-reaching move in King is returning and there is no time the call to the following General Council the direction of establishing a formalized for God’s kingdom to be divided. Hear in October 1916, he reassured ministers denominational organization.”42 God’s missionary Spirit call for unity that the meeting would be open and in- In addition to supporting the doctrine in the body of Christ and let it sink into

2014 AG HERITAGE 63 Responding to the Oneness controversy, the 1915 General Council affirmed the validity of water baptisms performed using various methods. One of the lesser-known methods, which has largely died out in the Assemblies of God, was the practice of “triple immersion” — submersing the believer under the water three different times, once for each person of the Trinity. Cyrus Fockler, pastor of the Gospel Tabernacle (Milwaukee, WI) and a member of the first executive presbytery, was an advocate of triple immersion. Here, Fockler (far left), is baptizing a group of converts in Lake Michigan in 1916. Hugo Ulrich (far right) later served as superintendent of the German Branch from 1929 to 1933. your very bones. 18Ibid. Early AG leaders were initially com- NOTES 19Another reason for their strong non-creedal mitted to be non-sectarian and to not and non-sectarian stance was because they saw those things as divisive. See D. W. Kerr, form a creed. In light of these convic- 1J. Roswell Flower, “Editorial Comment on “The Oneness of Believers,” The Good Report, tions, the Assemblies of God was de- Issue,” Weekly Evangel, July 17, 1915, 1. December 1, 1913, 4. Ironically, Kerr later became the primary author of the Statement signed to be a unifying network of min- 2E. N. Bell, “Co-operation and Love,” Christian of Fundamental Truths. isters and churches focused on the Great Evangel, July 11, 1914, 1. 20E. N. Bell, “Troubles of an Editor,” Christian Commission. At the same time, these 3J. W. Welch, “Editorial,” Weekly Evangel, Evangel, Aug 22, 1914, 2. See also “Overzealous leaders believed it was necessary to af- July 1, 1916, 3. for Doctrine,” Christian Evangel, March 28, 4 1914, 6. Will Trotter, who became an Executive firm essential orthodoxy, rejecting both J. W. Welch, “Editorial,” Weekly Evangel, January 15, 1916, 3. Presbyter, also noted, “For a long time Apostolic clear unscriptural error and the toleration and Pentecostal people have been trying to 5A. P. Collins, “Practical Suggestions for of sin. obtain and sustain harmony and this oneness Workers,” Christian Evangel, February 20, enjoined upon us in Christ’s prayer through May the Assemblies of God remem- 1915, 3. agreement upon doctrines. They said, ‘Get the ber these founding principles as it looks 6J. W. Welch, “Editorial,” Weekly Evangel, same interpretation of this verse or point of back on its heritage and prepares for the February 12, 1916, 3. scripture, and I will fellowship you; but woe 7 be unto you, if you differ with me; I cannot return of Christ. Every generation must E.N. Bell, “The ‘Acts’ on Baptism in Christ’s Name Only,” Weekly Evangel, Jun 12, 1915, fellowship you at all and we have no unity,’ continually look to both the Spirit and 1, 3. yet claiming to be brethren. Now this wrong premise has been in vogue for about seven years Scripture — reaffirming the essentials of 8 J. W. Welch, “Editorial,” Weekly Evangel, June and had its day. God demands that we abandon the faith and allowing diversity on non- 10, 1916, 3, 9. this position, which has failed utterly to bring essentials. In doing so, the AG will fulfill 9J. Roswell Flower, “Little Talks with the Office unity — and get back to the Word of God.” Jesus’ prayer: “... that they may be one as Editor,” Weekly Evangel, May 27, 1916, 2. See Will Trotter, “Revival of Love Needed,” 10 Weekly Evangel, April 3, 1915, 1. we are one — I in them and you in me — Alice Reynolds Flower, “Sunday School Lesson,” Weekly Evangel, Jan 29 and Feb 5, 21D. W. Kerr, “Face to Face,” Weekly Evangel, so that they may be brought to complete 1916, 11. April 1, 1916, 6. unity. Then the world will know that you 11J. Roswell Flower, “Wiser than Children of 22Burt McCafferty, “A Revival Needed,” Weekly sent me ...” (John 17: 22-23). Light,” Weekly Evangel, April 24, 1915, 1. Evangel, April 29, 1916, 6. 12G. Wainwright, “Ecumenical Movement,” in 23General Council Minutes, April 1914, 2. Daniel G. Reid, et al, Dictionary of Christianity See also William Menzies, Anointed to Serve in America (Downer’s Grove, IL: InterVarsity (Springfield, MO: Gospel Publishing House, William J. Molenaar Press, 1990), 375-377. 1971), 73-74, 83-84 and Gary B. McGee, (M.Div., AGTS) is 13“Further Signs of the Last Days,” Weekly People of the Spirit (Springfield, MO: Gospel Publishing House, 2004), 111-112. digital archivist Evangel, April 10, 1915, 1. This article was 24General Council Minutes, April 1914, 2. at the Flower reprinted from: [E. A. Sexton], “Editorial,” The Bridegroom’s Messenger, April 1, 1915, 1. See also “General Council Meets October Pentecostal 14Flower, “Wiser than Children of Light,” 1. First,” Weekly Evangel, August 28, 1915, 1 and General Council Minutes, 1916, 5. Heritage Center, 15 Ibid. 25 Springfield, General Council Minutes, April 1914, 4. The 16Ibid. first of the five purposes for the initial call in the Missouri. 17Ibid. Word and Witness was that “we come together

64 AG HERITAGE 2014 according to Acts 15, that by prayer and study cause divisions among us contrary to the Word, 33General Council Minutes, April 1914, 6-8. of the Word of God, and guidance of the Holy and tells us to turn away from such.” See E. N. The General Council later changed its position Spirit, we may get a better understanding of Bell, “The Acts on Baptism in Christ’s Name to allow ordained women in pastoral leadership what He would have us teach, and thus ‘do Only,” Weekly Evangel, June 12, 1915, 1. He in 1935. away with many divisions over doctrines and also states, “We stand on these things as God 34E. N. Bell, “Questions and Answers,” Weekly various names under which Pentecostal people has written them in the Word. If we have certain Evangel, August 12, 1916, 8. are working and incorporating,—UNITY being plain, unequivocal statements in the Word, we the chief aim.” stand on these. Where neither side has this, each 35Statement 7 on “Entire Sanctification, the 26 will have to be allowed the liberty of his own Goal for All Believers” is as follows: “The While they did not affirm a full doctrine of the Scriptures teach a life of holiness without which Trinity, the Council accepted a statement which conscientious interpretation. Each can hold his interpretation, when we have no thus saith the no man shall see the Lord. By the power of the was implicitly trinitarian: “Whereas, God, our Holy Ghost we are able to obey the command, Heavenly Father, sent His only begotten Son, Lord to overthrow it, and each be fellowshipped, but no one is to be allowed to force his ‘be ye holy for I am holy.’ Entire sanctification the Lord Jesus Christ, into the world, Who is the will of God for all believers, and should purchased and redeemed fallen man with His interpretation on others who see differently and are honest in it.” See E. N. Bell, “Questions and be earnestly pursued by walking in obedience own precious blood, and called out of the world to God’s Word. Heb. 12:14; 1 Pet. 1:15, 16; 1 and saved a people, of whom He built and Answers,” Weekly Evangel, August 12, 1916, 8. J. Roswell Flower notes that “we are not Thess. 5:23, 24; 1 Jno. 2:6” in General Council established His Church ... and organized and Minutes, 1916, 11. baptized it with the Holy Spirit....” in General at liberty to make an issue out of humanly Council Minutes, April 1914, 4. coined phrases not found in the Word of God. 36J. Roswell Flower, “Preliminary Statement,” 27 We believe that the Scriptures set forth in its Weekly Evangel, May 22, 1915, 1. See also E. See Joe Newman, Race and the Assemblies wording all essential doctrines and practices. N. Bell, “Editorial Explanation on Preliminary of God Church (Youngstown, NY: Cambria We cannot accept a doctrine merely because Statement which Appears Above,” Weekly Press), 2007, 65-87 and Darrin J. Rodgers, some one [sic] claims to have modern Evangel, May 22, 1915, 1. “The Assemblies of God and the Long Journey revelation to that effect.” See J. Roswell 37 Toward Racial Reconciliation,” Assemblies of Flower, “Preliminary Statement: Concerning E. N. Bell, “There is Safety in Council,” God Heritage 28 (2008): 50-61, 66. the Principles Involved in the New Issue by the Weekly Evangel, September 18, 1915, 1. 28E. N. Bell, “Great November Meeting of Presbytery,” Weekly Evangel, May 22, 1915, 1. 38General Council Minutes, 1915, 5-6. Assemblies of God at the Stone Church, J. W. Welch similarly says, “This does not 39Ibid., 8. Chicago, November 15th to 29th, 1914,” imply that there need be no separations, as sin 40 Christian Evangel, October 3, 1914, 1. and gross error are, and will be, among us, the J. W. Welch, “Editorial,” Weekly Evangel, presence of which compel separation. This last June 24, 1916, 3, 7. 29Ibid. sort of division is beneficial, and not harmful 41General Council Minutes, 1916, 10. 30Ibid. to the church. The church is the stronger for 42Menzies, 118. 31 having cleansed herself from sin and error. She E. N. Bell, “The General Council Purposes,” 43 Christian Evangel, December 19, 1914, 1. is, however, weakened seriously these days E. N. Bell, “Statement of Acceptation, Weekly Evangel, November 25, 1916, 8. See also J. W. 32 by unnecessary divisions.” See J. W. Welch, Bell elsewhere states, “In things essential and “Editorial,” Weekly Evangel, June 10, 1916, 9. Welch, “We are glad to send out the Foregoing vital to a Gospel faith, we stand for a ‘Thus saith One author simply states: “Sacrifice all non- Statement,” Weekly Evangel, November 25, the Lord,’ and in things not fundamental to a essentials for the sake of unity; never disagree 1916, 8. vital faith and not clearly set forth on either side unless it be over vital principles necessary to 44 in the Word, we stand for liberty and freedom,— “And Great Grace Was Upon Them All,” salvation and sound doctrine.” See “In the editorial, Weekly Evangel, November 11, only none of these minor or doubtful matters House of God,” Weekly Evangel, August 26, should be pressed to the point of division and 1916, 8. 1916, 6. See also Edward Armstrong, “Sane 45 strife among the saints, for the Word is clearly and Insane Practices,” Weekly Evangel, July McGee, 184. against such, warning us to mark them who 10, 1915, 1. 46Ibid., 122.

Continued from page 45 / The American Mission Field: Intercultural Ministries the Home Missions Division (See: General in 1973, the periodical Christ for All replaced position to directly oversee the department, Council Minutes, 1945, 31-33). This Division Mission America and featured the various including the Special Ministries Division (now was renamed the Special Ministries Division special ministries. Intercultural Ministries). in 1957, which became the Special Ministries 57General Council Minutes, 1973, 88-89. 61Assemblies of God U.S. Missions 2013 Stats. Department in 1973. This department was 58 62 again renamed the Intercultural Ministries General Council Minutes, 1985, 26. Intercultural Ministries brochure, 2011, 3. Department in 1984. 59Lyon, A History of Home Missions of the 63See the Official Fellowships document, 53General Council Minutes, 1945, 35. Assemblies of God, 178. produced by Shelly Mackey, research manager 54 60In the early years, one of the assistant in the Office of the General Superintendent, General Council Minutes, 1957, 13 as well as the Ethnic/Language Fellowships 55 general superintendents of the Assemblies of The Special Ministries Department included God oversaw the National Home Missions document, produced by the Office of Ethnic “Ministry among those people in the United Department. During the 1950s, the assistant Relations. Ethnic/Language Districts have not States who are in need of special help by reason general superintendent became the executive been under U.S. Missions since 1973. Ethnic/ of cultural barriers, handicaps, or geographical director of the National Home Missions Language Fellowships approved after 2009 isolation.” General Council Minutes, 1973, 178. Department, while the national secretary of the were not under U.S. Missions, but rather the 56General Council Minutes, 1973, 107. Also, Home Missions Department became a separate Office of Ethnic Relations.

2014 AG HERITAGE 65

What Made Them Think They Could?: Ten Early Assemblies of God Female Missionaries

By Rosemarie Daher Kowalski

omen played an important role in spreading the gos- they experienced Spirit baptism. Third, yet others were novice pel and the baptism of the Holy Spirit around the missionaries who felt called and empowered for missions be- world during the early decades of the Assemblies cause of the baptism of the Holy Spirit. W1 of God. In the eyes of their surrounding culture, these women An initial lack of Pentecostal organization and institutions were neither powerful nor ideal candidates for missions. Yet allowed female missionaries to serve creatively, beyond accept- they seized opportunities to evangelize, disciple converts, and able women’s ministries in America. Anna C. Reiff, the editor provide humanitarian care. They persevered in foreign lands of a periodical published by the Stone Church (Chicago, IL), to overcome spiritual opposition, physical dangers, emotional even expressed concern that too many women went into mis- hardships, and cultures resistant to ministry by women. sions and too few ministered at home, due in part to greater What made them think they could? Letters and mission re- opportunities for women outside the United States.3 ports from women missionaries show that Spirit baptism was a These intrepid female missionaries believed their calling defining factor in their calling and service. They assumed they was secured by the baptism of the Holy Spirit. With this divine lived in the final days before Christ’s endorsement and the ongoing pleas return: those who personally accepted for mission workers, women either ig- Christ as Savior would be snatched Pentecostal women nored or tolerated policies that attempt- away to an eternal reward. In contrast, missionaries accepted ed to restrict their ministry. They began the unrepentant or ignorant who reject- with the work at hand and launched ed Christ would endure eternal punish- suffering as part of their from any available base, expecting the ment. The horrors of sending unsaved missionary service. Holy Spirit’s permission, direction, souls to hell galvanized Pentecostals and resources on the field. Some were into foreign missions. They believed especially bold and daring, going into God was equipping laborers through Spirit baptism for a final dangerous areas where other Westerners feared to venture. spiritual harvest. Without the money and administration provided by wom- The urgency of the task required every person to share the en’s mission societies in established denominations, Pentecos- gospel. With a divine call, otherwise commonplace women felt tal women enlisted their own supporters among home churches, privileged to serve as God’s uncommon servants to the nations, friends, and family. They also became excellent recruiters for whether doing what many considered “women’s work”2 or missions. Once on the mission field, women spread the expec- evangelizing and planting churches like their male peers. tation of Spirit baptism with evidential tongues among converts Early Assemblies of God missionaries included at least and peers from other denominations. They networked with mis- three types. First, some previously had served as missionaries sionaries from other affiliations as well as their Pentecostal sup- with non-Pentecostal churches. They voluntarily affiliated with porters, before and on the field. the Assemblies of God because of their conviction about Spirit Unfortunately, many novices left home without sufficient baptism as an important experience, subsequent to salvation. resources in place. Pentecostal faith missionaries also suffered Second, others were veteran missionaries who were forced out when supporters at home neglected or forgot them. Some sent of their denominations by non-Pentecostal mission boards after desperate communications, exclaiming that the fields were ripe

2014 AG HERITAGE 67 for harvest without enough coworkers skills to build or repair mission stations leader. With a high school education and or resources for the unfinished task of or to negotiate rents and food prices. the encouragement of the Christian and evangelism. They spiritualized the arriv- The women constantly affirmed their Missionary Alliance (CMA) founder, A. al of provisions as divine care for body, reliance on the power of the Spirit for the B. Simpson, she overcame her early re- soul, and spirit. Others reported their missionary task. They adapted to their luctance to becoming a missionary and relief when home supporters prayed for surroundings and circumstances, trust- went to China in 1911.6 them or financed specific needs on the ing that God would guide where, how, Initially with the CMA, Appleby be- mission field. and when to witness. The supernatural came affiliated with the AG in 1919 and The women wrote of famines and was a part of daily life. The women pep- worked with Elizabeth Kunkle in Sam natural disasters that required personal pered their reports with the astonishing Shui and Lo Pau, China.7 Appleby was and institutional finances greater than interventions of God and supernatural a prolific writer and a good advocate for what they received. Limited transpor- resources beyond their talents, abilities, missionaries because she was unafraid to tation during World War I held up sup- and training. God accompanied their speak frankly about her life on the field plies, drove up inflation, and stranded gospel proclamation with divine guid- and to ask for resources. missionaries on the field. Some women, ance and healing, godly power to over- Converts often became effective by necessity, extended themselves so far come demonic forces, and other mira- evangelists. Appleby reported that a beyond their incomes that they suffered cles. Chinese woman, saved and baptized in hunger and severe deprivation or be- The following ten women exemplify the Spirit, quickly became an outstand- came debilitated by illness. Field reports many early Assemblies of God women ing minister: sometimes contained the death notices who became missionary evangelists, of missionaries, spouses, or children, church planters, and social workers. In 1926 under [Sz Sham’s] frequently due to insufficient funds for ministry 300 received the Baptism getting medical care, recuperating in a Three Single Female of the Spirit. The secret of revival better climate, or coming home for a fur- Missionaries is her prayer life. She spends lough rest. nights in prayer, in addition to However, these Pentecostal women Blanche Appleby (1887-1968) fasting and praying the entire day missionaries accepted suffering as part every Friday. Some days people of their missionary service. First, it was a come to her as early as six o’clock privilege to identify with the suffering of in the morning, and all day long a Jesus. Second, persecution was expected stream of people will be coming — God’s messengers would suffer rejec- and going.... So many signs and tion and hardships before the return of wonders are wrought through her Christ. Most of the time, living condi- that she recognizes the danger of tions did not compare favorably with the enemy trying to get her to be those at home. For tidy North Ameri- puffed up over them.8 cans, daily life in the foreign villages and towns required a great adjustment. Blanche graduated from Central Bi- Gertrude Morrison wrote from Libe- ble Institute (CBI) in 1929, during an ex- ria, “There is filth and disease on every tended furlough. She served as an evan- hand, but God is abundantly able to keep gelist in Kwangsi Province, South China, what we commit into His hands.”4 Some with Rena Baldwin (who later married women lived in half-finished homes and Alexander Lindsay). In 1941, the Sino- among unfinished projects while the Japanese war prevented Blanche and men were busy with other missionary Rena from returning to China, so they endeavors. went to the Philippines.9 Twice the Japa- The ongoing shortage of men on the nese interned them, first for a month in field caused women to tackle tradition- 1942 and then for eight months in 1944- ally male work like construction, which 45. American troops miraculously res- would have been condemned as “un- cued both women on the day they were feminine” at home.5 Bible schools and Blanche Appleby was baptized in the to be executed, February 23, 1945,10 and teacher training had not always equipped Spirit and called to missions under Gas- they returned to the USA.11 them practically, so many lacked the ton B. Cashwell, an early Pentecostal Because of frail health, the AG

68 AG HERITAGE 2014 mission board did not allow Appleby and coworker.16 She administrated both io, and began pastoral ministry in Beloit, to return to the field. She had served leper colonies until Violet Schoonmaker Ohio. She resigned her pastorate to be- twenty-six years in China and four in arrived to take over Chupra.17 come a missionary in 1898.19 Her mis- the Philippines. Back home, she taught In 1921, Bernice transferred her sionary career spanned sixty-two years Sunday School and led a weekly prayer missionary appointment to the AG. By in Central and South America. Wood meeting in Atlanta, Georgia, until weeks 1925, she was caring for forty-nine chil- began missions in Venezuela and Puerto before her death in 1968.12 Blanche left dren and supervising the Uska Bazar or- Rico with the CMA.20 In 1909, she be- a large bequest to the Foreign Missions phanage. Bernice shared the success of came the first Pentecostal missionary in Department, according to a handwrit- her ministry and her ongoing desire to Argentina, leaving the CMA and launch- ten note in her archived file: “By deny- serve: “When I came away last March, ing out on her own without the backing ing herself she left over $20,000 to the among all that we had in the colony, all of any missions board.21 Wood began AG.”13 but seven had accepted the Lord Jesus her third missionary term in 1910, as an Christ and had obeyed him in baptism.... evangelist at Gualeguaychú, Entre Ríos, Bernice Lee (1879-1958) love to think that if Jesus tarries, in a few Argentina.22 months hence I shall be able to go back Alice’s diaries show that she was again.”18 She returned for a third term in feisty, opinionated, and subject to ner- 1930 with Lydia Vaux (later Mrs. Sidney vous ailments. Ordained as an AG mis- Bryant), a graduate of CBI. sionary in 1914,23 she was one of the After her heart was damaged by veterans who lent credibility and sta- rheumatic fever in 1935, Bernice spent bility to the AG because of her existing December 1936 to May 1938 on fur- missionary credentials.24 For years, she lough before a final term. She returned supervised the churches near the Argen- home permanently in February 1940, in tinian town of Veinticinco de Mayo. Her broken health. She interceded for mis- legacy includes helping found the Ar- sions until she died at her sister’s home gentinian Assemblies of God, La Unión in 1958, in Oakland, California. de las Asambleas de Dios, in 1917.25 Wood recorded an instance of human Alice Wood (1870-1961) language, never learned, but spoken by a convert.26 On another occasion, with a burden for Argentina’s Indians over a decade old, she wrote about a wonderful manifestation of the Holy Spirit which took place in a mission for the Indians:

The Holy Spirit fell suddenly Born in Benson, Illinois, Bernice C. upon a hundred Indians who were Lee became a schoolteacher, and then kneeling in prayer. First came a studied two years of German and two of mighty shaking, like an earthquake, Hindi before she filled out her mission- with wind and a sound like the ary application.14 She was baptized in the firing of a cannon. Simultaneously Spirit in 1907 and immediately began the Indians arose to their feet and evangelistic work. began to clap their hands, shout Pentecostal leaders E. N. Bell and L. “Hallelujah,” and then broke out C. Hall ordained Lee in 1910 for mis- speaking in tongues.... As a result sionary service in North India.15 In 1913, of this outpouring of the Holy Spirit she and Edith Baugh took over a leper many souls are being saved.27 colony begun by Minnie Abrams at Uska Bazar. They founded a new leper colony Alice arrived back in Lakeland, 140 miles away at Chupra, North India, Florida in 1960 after an unbroken — and in 1915. Baugh assumed leadership of Born in Belleville, Ontario, Canada, record-setting — term of fifty years, re- Chupra but died in 1920. Lee wrote sup- Alice Wood attended the Friend’s Train- tiring at the AG’s Bethany Retirement porters how much she missed her friend ing School (Quaker) in Pickering, Ontar- Home, where she died a year later.28

2014 AG HERITAGE 69 Seven Married Female March 13, 1917.31 Margaret, as well as in South India. In 1926, they moved to Missionaries George, preached the gospel and healing North India to take over a mission sta- in churches and villages.32 A leper was tion and orphanage for boys from an ag- Margaret Mae Gaylor Kelley healed several days after they arrived at ing single missionary, Lillian Denney.38 (1889-1933) their new station, in an area so danger- They also founded a technical train- ous that the American Consul refused to ing center to help the boys transition to give his protection.33 Another time, “an adulthood. Located on the border of Ne- old woman came and called for medi- pal, the mission was ideally situated to cine, but we said we had something bet- reach Nepalese workers who migrated to ter — that we would pray for her; so we and from India in search of work. Ruby prayed with that old woman. The next recorded many insightful observations day ... she was transformed. She called about Indian home life, idol worship, upon the Lord and the Lord healed her and the caste system’s stranglehold on and saved her soul.”34 the culture.39 The Kelleys buried two children in The Nicodems loved children and had China while they opened up China’s in- six of their own within twelve years.40 terior to Pentecostal missions. They pio- Ruby served alongside her chronically neered unreached areas and built church- ill husband. Both wrote home of God’s es.35 Four more sons grew up without miraculous healings over the years.41 their mother: Margaret died in 1933 of When Frank had to return to the USA in smallpox. Without the sweetening influ- 1934, desperately ill after eight uninter- ence of his wife, George became increas- rupted years on the field, Ruby appealed ingly uncooperative and divisive in his in vain to supporters for enough money relationships with missions coworkers. to bring all the children home. They left After several appeals from missionary three older sons behind in school in In- peers, the AG revoked his credentials.36 dia while a younger son and two daugh- Born in Magnolia, North Carolina, ters traveled along on the two-month Margaret Mae Gaylor married George Ruby Fairchild Nicodem homeward journey to America in 1934.42 M. Kelley (1888-1975) in 1907 and be- (1900-1973) The family was reunited in India in late came a missionary to China in 1910. 29 1935. Frank continued to have health The Kelleys reminisced about their tran- challenges until his death in 1936. Ruby sition to Pentecostalism: remained in missions as a widow, raising their children and running the orphanage We came out to China in the year and school. 1910, affiliated with the “Free After her final return from the field in Will ,” who promised 1942, she married Louis Petersen (1897- they would do what they could 1998) in 1950. She died in Springfield, for us. But after about two years, Missouri, in 1973.43 At her funeral, Mis- on account of some differences Ruby Fairchild met missionary Frank sionary Maynard Ketcham reported that on theological questions, we were Nicodem (1896-1936) during classes the Nepalese still honored the Nicodem dropped from their church, and our in Beulah Heights Bible and Mission- name because of their good work and en- credentials were recalled. Being ary Training School in North Bergen, thusiastic gospel proclamation.44 at home when this took place, we New Jersey. Her classmates remembered visited the different Pentecostal her as an outstanding student and hard Love Lou Farrington Page centers ... and God gave us friends, worker. Frank proposed after he set off (1886-1919) thus raising up for us a constituency for India, and she followed with single Love Lou (Farrington) Page served that made it possible for us to return coworker Sarah Coxe. She was nineteen in Fiji for one term. She was a school- to China, and resume our work.30 years old when E. N. Bell, personally teacher from New York before her mar- endorsed her missionary application in riage to Australian evangelist Albert T. Margaret was ordained by the Pen- 1919, becoming one of the youngest AG Page (1882-1918) in 1911. She was bap- tecostal Assemblies of the World in missionaries.37 tized in the Spirit on July 4, 1911, and 1915, and transferred to the AG on Ruby and Frank married in 1920 Albert received his Spirit baptism on

70 AG HERITAGE 2014 three months later. The children were The miracles Pentecostals expected thirteen months to six years old when and for which they prayed captured the their parents died. A single missionary attention of unbelievers. The Perkinses cared for the children until relatives from reported: Australia came for them.48 The youngest daughter died in Australia within a few People brought a very sick child months, but the older three children were for medical treatment, but as the separated and sent to live with relatives child was already far beyond in New York. The children did not realize human help, all that they could their parents were AG missionaries until do was to pray for the child. The 1986, shortly before son Lloyd Page and Lord wrought a real miracle, by daughter Olive Page DeLano as adults touching the child back to life right visited Fiji, where Olive had been born.49 before their eyes, and this helped the situation [of Christians who Jessie Arms Perkins had begun to abandon the gospel] (1862-1941) wonderfully.... Just as in Bible March 1, 1912. They became AG mis- times, one healing touch from God, sionaries and had four children after los- does more to convince the heathen ing an infant before reaching the field. about the reality and power of God Both Lou and Albert had a great sense of than a thousand sermons.52 humor, according to their letters. A con- vert remembered Lou as bighearted and Jessie’s health forced their return hardworking: “How she love me. Like home in 1935.53 She continued to recruit the Lord Jesus love me [sic].”45 others to become missionaries, even af- Albert Page wrote that demonic ac- ter becoming blind three years before her tivity in Fiji pressed in on them and led death in Pasadena, California, in 1941. to great hardships: Margaret Peoples Shirer Much of our trials and troubles, we (1896-1983) believe, were more to lead us into light, as to how to fight against the awful Satanic powers which grip the minds and bodies of these people. The heathen all know much about the wicked spirits.... ignorance on Jessie Jennette (Arms) Perkins was the part of missionaries of Satanic born on a farm near Bridgeport, Wis- power as revealed on the foreign consin. She served a total of six terms field will cause them much trouble in Liberia, beginning with the Method- and sorrow.46 ist Episcopal (ME) board in 1895. She returned to Liberia in 1900 for her sec- The Pages were so impoverished that ond term in a party of ten missionaries. at times they and their children did not Within three months, only two survived have clothing fit to be worn in public. or remained on the field. Jessie married They survived on meager rations and the other survivor, widower John M. lived in a leaking hut until Lou opened Perkins (1866-1949), in 1903. a school for the children of Indian shop- Jessie and John were baptized in the keepers in exchange for food and neces- Spirit during their furlough in 1906.50 sary supplies.47 When the ME board refused to send A calling to minister in the Solomon them out again, they returned to Africa as Islands was never realized, for Albert Pentecostal faith missionaries in 1908.51 died of influenza in December 1918, They served as a strong missionary team and Lou succumbed to the same disease in Liberia for nearly forty years.

2014 AG HERITAGE 71 Margaret (Peoples) Shirer54, who difficult boat journey upriver to Upper served in West Africa, was born in Ire- Volta with the rest. The missionaries set land. She was saved under the ministry up their portable organ to sing and testify of three women, including Irish female at every stop, from boat landings to rail- evangelist and political activist Miss road stations.61 Bell Malseed.55 She felt called to African During her first furlough, about missions when she was fifteen years old 1925, Peoples was ordained by E. S. and called to preach the following year. Williams, her pastor in Philadelphia. She Her father, a farmer, refused to let Mar- spent three months in the United States garet continue her education beyond high and nine in France, learning French be- school, reckoning that further learning cause the French were taking over Upper would be wasted on a girl. She trained as Volta. On her return to Africa, she met a domestic servant in Ireland (and later fellow missionary Lloyd Shirer (1903- in Philadelphia). For two years during 1972).62 Margaret waited until her sister her teens, she rose at four in the morning sent her wedding dress from Philadel- to study Scripture until six, memorizing phia before marrying Lloyd in a cer- and assimilating verses, hiding the read- emony using four languages: Bambara, ing light under the bedcovers to keep Moré, English, and French.63 Their son genuine call to missions. She ignored from disturbing her family.56 When she and daughter were born in Africa.64 warnings that she would die from her immigrated to Philadelphia in 1917 to Both Margaret and Lloyd were good ongoing illness before reaching the field live near her sister, Margaret continued preachers. Often Lloyd would drop her and arrived as a nineteen-year-old single her Bible studies. off on his motorcycle to preach in one missionary in Mongolia in 1910. She be- In Philadelphia, Peoples found village, drive on to speak in the next, lieved that the God who had called her to Christian friends and sought the baptism and pick her up on the way home. They missions would also heal her body.69 She of the Holy Spirit. She was home alone opened the first AG mission stations in married Dutch citizen George Christian when she received her Spirit baptism, Gold Coast (Ghana), starting at Yendi. Slager (1886-1968) in 1914, and they and this was later confirmed with a mes- Shirer’s respect for indigenous customs were appointed as AG missionaries to sage in tongues during a church service. earned her many open doors.65 From China in November 1914. 70 She endured Her church, an independent Pentecostal their Gold Coast base, around 1938–39, ill health for thirty-six years in the Chi- congregation, promised to support her Lloyd and Margaret traveled to Nigeria nese interior and north, including two as a faith missionary to Africa.57 Mar- after an outpouring of the Spirit there.66 terms in Tsingtao. garet stayed in touch with Evangelist The Shirers left Africa in 1942 and The Slagers determined to evange- Malseed after she immigrated to the co-pastored a church in Washington, lize even during political conflicts and United States, listing the evangelist as DC, for five years, before resigning in wars.71 During World War II, the Japa- a personal reference on her missionary 1947 to return to Africa. During Lloyd’s nese interned them in a POW camp for application. On that application, she said subsequent moral failure, Margaret kept four years, from 1942–45.72 They re- she was optimistic and able to work with the family together and stayed with him turned to the USA, worked for three others.58 She also reported working two while he worked for several African gov- years in Holland, and then assisted at a jobs, indicating the vigor with which she ernments.67 Margaret Shirer’s mission- retirement home in Seattle, Washington. would tackle missionary obligations. ary appointment file shows her based at They retired in Vancouver, British Co- Peoples was enthusiastically en- a Bible college in Haiti from 1968-71. lumbia. Abigail died on September 7, dorsed by AG Superintendent Bell on After Lloyd died, Margaret returned 1959.73 her application — even though she indi- to full-time ministry in the USA. She cated a “grammar school” education and was an outstanding speaker, preaching Marian Wittich Keller that she had previously won few people and recruiting young missionaries well (1889-1953) to Christ.59 She began missions in Upper into her eighties. She died of a stroke on Marian Wittich Keller served both as Volta (Burkina Faso) as a twenty-two- September 25, 1983.68 a single and a married missionary. Like year-old single woman in 1919, along hundreds of tenacious women in mis- with two couples, the Wrights and the Abigail Chant Slager sions, she ignored public qualms about Leepers, and another single woman, Jen- (1889-1959) women’s ability, strength, and resil- nie Farnsworth.60 High fever struck her After being baptized in the Spirit, ience.74 She confirmed the extreme hard- on her arrival in Africa, but she made the Abigail (Abbie) Chant recognized a ships of missionary life, but modeled

72 AG HERITAGE 2014 returned the money her family sent to disempowered nationals. These women bring her back to the United States and offered the gospel and essential humani- worked on as a single missionary, even tarian services, transforming indigenous after World War I broke out. She admit- behaviors, cultures, and societal expec- ted to losing everything for the sake of tations along the way. the gospel, including her spouse, co- The Assemblies of God has estab- workers, finances, and friends. She later lished itself globally since the early Pen- admitted her loneliness: “Though I was tecostal revivals, in part because of the separated from my loved ones, yet I fervor and scope of women’s sacrificial longed for their comfort. But God took service. In giving permission for evan- away all the props.”76 Hers was the only gelism to the majority of their adherents mission station that remained open in (women), the AG loosed a wave of em- Kenya when other stations closed for the powered female missionaries, to which duration of the war. countless churches and ministries across After a furlough, Marian returned to the globe owe their beginnings. Africa in 1920 with renewed determina- tion to preach and teach. She married hardiness and adaptability. Otto Keller (1888-1942), a friend of her Rosemarie Daher Marian, her first husband, Karl Wit- first husband and a veteran missionary. Kowalski, Ph.D., is tich (d. 1914), and a single male mission- Over several decades, they evangelized an ordained minister ary lived in a little jungle hut on stilts for and planted hundreds of churches with with the Assemblies three months after they arrived in East nationals they trained for ministry. of God, adjunct Africa. She described it as similar to a faculty at Northwest chicken coop and reminisced: Summary University (Kirkland, Early Pentecostals affirmed that the WA) and ATCEM (Singapore), and Unfortunately, we struck a time urgent task of global evangelization lives with her husband Waldemar in when the rains were on.... We did would only be possible through those Bandung, Indonesia. not know what it was to have a dry called and sent in the power of the Holy night’s rest [because water sheeted Spirit. Alice Luce reflected on the im- down the walls inside and out]. plications of missionary theology and NOTES The boys, my husband and another praxis in early Pentecostalism when young man who went out with us, she wrote, “The Holy Spirit comes in worked hard and tried to better this blessed Baptism to be a power for 1 the conditions, but all to no avail, service and to write on us that letter for This article is adapted from Rosemarie’s because we did not have the proper God to those who do not know Him, so dissertation: “‘Whom Shall I Send? And Who Will Go for Us?’: The Empowerment of material. They had to walk seven the letter is not for us primarily, but for the Holy Spirit for Early Pentecostal Female or nine miles to get a little drinking others, although we do enjoy the bless- Missionaries” (Ph.D., Assemblies of God water. At night the lions and other ing of it ourselves.”77 AG historian Gary Theological Seminary, 2012). animals would come prowling McGee writes that the prominent role of 2 around and the boys would sit up women in ministry was characteristic of “Women’s work for women” was a nineteenth- and fire off shots to scare them a revival where “anyone can be chosen century slogan promoting the work of female away.75 by the Spirit for a particular ministry.”78 volunteers and trained helpers who worked The legacies of the female mis- among poor and needy women unreachable by male helpers. Examples included women She cooked limited foods foraged sionaries demonstrate the power of the confined away from non-familial men in Muslim by locals on three cooking stones, using Spirit working through a culturally and contexts, prostitutes, widows, orphans, and makeshift utensils. After three months, religiously disempowered group. They other women in areas where men’s engagement her husband and their coworker died of crossed cultural and religious barriers. would be unwelcome or culturally forbidden. malnutrition and fevers. Her husband They fulfilled the prophecy of Acts 2:17 3 had not made a will so Marian could not that God would empower women — as Anna C. Reiff, “Problems for Thought and cash donors’ checks written in his name. well as men — as His witnesses. Their Prayer,” Latter Rain Evangel, November 1922, 12. However, Marian did not feel re- adaptable and willing service opened leased from her call to missions. She ministry doors among unreached or 4Mrs. Vernon Morrison, “Twenty-Seven

2014 AG HERITAGE 73 Natives Baptized,” Latter Rain Evangel, May missionary coworker Gerard Bailey spoke out June 1, 1918, 11. 1927, 15-16. against women in ministry. 36Mattie Ledbetter, letter to Noel Perkin, 5Julia McRichardson, “God’s Deliverance in 21Daryl Platt and Clifton L. Holland, “A February 11, 1933. AGWM Archives; Mark the Heart of Africa,” Latter Rain Evangel, June Chronology of Protestant Beginning: W. Kelley, “Missionary Marriage and Civil 1, 1926, 10-11. Argentina,” 2002, www.prolades.com/cra/ War: George Kelley and Eugenia Wan in China, 6Inez Spence, With a Song in Her Heart: regions/sam/arg/arg-chron.pdf (accessed 1935–1950 “ (Research Paper, North Carolina Blanche Appleby. Heroes of the Conquest, December 2, 2008). State University, n.d.), 22. George continued vol. 1 (Springfield, MO: Foreign Missions 22“Reseña Histórica de la Unión de las as an independent faith missionary, marrying Department of the Assemblies of God, n.d.), 6. Asambleas de Dios,” Union de las Asambleas a Chinese pastor, Eugenia Wan. After twenty years together, George returned to pastor a 7Appleby and Kunkle are both listed in the de Dios. http://www.uad.org.ar/folders/ Methodist church in North Carolina with their “Missionary Diary of 1924” (Canton Missionary informacion.html (accessed December 2, 2008). son John, leaving behind Eugenia and their Conference of South China, Canton, China), 54. 23Alice Wood, diary, December 9, 1914. adopted Chinese daughter Lily. He “released” 8Blanche Appleby, “The Wonderful Story of Sz 24Burgess and Van der Maas, 889. See also Eugenia from their marriage vows, and in 1955, Sham,” Pentecostal Evangel, August 4, 1928, 9. Arno W. Enns, Man, Milieu, and Mission in at age 67, married his third wife, an American, 9Trinidad E. Seleky, “The Organization of the Argentina: A Close Look at Church Growth living with her for twenty years until his death Philippine Assemblies of God and the Role (Grand Rapids: W.B. Eerdmans, 1971), 76-77. in 1975. of Early Missionaries,” Asian Journal of 25“Unión De Las Asambleas De Dios: 37Handwritten note, by E. N. Bell, Ruby Clarissa Pentecostal Studies 8:2 (2005): 274; Spence, Argentina,” http://www.uad.org.ar/index.html Fairchild, “Application for Endorsement as 3-14. (accessed January 2, 2009). Missionary,” June 1919: “Splendid for her age, 10Blanche Appleby, “Our Remarkable 26Alice Wood, diary, May 17, 1912. and as she is to marry a missionary, though she is young, I endorse her going out. E.N.B.” Deliverance from Los Banos Internment 27Alice Wood, “Mighty Manifestation,” 38 Camp,” Pentecostal Evangel, June 16, 1945, 1. Pentecostal Evangel, February 3, 1934, 7. Ruby Nicodem Petersen, “Frank Nicodem” 11 [biography by his widow], February 18, 1954. Blanche Appleby, “I Remember,” Pentecostal 28Nora B. Blan, “Fifty Years without a AGWM Archives; see also “A New Boys’ Evangel, May 24, 1964, 5. Furlough,” Pentecostal Evangel, August 28, School in India,” Pentecostal Evangel, August 12Wayne Warner, “World War II Heroes of 1960, 5. 21, 1926, 10-11. the Faith,” Assemblies of God Heritage 24:4 29George M. Kelley, “Sainam, South China,” 39Frank Nicodem, “India Not Civilized,” (Winter 2004-05): 3. Weekly Evangel, December 8, 1917, 10. 13 Pentecostal Evangel, June 24, 1922, 12. Frank Blanche R. Appleby, “Articles, Newsclips, 30 Ibid. Nicodem was appalled when a seventeen-year- etc.,” FPHC. 31Margaret Kelley, application for ordination. old boy “from a good family” burned to death 14 Bernice C. Lee, “Application for Endorsement FPHC. when his clothing caught fire. No one nearby for Missionary Service,” [1921?] 32George Kelley, Ecclesia: Margaret Kelly [sic] would help put out the blaze because they 15 Ibid. Memorial Number (Hong Kong, China: Canton thought he was a devil. Such “inhumanity” 16“Shall This Lighthouse Remain?,” Latter Rain Christian Temple, 1933), 7. Flower Pentecostal caused Frank to write a letter decrying the lack Evangel, June 1920, 13-14. Heritage Center; see also 11, quoting a letter of “civilization” in India. Closed countries like Nepal were opened to Western anthropologists 17Sara Coxe, “Saharanpur, N. India,” Margaret sent July 21, 1932: “Many marvelous and other observers through missionary Pentecostal Evangel, May 14, 1921, 13. healings. The people were healed sitting in their seats listening to the Word. Every day some updates like Ruby’s. See also Mr. and Mrs. 18Bernice Lee, “The Leper Work at Uska were filled with the Holy Ghost, 10 received Frank Nicodem, “Need of Nepal,” Pentecostal Bazar,” Pentecostal Evangel, November 23, one day”; see also 12 where Margaret reported Evangel, October 30, 1926, 10-11; Ruby C. 1929, 6. speaking to 30 young women and some doctors Nicodem, “Holdup Staged by Satanic Power,” 19Alice Wood, “Alice Cristi Wood” at the Foo Ye Yen hospital, December 20, 1932, Pentecostal Evangel, September 28, 1940, 8; [autobiography in her AG World Missions in a letter written days before her death. and Ruby C. Nicodem, “Back to the Land,” file], 1923, 3. North India Field News 4:2 (April 1941): 6-7. 33Mrs. George M. Kelley, “God Answering a 40 20Adele Flower Dalton, “Adventuring for Chinaman’s Prayer after Fourteen Years,” Latter “Nicodem With Jesus,” Pentecostal Evangel, Christ,” Woman’s Touch, Nov.-Dec. 1983, Rain Evangel, January 1917, 10. September 19, 1936, 7. L6.; “Argentina,” in Stanley M. Burgess 41 34Mrs. George Kelley, “Preaching and Living “Brother Frank Nicodem writes ...,” and Eduard M. Van der Maas, eds., The New the Gospel in South China,” Pentecostal Pentecostal Evangel, June 26, 1920, 12; see International Dictionary of Pentecostal and Evangel, September 8, 1923, 2. also “Some weeks ago ...,” Pentecostal Evangel, Charismatic Movements, Rev. and expanded September 2, 1922, 13. 35 ed. (Grand Rapids: Zondervan, 2002), 23. Her Stanley H. Frodsham, “The Plight of Our 42Ruby Nicodem, “To ‘Mothers’ Who Read involvement in Venezuela ended when her male Missionaries in China,” Christian Evangel, the Evangel,” Pentecostal Evangel, January

74 AG HERITAGE 2014 13, 1934, 11; Ruby Nicodem, “An Appeal Margaret’s home county. Ulster Unionists 67Ibid., 7-11. Margaret greatly admired and to Mothers,” Latter Rain Evangel, February were opposed to Home Rule of Ireland. supported Lloyd: “My husband was a man of 1934, 2. Robert A. Malseed, “The Ulster Covenant,” many talents. He could do almost anything. He 43“With Christ: Mrs. Ruby C. Petersen, 73,” Malseed Genealogy and Family History, http:// was the one who started printing in Ghana.” Pentecostal Evangel, December 23, 1973, malseed.com/malseeds/records/ireland/proni/ 68“Missionaries With Christ: Margaret Shirer, 27. Their children remained active in church ulster_covenant/ulster_covenant.htm (accessed 86,” Pentecostal Evangel, February 26, 1984, and ministry, and their son, Frank, Jr., later July 19, 2011). 29. 56 became treasurer of the National Association Adele Flower Dalton, “Interview with 69Mrs. George C. Slager, “Divinely Healed of Evangelicals. Margaret Peoples Shirer,” Summer 1976, 1. for Service in China,” Latter Rain Evangel, 44Maynard L. Ketcham, “Obituary for Mrs. Typed manuscript. AGWM Archives. July 1918, 21. 57 Ruby Petersen” (Springfield, MO: Thieme Dalton, “Interview with Margaret Peoples 70Abigail Slager, missionary file. AGWM Funeral Parlor, October 24, 1973). Shirer,” 2.”It was an independent Pentecostal Archives. 45 church that sent me to Africa. The Spirit had Peter Umibeau, letter to Lloyd Page, March 71Abigail Slager, “Perilous Days in China,” just fallen and it was a brand new church. I 8, 1924, FPHC. Pentecostal Evangel, May 14, 1927, 4. See also told the pastor and others that I had a call to 46“Bro. Albert T. Page writes ...,” Pentecostal George C. Slager, “War Horrors in China: As Africa; I didn’t know where. They said, ‘Go, Evangel, July 27, 1918, 10. Related by a Missionary,” Pentecostal Evangel, make your preparations and come back and tell 47 December 18, 1937, 6. “Bro. and Sister Page write ...,” Pentecostal us when you are ready. We will stand behind Evangel, April 6, 1918, 11; see also Yvonne you with our support.’ So I studied the Bible 72Abigail Slager, “First Medical Examination Carlson, “Someone Remembered: A Story at night and made my preparations.” of Furlough,” August 28, 1947. AGWM of Fiji’s Pioneer Missionaries,” Pentecostal Archives. Her physician recommended against 58Margaret Peoples Shirer, “Application For Evangel, December 31 1989, 21. her return because she was suffering from so Endorsement as Missionary,” November 11, 48 many illnesses. Sarah L. Dowle, “Sister Lou Page Asleep in 1919. Christ,” Pentecostal Evangel, May 3, 1919, 4. 73Abigail Slager, missionary file. 59Ibid. Shirer showed a quick intelligence and an 49Olive Page DeLano, “Return to Tomorrow.” early love of learning. Her background of eager 74Susan Hill Lindley, You Have Stept out of Unpublished manuscript, 1986. AGWM self-education and openness to new situations Your Place: A History of Women and Religion Archives. assisted her in learning quickly and in teaching in America (Louisville, KY: Westminster John 50H. B. Garlock, letter to Everett Phillips, July 6, on the mission field. She became an outstanding Knox Press, 1996), 75. “It was inconceivable 1968, quoting a letter sent him by John Perkins, translator, evangelist, and church planter. that a woman could sustain the hardships of travel, residence, and work in an “uncivilized” June 8, 1944: “During our furlough home in 60H. M. Wright, “Missionary Party Arrives [place] without the protection and guidance of 1906–1907 we became mixed up with pentecost Safely,” Pentecostal Evangel, March 19, a husband, and if one misguidedly believed and the M. E. [Methodist Episcopal] Board 1921, 19. refused to send us out again. But we feeling that she could, then her qualities of true 61Ibid; see also Dalton, “Interview with and trusting and believing that God would have womanliness were surely suspect. Exceptions Margaret Peoples Shirer,” 4. us return we went back independently trusting might be made for a single woman who could 62 the Lord for our support”; see also Stanley H. Dalton, “Interview with Margaret Peoples travel and live with a married couple, but such Frodsham, With Signs Following: The Story Shirer,” 6. exceptions were reluctantly and rarely made.” of the Pentecostal Revival in the Twentieth 63Ibid., 8. 75Marian E. Wittich, “Pioneering Amid Perils of Century. Rev. ed. (Springfield, MO: Gospel 64Ibid., 7. War,” Latter Rain Evangel, June 1919, 6. Here, Publishing House, 1946), 171-172. as elsewhere in archival documents, American 65“It was my custom to honor the chief of the 51 missionaries referred to local male helpers, Frodsham, 172. village even if he weren’t a Christian.... When regardless of age or experience, as “boys,” 52John and Jessie Perkins, “In Need of Prayer,” I would go into a village, I would first go to reflecting the condescension of Westerners Bridegroom’s Messenger, December 1934, 3. the chief. He would say to his people, ‘Beat over other cultures. 53John Perkins missionary file. AGWM the drums and tell my children that the white 76Ibid., 7. Archives. woman is here and has something to tell them.’ While they went to beat the drum, I would sit 77Alice E. Luce, “Living Epistles,” Triumphs 54Margaret will be referred to as “Peoples” and talk with the chief. So many of them said to of Faith, October 1921, 226-227. during ministry while single and “Shirer” when me, ‘White woman, we are not Christians, but 78 referring to her ministry while married and for Gary B. McGee, This Gospel Shall Be we want you to know that we are in sympathy. the rest of her missionary career. Preached: A History and Theology of We are old now, but we want you to take our Assemblies of God Foreign Missions to 1959 55Bell Malseed’s signature appeared on the sons and teach them.’” Ibid. (Springfield, MO: Gospel Publishing House, Ulster Covenant Women’s Declaration of 66Ibid., 7. 1986), 46. September 28, 1912, in Donegal, Ireland,

2014 AG HERITAGE 75 Recent Acquisitions

The Flower Pentecostal Heritage Center (FPHC) has an amazing collection of printed materials, oral histories, artifacts, photographs, and memorabilia. By most standards, it is the largest Pente- costal archives in the world. Many scholars and church leaders, when writing about Pentecostal his- tory, first do their research at the FPHC. We are indebted to the hundreds of people who have donated materials to the FPHC during the past year. Six of the collections received are featured below.

Dr. Stanley M. Horton Collection Mother Lizzie Robinson / Stanley M. Horton (1916- Rev. Elijah L. Hill Collection 2014) was one of the most Mother Lizzie Robinson highly esteemed theologians (1860-1945), the organizer and educators in the Pentecos- of the Church of God in tal movement. He earned mul- Christ (COGIC) Women’s tiple graduate degrees from Department, served along- top tier schools, and through side Bishop Charles H. his writing and teaching he Mason in an important role helped to shape the theology in the formational decades of generations of Pentecostals. of the COGIC. As head of Horton’s Pentecostal roots go FPHC Director Darrin women’s auxiliaries, she Dr. Stanley M. Horton deep. His grandparents and Rodgers and Elijah L. Hill founded the Prayer and displaying some of his mother were participants in (right). Bible Band and the Sewing books at AGTS. the Azusa Street Revival, and Circle. She also helped to Assemblies of God general su- lay the foundation for the creation of the Missions Department perintendent Wesley Steelberg was his uncle. (originally known as the Home and Foreign Missions Band). A Harvard graduate, Dr. Horton was Distinguished Profes- Elijah Hill, a COGIC minister and historian, deposited Robin- sor Emeritus of Bible and Theology at the Assemblies of God son’s personal papers at the FPHC. Theological Seminary (AGTS), where he taught from 1978- The Mother Lizzie Robinson / Rev. Elijah L. Hill Collection 1991. Prior to that, he served as chair of the Bible Depart- includes the papers of Robinson and her daughter Ida F. Baker, ment at from 1948-1978 and professor as well as other publications collected by Hill. The collection at Metropolitan Bible Institute from 1945-1948. He wrote the includes approximately 500 original photographs (circa 1899- Assemblies of God Adult Teacher Sunday school curriculum 1960s), approximately 100 COGIC publications, and Hill’s re- for over twenty-five years. In 1980 he served as president of search files on Robinson. the Society for Pentecostal Studies. Upon his retirement from The collection was dedicated on Friday, October 4, 2013, in teaching in 1991 he held the position of General Editor of the the William Seymour Chapel at the Assemblies of God Theo- Pentecostal Textbook Series/Logion Press in Springfield until logical Seminary. Hill, who has authored seven books, includ- 2000. Throughout his teaching career Horton served as visiting ing a biography of Robinson, spoke on Mother Robinson’s life professor to various colleges and seminaries on every continent and legacy. Glenda Goodson, who has authored a history of pio- except Australia and Antarctica. Horton and his late wife, Ev- neer women COGIC missionaries, provided an overview of the elyn, raised three children. history of women in ministry in the COGIC. A panel discussion Dr. Horton deposited his personal papers at the FPHC. The featuring Hill, Goodson, FPHC director Darrin Rodgers, and collection consists of correspondence, class notes as a student Assemblies of God missions historian Barbara Cavaness Parks and as a professor, his writings, and other materials related to was also videotaped. The service and panel discussion may be his leadership in the church and the academy. viewed on agtv.ag.org.

76 AG HERITAGE 2014 Paul and Jan Crouch Collection He also served churches in Laurium, Michigan; Cloquet, Min- Paul (1934-2013) and nesota; and Crystal Lake, Illinois. Jan Crouch (1938- ), best Jauhiainen was the chief architect behind the FCA’s name known for their pioneering change and its carefully considered statements on doctrine and work in Christian televi- polity from the 1950s through the 1980s. One of Jauhiainen’s sion, have deep roots in the friends, theologian Robert Webber, wrote that he is “a very Assemblies of God. Paul’s thoughtful and deep person.” And Jauhiainen has brought this parents, Andrew and Sarah depth to everything he has done — including preaching, writ- Crouch, were missionar- ing, and personal relationships. He has built bridges with Chris- ies to Egypt and founding tians from other traditions and was active in the charismatic Paul and Jan Crouch members of the Assemblies renewal. of God. Jan’s parents, world Over the course of 60 years, Jauhiainen collected a substan- evangelists and pastors Edgar and Laurie Bethany, helped to tial archive of materials relating to the FCA. He interviewed establish South-Eastern Bible Institute (now Southeastern Uni- countless people, assembled rare publications, and wrote exten- versity, Lakeland, Florida). Edgar Bethany also served as an sive notes for a history which he envisioned but never did write. Assemblies of God executive presbyter until his passing in Jauhiainen deposited his collection at the FPHC so that others 1975. may pick up where he left off. The collection provides insight After graduation from Central Bible Institute (1955), into an important segment of the Pentecostal movement that Crouch served as manager at several radio and television sta- made a unique contribution to American and global Christianity tions. The Assemblies of God appointed Crouch to organize and through its strong local churches, publications, and missionary operate its newly-formed Department of Television and Film enterprise. Production, located in Burbank, California, a position he held from 1961 to 1965. In 1973, the Crouches founded the Trinity Broadcasting Network (TBN). TBN has grown to become the Patten University Archives largest religious television network in the world. Patten University, founded TBN deposited 80 boxes of materials at the FPHC, which as Oakland Bible Institute in included the personal library of C. M. Ward, who served as host 1944 by noted female evan- of the Revivaltime radio broadcast from 1953 to 1978. gelist Dr. Bebe H. Patten (1913-2004), has long been an important part of the land- Henry Jauhiainen Collection scape of Oakland, California. For decades, Henry Jauhi- Patten started in the ministry ainen (1924- ) served the Fel- as a girl evangelist, graduated lowship of Christian Assemblies from L.I.F.E. Bible College (FCA) as its most prominent his- Bebe Patten, circa 1931. in 1933, and was ordained by torian and theologian. The FCA, the International Church of known as the Independent As- the Foursquare Gospel in 1934. A successful revival crusade in semblies of God until 1973, was Oakland in 1944 resulted in the formation of the Oakland Bible formed during the early twenti- Institute, Patten Academy of Christian Education, and Christian eth-century Pentecostal revival Cathedral. She also formed Christian Evangelical Churches of Henry Jauhiainen, circa by Scandinavian immigrants to America (CECA), which ordained graduates of the school and 1965. North America. Influenced by is a member denomination of the National Association of Evan- Swedish Pentecostal leader Lewi gelicals. Pethrus, the FCA has grown to about 100 churches in the U.S. After severe financial difficulties led Patten University to be and another 100 churches in Canada. acquired by UniversityNow, a for-profit educational company Raised in a Finnish immigrant community in Michigan, in 2013, the school’s Christian mission was changed to a secu- Jauhiainen spent two years at Suomi College before going on lar one. Following the acquisition, the University’s archives to earn a B.A in history at the University of Minnesota-Duluth. were placed at the FPHC. In recent years the archives have been He later did D.Min. studies at Northern Baptist Theological developed by long-time Patten educator and administrator Dr. Seminary in Lombard, Illinois. He and his wife, Maxine, raised four boys. Jauhiainen followed Elmer C. Erickson as pastor of Continued on page 78 Duluth (MN) Gospel Tabernacle, a leading FCA congregation.

2014 AG HERITAGE 77 Continued from page 3 / From the Editor outpouring on “representatives of practically every branch of Darrin J. Rodgers, M.A., J.D., is director of the Flower Christendom in these United States.” Second, he believed that Pentecostal Heritage Center and editor of Assemblies of “The Revival That Is” in foreign lands will bring “The Revival God Heritage magazine. That Is to Come” in America. “The simplicity, zeal, and spiri- tual power of our brethren around the world,” he forecast, will ultimately lead to “a new visitation upon the homeland.”6 NOTES The Assemblies of God is growing in America. But the real story is the ethnic transformation of the AG. It is becoming less 1 white and more reflective of the ethnic, linguistic and social George O. Wood, “The World Assemblies of God Fellowship: Uniting to Finish the Task,” in Together in One Mission: Pentecostal Cooperation diversity that exists in the global church. The founding fathers in World Evangelization, ed. by Arto Hämäläinen and Grant McClung and mothers of the AG laid the foundation for this ethnic shift (Cleveland, TN: Pathway Press, 2012), 123-130. See also: William when they committed the Fellowship in November 1914 to “the Molenaar, “The World Assemblies of God Fellowship: United in the greatest evangelism that the world has ever seen.” In 1921 the Missionary Spirit,” Assemblies of God Heritage 31 (2011): 40-47. 2 AG adopted the indigenous church principle as its official mis- Thomas F. Zimmerman, “Anniversary Reflections,” Pentecostal Evangel, April 5, 1964, 2. sions strategy, in order to better carry out world evangelism. 3 Kate Tracy, “Five Reasons Why Most Southern Baptist Churches The implementation of this strategy — which recognizes that Baptize Almost No Millennials,” Christianity Today, May 29, 2014, each national church is autonomous and not controlled by West- http://www.christianitytoday.com/gleanings/2014/may/five-reasons-why- ern interests — resulted in the development of strong national southern-baptist-baptize-millennials-sbc.html (accessed 21 June 2014). churches and leaders. And now, in a fitting turn of events, those 4 “The Assemblies of God (U.S.A.) Celebrates 24 Years of Growth; World Growth Tops 67.5 Million,” AG News, June 16, 2014. churches may be bringing renewal to America. 5 Carl Brumback, Suddenly from Heaven: A History of the Assemblies of God (Springfield, MO: Gospel Publishing House, 1961), 350-351. 6 Ibid., 352-354.

Continued from page 77 / Recent Acquisitions

Abraham Ruelas. He is also author of No Room for Doubt: The Los Angeles, he went on to become a Bible teacher and collec- Life and Ministry of Bebe Patten (Seymour Press, 2012). The tor of theological books and periodicals. In 1975, he and his Patten collection includes college yearbooks, catalogs, and pe- wife, Leona, founded The Bible Educator Ministry, which sent riodicals; extensive correspondence relating to Patten and her his teaching tapes around the world. He is remembered, among husband, Carl Thomas Patten; photograph albums and scrap- other things, for his sweet spirit and for faithfully teaching the books; and other publications and materials. Bebe Patten was Pentecostal and Anglo-Israel messages. a larger-than-life personality, and the bulk of the collection re- Southwick developed a significant collection consisting lates to her and her family. of 4,000 books, as well as numerous periodicals, tracts, pam- phlets, photographs, and other archival materials. After his death, his family gave the collection to Charles Jennings, a pas- Rev. George W. Southwick Collection tor in Owasso, Oklahoma. Jennings deposited the collection at George W. Southwick the FPHC. Southwick held to Oneness, Anglo-Israel, Calvinist, (1918-2006) was a well-known and Latter Rain beliefs, and much of his collection represented figure in Pentecostal churches those minor traditions within Pentecostalism. This important in southern California. He held collection includes many publications that are not otherwise ac- ordination, at various times, cessible to researchers. Numerous books not fitting the FPHC in four different bodies: Inter- collection parameters have been placed in the Assemblies of national Church of the Four- God Theological Seminary library. An Anglo-Israel collection, square Gospel; Assemblies of designated as non-circulating, will be placed in the library’s God; Whosoever Will; and Special Collections room, and other volumes have been inte- George W. Southwick Apostolic Holiness. A gradu- grated into the circulating collection. ate of L.I.F.E. Bible College in

78 AG HERITAGE 2014 Continued from page 35 / Who’s Who at Hot Springs

Attended A/G Organizational Meeting,” 6-7. 1896-1914,” handwritten, n.d.; Jack Carnley, Hastie, 58-59; Flower, unpublished list, 1939; 191“List of Pastors and Elders”; Hot Springs Willie T. Millsaps: Pioneer of Pentecost to First Executive Presbytery photo (P0304); photo (P0303); “Few People Living Who (St. Paul, VA: the author, 1980); Riggs, “I Remember,” 3; Burnett, “Forty Years Attended A/G Organizational Meeting,” 6-7; “Men Who Attended First Council Meet Again Ago”; “A Hidden Ministry for the General Flower, unpublished list, 1939. After 66 Years,” 26; Cunningham, 12-13, 38; Council Fellowship,” 6, 10; Winehouse, The Warner, “Visiting Our Historical Sites”; Oral Assemblies of God, 31-32, 35; Burnett, Early 192Daughter of Mrs. and Mrs. Robert McKenzie. history interviews with Vera Riley, Dollie History of the Assemblies of God, 8-11; Flower, Later married William Clarence Vickers. Hot Simms, Willie Millsaps, David Lee Floyd. History of the Assemblies of God, 20-23; Word Springs photo (P0303) (tentatively identified); Indianapolis IN: Educators Conference, August and Witness, May 20, 1914; David Lee Floyd, Millie (Vickers) Day, personal interview with 8, 1989; Millsaps, “Willie Millsaps Remembers transcript of interview with Wayne Warner, Feb. Glenn Gohr, April 10, 2014. C. H. Mason,” 8; McGee, “The Saints Join 26, 1981, tape 2, 3; and April 10, 1981, 27; 193Hot Springs photo (P0303) (tentatively Hands,” 4-13. Warner, “Visiting Our Historical Sites”; McGee, identified); Millie (Vickers) Day, personal 207“List of Pastors and Elders”; General Council “The Saints Join Hands,” 4-13; Burke, Like a interview with Glenn Gohr, April 10, 2014. Minutes, April 1914. Prairie Fire, 40-42; Burnett, “Delegates Form 194 Assemblies of God,” 5, 8, 9; Hill, I Was There Hot Springs photo (P0303) (tentatively 208“List of Pastors and Elders”; Hot Springs When it Happened; Johnston, “From Infidel identified); Millie (Vickers) Day, personal photo (P0303); Flower, unpublished list, 1939; to Christ,” 58-65; Johnston, Howard A Goss, interview with Glenn Gohr, April 10, 2014. “A Hidden Ministry for the General Council 109-120. 195 Fellowship,” 6, 10. W. A. Mercer, Jr., letter to Wayne Warner, 219Carl Brumback and William Menzies both November 19, 1987. 209First Assembly of God, Van Buren, AR: list a Fred Pitcher instead of a John Pitcher at 196Duane Miller, personal interview with Glenn Dedication Day—June 9, 1985, 8-9. Hot Springs, but this must be an error. “List of Gohr, April 14, 2014. 210“List of Pastors and Elders”; D. K. Murphy, Pastors and Elders”; Brumback, 67, 162-190; 197Ibid. “Report From Oklahoma,” Weekly Evangel, Menzies, 97-107; Burnett, “Forty Years Ago; “Winehouse, 31-32, 35; Flower, class notes, 198 22 May 1915, 3. Daughter of Joshua and Willie Miller; later 211 20-23; Word and Witness, April 20, 1914. married Thomas H. Grant. Rev. Ernest Strong, Mrs. Don McManess [daughter of Walter 220 personal visit to A/G Archives, March 23, 1993; Oliver], telephone interview with Glenn Gohr, Gerald S. Pope, letter to Glenn Gohr, July Pam Greene (Mrs. Tom), personal interview June 1, 1994. 27, 1992; Opperman Bible school small group with Glenn Gohr, January 31, 2001; Hot Springs 212 (P3660). “List of Pastors and Elders”; Hot Springs 221 photo (P0303). photo (P0303); General Council Minutes, April “List of Pastors and Elders”; Hot Springs 199“List of Pastors and Elders”; Hot Springs 1914; “Few People Living Who Attended A/G photo (P0303); Hawkins, 37, 45; Gerald S. photo (P0303); “Few People Living Who Organizational Meeting,” 6-7; Warner, “‘The Pope, letter to Glenn Gohr, July 27, 1992; Attended A/G Organizational Meeting,” Call’ to Hot Springs, Arkansas,” 1, 6; Brumback, Opperman Bible school small group (P3660); 6-7; Brumback, 67, 162-190; Menzies, 97- 67, 162-190; Menzies, 97-107; Hastie, 58-59; Burke, Like a Prairie Fire, 40-42. 107; Flower, unpublished list, 1939; 23- Flower, unpublished list, 1939; First Executive 222Robert Preston [grandson] of Bad Axe, year delegates photo (P7209); “Twenty-Five Presbytery photo (P0304); Burnett, “Forty Years Michigan, personal interview with Glenn Gohr, Ministers,” 8; Burnett, “Forty Years Ago; Ago”; “A Hidden Ministry for the General March 14, 1997. “A Hidden Ministry for the General Council Council Fellowship,” 6, 10; Winehouse, The 223 Assemblies of God, 31-32, 35; Burnett, Early Brann, “Those Early Pentecostal Days.” Fellowship,” 6, 10; Winehouse, The Assemblies 224 of God, 31-32, 35; Burnett, Early History of History of the Assemblies of God, 8-11; Flower, Ibid. the Assemblies of God, 8-11; First Assembly of History of the Assemblies of God, 20-23; Word 225Flower, unpublished list, 1939. God, Van Buren, AR: Dedication Day—June and Witness, May 20, 1914; Joseph Opperman, 226 9, 1985, 8-9; Burke, Like a Prairie Fire, 40- letter to Wayne Warner, July 11, 1989; Goss, Father of Raymond T. Richey. “List of 42; Burnett, “Delegates Form Assemblies of 174-178; David Lee Floyd, transcript of Pastors and Elders”; Hot Springs photo God,” 5, 8, 9. interview with Wayne Warner, April 10, 1981, (P0303); Brumback, 67, 162-190; Menzies, 200 1, 27; Warner, “Visiting Our Historical Sites”; 97-107; Flower, unpublished list, 1939; 23- Rev. Ernest Strong, personal visit to AG Burke, Like a Prairie Fire, 40-42; Burnett, year delegates photo (P7209); “Twenty-Five Archives, March 23, 1993; Pam Greene “Delegates Form Assemblies of God,” 5, 8, Ministers,” 8; Burnett, “Forty Years Ago”; interview, January 31, 2001; Hot Springs photo 9; Bartel, “Reflections,” 2-3; Opperman Bible “A Hidden Ministry for the General Council (P0303); Burke, Like a Prairie Fire, 40-42. school group (P2914); Johnston, “From Infidel Fellowship,” 6, 10; Winehouse, The Assemblies 20150-year delegates photo (P4351). to Christ,” 58-65; Johnston, Howard A Goss, of God, 31-32, 35; Burnett, Early History of the Assemblies of God, 8-11; Flower, History of the 202“Twenty-Five Ministers,” 8. 109-120. 213 Assemblies of God, 20-23; Word and Witness, 203Sister of Forrest G. Barker. Rev. Ernest Daughter of D. C. O. Opperman; later April 20, 1914; David Lee Floyd, transcript of Strong, personal visit to AG Archives, March married Leslie Rea. Opperman letter, July 11, interview with Wayne Warner, April 10, 1981, 23, 1993; Pam Greene interview, January 31, 1989; Opperman Bible school group (P2914). 26; “Few People Living Who Attended A/G 2001; Hot Springs photo (P0303); Burke, Like 214Opperman letter, July 11, 1989; Opperman Organizational Meeting,” 6-7; Burke, Like a a Prairie Fire, 40-42. Bible school group (P2914). Prairie Fire, 40-42. 204“List of Pastors and Elders.” 215Son of D. C. O. Opperman. Opperman letter, 227“List of Pastors and Elders”; Flower, 205“List of Pastors and Elders.” July 11, 1989; Opperman Bible school group unpublished list, 1939; ; Flower, History of the (P2914). Assemblies of God, 20-23; Word and Witness, 206Hot Springs photo (P0303); 50-year delegates 216Son of D. C. O. Opperman. Opperman letter, April 20, 1914. photo (P4351); “Few People Living Who 228 Attended A/G Organizational Meeting,” 6-7; July 11, 1989. “Twenty-Five Ministers,” 8; Hawkins, 37, Warner, “‘The Call’ to Hot Springs, Arkansas,” 217Daughter of D. C. O. Opperman; later 45; Burke, Like a Prairie Fire, 40-42. 1, 6; Flower, unpublished list, 1939; 23-year married Myles Ringle. Opperman letter, July 11, 229Hot Springs photo (P0303); 50-year delegates delegates photo (P7209); “Twenty-Five 1989; Opperman Bible school group (P2914). photo (P4351); “Few People Living Who Ministers,” 8; “A Hidden Ministry for the 218“List of Pastors and Elders”; Hot Springs Attended A/G Organizational Meeting,” General Council Fellowship,” 6, 10; Willie photo (P0303); General Council Minutes, 6-7; Brumback, 67, 162-190; Menzies, 97- T. Millsaps, National Leadership Institute April 1914; “Few People Living Who Attended 107; Flower, unpublished list, 1939; 23- interview, December 1973; Willie T. Millsaps, A/G Organizational Meeting,” 6-7; Warner, “Our Assemblies of God Heritage,” typed mss., “‘The Call’ to Hot Springs, Arkansas,” 1, 6; July 12, 1989; Willie T. Millsaps, “Chronology: Brumback, 67, 162-190; Menzies, 97-107; Continued on page 80

2014 AG HERITAGE 79 Continued from page 79 / Who’s Who at Hot Springs year delegates photo (P7209); “Twenty-Five 243He was born in Italy. Anderson, letter to J. May 13, 2002. Ministers,” 8; Riggs, 3; Burnett, “Forty Years R. Flower, Aug. 11, 1939; Opperman Bible 267Word and Witness, April 20, 1914; Word and Ago”; “A Hidden Ministry for the General school group (P2914). Witness, May 20, 1914. Council Fellowship,” 6, 10; Fifty Years of 244 Came as a child with other family members, 268She later married J. Kelley Campbell. Hot Victory, 1914-1964, 3, 6-7, 20; David Lee undoubtedly her uncle, James Carnahan and Floyd, transcript of interview with Wayne Springs photo (P0303). his sister, Hannah Carnahan, and her two older 269 Warner, April 10, 1981, 24, 26; Burke, Like a sisters, Velma and Vada; she later married Earl Cherokee evangelist. Mrs. Phyllis Bankston Prairie Fire, 40-42; Burnett, “Delegates Form F. Myers. Cunningham, 12-13, 38. [granddaughter of Watt Walker], telephone Assemblies of God,” 5, 8, 9. interview with Glenn Gohr, May 13, 2014. 245Ibid. 230Wilfred Riley [of Mesa, AZ], personal 270 246 “List of Pastors and Elders”; Hot Springs interview with Glenn Gohr, April 3, 1996. Ibid. photo (P0303); General Council Minutes, April 231“Few People Living Who Attended A/G 247Strong, personal visit; Burke, Like a Prairie 1914; “Few People Living Who Attended A/G Organizational Meeting,” 6-7; Cunningham, Fire, 40-42. Organizational Meeting,” 6-7; Warner, “‘The 12-13, 38; Larry Pyle, interviews with Dollie 248Daughter of Joseph and Effie Russell. Strong, Call’ to Hot Springs, Arkansas,” 1, 6; Brumback, Simms and Vera H. Riley, May 2, 1989; Vera personal visit. 67, 162-190; Menzies, 97-107; Hastie, 58-59; Flower, unpublished list, 1939; First Executive H. Riley, phone conversation with Glenn Gohr, 249 July 6, 1994; Glenn Gohr, “The Life of Riley: Strong, personal visit; Burke, Like a Prairie Presbytery photo (P0304); 23-year delegates Vera Riley’s Heritage,” Caring 43:3 (August- Fire, 40-42. photo (P7209); Burnett, “Forty Years Ago”; October 2002): 14-15; Gohr, “Reflections of 250Daughter of Joseph and Effie Russell. Strong, “A Hidden Ministry for the General Council Hot Springs,” 17; Hill, I Was There When it personal visit. Fellowship,” 6, 10; Winehouse, The Assemblies of God, 31-32, 35; Burnett, Early History of the Happened. 251Daughter of Joseph and Effie Russell. Strong, 232 Assemblies of God, 8-11; Flower, History of the “List of Pastors and Elders”; Hot Springs personal visit; Burke, Like a Prairie Fire, 40-42. Assemblies of God, 20-23; Word and Witness, photo (P0303); Flower, unpublished list, 1939; 252Flower, unpublished list, 1939; Opperman May 20, 1914; David Lee Floyd, transcript 23-year delegates photo (P7209); “A Hidden Bible school group (P2914) (tentatively of interview with Wayne Warner, April 10, Ministry for the General Council Fellowship,” 1981, 27; Warner, “Visiting Our Historical 6, 10; Larry Pyle, interviews with Dollie Simms identified). 253 Sites”; Like a Prairie Fire, 40-42; Burnett, and Vera H. Riley, May 2, 1989; Vera H. Riley, Opperman Bible school group (P2914) “Delegates Form Assemblies of God,” 5, 8, phone conversation with Glenn Gohr, July 6, (tentatively identified). 9; Bartel, “Reflections,” 2-3;Johnston, “From 1994; Cunningham, 12-13, 38; Gohr, “The Life 254He was a cousin of the Crouch family. Hot Infidel to Christ,” 58-65. of Riley”; Gohr, “Reflections of Hot Springs,” Springs photo (P0303). 271Mrs. Laine Wight (daughter-in-law of 17; Hill, I Was There When it Happened. 255 233 “List of Pastors and Elders”; Flower, Stephen Wight), telephone interview with Daughter of L. L. and Josie Riley; later unpublished list, 1939. Glenn Gohr, May 12, 2014. married Lawrence Hampton. Vera H. Riley, 256 phone conversation with Glenn Gohr, July 6, Hot Springs photo (P0303); Hastie, 58-59; 272Hot Springs photo (P0303); “Few People 1994; Gohr, “The Life of Riley”; Hill, I Was 23-year delegates photo (P7209); “Twenty-Five Living Who Attended A/G Organizational There When it Happened. Ministers,” 8; ); “A Hidden Ministry for the Meeting,” 6-7; Flower, unpublished list, 1939; 234 General Council Fellowship,” 6, 10; Anderson, “A Hidden Ministry for the General Council “List of Pastors and Elders.” letter to J. R. Flower, Aug. 11, 1939. Fellowship,” 6, 10; Ivalyn Koger [great-niece], 235 Daughter of L. L. and Josie Riley. 50-year 257Hot Springs photo (P0303); 50-year delegates personal interview with Glenn Gohr, May 1989. delegates photo (P4351); “Few People Living photo (P4351); Hastie, 58-59; 23-year delegates 273Daughter of Efton and Opal Wiley; later Who Attended A/G Organizational Meeting,” photo (P7209); “Twenty-Five Ministers,” 8. married. E. R. Foster. Hot Springs photo 6-7; Larry Pyle, interviews with Dollie Simms 258 (P0303); Ivalyn Koger, interview, May 1989. and Vera H. Riley, May 2, 1989; Vera H. Riley, “List of Pastors and Elders”; General Council phone conversation with Glenn Gohr, July 6, Minutes, April 1914; Brumback, 67, 162-190; 274Hot Springs photo (P0303); Ivalyn Koger, 1994; Cunningham, 12-13, 38; Oral history Menzies, 97-107; Hastie, 58-59; Flower, interview, May 1989. interviews with Vera Riley, Dollie Simms, unpublished list, 1939; Burnett, “Forty Years 275Son of Efton and Opal Wiley. Hot Springs Willie Millsaps, David Lee Floyd. Indianapolis Ago”; “A Hidden Ministry for the General photo (P0303) (tentatively identified); Ivalyn IN: Educators Conference, August 8, 1989; Council Fellowship,” 6, 10; Winehouse, The Assemblies of God, 31-32, 35; Flower, History Koger, interview, May 1989. Gohr, “The Life of Riley”; Hill, I Was There 276 When it Happened. of the Assemblies of God, 20-23; Word and Hot Springs photo (P0303); 50-year delegates 236 Witness, April 20, 1914; May 20, 1914. photo (P4351). Flower, unpublished list, 1939; “A Hidden 259 277 Ministry for the General Council Fellowship,” The J. T. Smalling family of Memphis “List of Pastors and Elders”; Hot Springs 6, 10; Mrs. Press Roberts, “With the Angels,” donated a copy of the Hot Springs photo, photo (P0303); “Few People Living Who Christian Evangel, September 12, 1914, 2. indicating that he was in attendance. Attended A/G Organizational Meeting,” 6-7. 260 278 237Mrs. Press Roberts, “With the Angels,” 2. “List of Pastors and Elders”; Flower, Family tradition says that H. H. and Hilda 238 unpublished list, 1939. Wray attended. “List of Pastors and Elders”; Hot Springs 261 279 photo (P0303); “Heritage Learns of Others Who “List of Pastors and Elders.” Ibid. Attended 1914 Meeting,” Assemblies of God 262“List of Pastors and Elders”; Hot Springs 280Ibid. Heritage 4:2 (Summer 1984): 12. photo (P0303); Flower, unpublished list, 1939; 281Son of H. H. and Hilda Wray. Ibid. 239 23-year delegates photo (P7209). “Heritage Learns of Others Who Attended,” 282“List of Pastors and Elders.” 12. 263“List of Pastors and Elders”; Flower, 283Higgins, Pioneering in Pentecost, 42; 240Son of Charles G. Robinson. Ibid. unpublished list, 1939. 264 Warner, “Visiting Our Historical Sites”; McGee, 241“List of Pastors and Elders”; Hot Springs “List of Pastors and Elders”; Higgins, “The Saints Join Hands,” 4-13; Cadwalder, “I photo (P0303) (tentatively identified); Pioneering in Pentecost, 41-43; Flower, Remember”; Cadwalder, “A Pioneer Minister General Council Minutes, April 1914; Flower, unpublished list, 1939; Gohr, “Pioneering in Tells of Early Years”; Warner, “Hugh Cadwalder unpublished list, 1939; 23-year delegates photo Pentecost,” 21-22. Remembers the First Council”; McGee, People (P7209); “A Hidden Ministry for the General 265“List of Pastors and Elders”; Higgins, of the Spirit, 108. Council Fellowship,” 6, 10. Pioneering in Pentecost, 41-43; Gohr, 284Mrs. Press Roberts, “With the Angels.” 242 “List of Pastors and Elders”; 50-year “Pioneering in Pentecost,” 21-22. 285 266 First Assembly of God [North Little Rock, delegates photo (P4351); Flower, unpublished John Jay Wilson [great-grandson of William AR], 1914-1974, anniversary booklet. list, 1939. Terrill], personal interview with Glenn Gohr,

80 AG HERITAGE 2014 Resources

Heritage Annual Edition Order extra copies of the 2014 edition for family and friends. Features inspiring stories about the Assemblies of God, T. K. Leonard, Intercultural Ministries, Demetrio Bazan, José Girón, and iFPHC.org women missionaries. On orders of five or more, Celebrating HERITAGE MAGAZINE $5 each. 100 Heritage Annual 2014 750314 $ 8.00 Years of the Heritage Annual 2013 750313 $ 3.00 Assemblies of God In Assemblies of God Heritage Annual 2012 750312 $ 3.00 Heritage Annual 2011 750310 $ 3.00 Heritage you can read 2014 Heritage Annual 2010 750300 $ 3.00 Volume 34 Heritage Annual 2009 750290 $ 3.00 about the pioneers, churches and innovative ministries that helped form Assemblies of God Heritage (1981-2006) CD-ROM who we are today. Its colorful This CD collection of Heritage allows users to perform full-text searches while retaining the pages, which capture the lively original layout. This product requires Adobe stories of our Pentecostal Acrobat Reader. AGH (1981-2006) CD-ROM 750480 $ 20.00 past, will inspire and evoke memories. We have been publishing Heritage since 1981. Order individual back issues of Heritage (1981-2013). It’s never too late to catch up 101 different issues available, while supplies last. $3.00 each. on the past! Back issues are available individually, in bound HISTORY IN THE MAKING volumes, on CD-ROM, and by VIDEO downloading them from the History in the Making highlights the modern- FPHC website. History in the Making History in the Making day Pentecostal revival and the formationThe Heritage of theof the Assemblies of God The Heritage of the Assemblies of God Assemblies of God in 1914. The video was originally istory in the Making highlights the story of the modern-day Pentecostal revival and the created as an orientation piece for toursH offormation the of the Assemblies of God in 1914. This compelling story shows how early Pentecostals, empowered by the Holy Spirit, dedicated themselves to Assemblies of God headquarters. It hasworship, been evangelism, andedited making disciples. History in the Making is an excellent tool for introducing people to the heritage for local church use and features new music,and mission of the Assemblies narration, of God, and is well-suited for church services, Visit our Heritage and graphics. History in the Making is anmembership excellent classes, and other church tool for understanding and sharing the historyeducation needs. of Updated: 2008 / Length: 8 minutes 50 seconds magazine website the Assemblies of God and is great for Amembership Presentation of the Website: www.iFPHC.org Flower Pentecostal Heritage Center Toll Free: 877.840.5200 1445 N. Boonville Avenue classes and other church education needs.Springfield, MO 65802-1894

© 2008 by Gospel Publishing House, 1445 North Boonville Avenue, Springfield, Missouri 65802. (Updated: 2008 / Length: 8 minutes 50All rightsseconds) reserved. For personal or church use only. Unauthorized distribution prohibited.

History in the Making is available for free download at: www.iFPHC.org/Heritage http://ag.org/top/About/history_video.cfm A higher quality DVD format may be purchased for $20. Use our search engine History Video DVD 750494 $20.00 › to find articles Clearance Sale — While Supplies Last › Download articles for free Buy the original History in the Making video, which offers a more in-depth Order back issues analysis of AG history than the updated 2008 version. While supplies last. › (1999 / Length: 28 minutes) Order Heritage Products History Video VHS 750195 $19.95 $5.00 ›

Toll Free: 877.840.5200 2014 AG HERITAGE 81 Pentecostal Evangel The Pentecostal Evangel has always played an important role in the Assemblies of God. Through its many articles it iFPHC.org offers teaching on doctrinal issues, inspiring testimonies, and aids in documenting church growth and missionary DIGITAL PRODUCTS efforts. Whatever the research topic, the Pentecostal Evangel is one of the best places to look for theological issues and ministry trends in the Assemblies of God. Save space on your PE (1913-1969) 1 DVD+R 750486 $ 99.95 bookshelf. Save time PE (1913-1949) 10 CD-ROMs 750418 $ 139.00 $99.95 by doing text searches. General Council Minutes and Reports Save money by not having The General Council Minutes and Reports are a valuable resource for those interested in learning how the to buy originals. FPHC’s Assemblies of God handled debates on core doctrinal products are designed for issues, challenges in world missions, the establishment of national ministries, and scores of other ministry your convenience. As all of and congregational concerns. All of this and more is documented in the minutes and reports from the General our digital products use the Council. widely-used file format of Adobe GCMR (1914-1999) CD-ROM 750439 $ 20.00 Acrobat PDF, you can focus Additional Publications on CD-ROM on learning history and not on Latter Rain Evangel (1908-1939) 2 CD-ROMs 750417 $ 30.00 a new program. Each of our Word and Witness (1912-1915) and products contains 1000s of The Pentecost (1908-1910) CD-ROM 750419 $ 15.00

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You will need Adobe Acrobat collection with over 40,000 pages Reader 6.0 or higher to use FPHC digital products. Assemblies of God Publications: Pre-WWII FPHC digital products Move beyond the traditional starting places are Windows and Mac compatible. for research. With this DVD+R you gain access to over 40,000 pages of books, tracts, national and local periodicals, and adult and youth Christian education materials. Featured core resources include the Pentecostal Evangel (1913-1939) and General Council Minutes and Reports (1914- 1939), as well as The Apostolic Faith (Azusa Street newspaper) and other periodicals that predate the Assemblies of God. As a bonus this product includes 10 MP3 audio interviews of those who were either active in ministry or eyewitnesses to major events and personalities in the early years. If you DISCLAIMER are looking for a broad-based collection of Flower Pentecostal Heritage Center digital products primary source materials for understanding are copies of materials held in its archives. The FPHC collection, as well as these products, may contain the formational years of the Assemblies of missing or damaged pages and poor quality typeface. Every reasonable attempt was made to complete these God, look no further. collections and to use the best available copies in the AGP1 (1906-1939) DVD+R 750487 $ 39.95 creation of these products.

www.ifphc.org/products 82 AG HERITAGE 2014 50,000+ page collection of periodicals Recommended and books on one DVD+R Healing Evangelists This DVD contains the periodicals and books of five well-known healing evangelists that made a significant impact on the early Pentecostal movement. They include John Alexander Dowie (1847-1907), Aimee Semple McPherson (1890- 1944), Carrie Judd Montgomery (1858-1946), Charles S. Price (1887-1947), and Maria Woodworth- Etter (1844-1924). With a total count of over 50,000 pages, this DVD offers a wealth of resource material for those interested in healing ministries and the early Pentecostal movement. Healing (1881-1957) DVD+R 750488 $ 49.95

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Adult Teacher NON-AG PUBLICATIONS 1927-1934 750003 $20.00 1935-1944 750004 $20.00 Church of God (Cleveland, TN) Evangel DVD 1945-1959 750005 $20.00 1910-1950 750495 $89.95 1960-1974 750006 $20.00 1975-1998 750007 $20.00 Church of God (Cleveland, TN) Minutes 1906-2002 750047 $19.95 WEEKLY DEVOTIONAL LITERATURE Church of God (Cleveland, TN) Publications DVD Gospel Gleaners Features all major Church of God publications from its 1928-1938 750008 $20.00 foundational years. Includes books, General Assembly minutes, 1939-1950 750009 $20.00 all known copies of the Church of God Evangel, the first 1951-1956 750010 $20.00 published songbook, and many lesser known publications. 1901-1923 750048 $49.95 Live 1956-1970 750011 $20.00 E. W. Kenyon Periodicals 1971-1980 750012 $20.00 1898-1948 750042 $20.00 1981-1989 750013 $20.00 Gospel Call (Russian and Eastern European Mission) and WOMEN’S MINISTRIES related publications 1922-1965 750043 $20.00 Slant 1957-1977 750014 $20.00 Grace and Truth (Memphis, TN, edited by L. P. Adams) 1914-1918 750044 $20.00 WORLD MISSIONS Open Bible Churches Periodicals Missionary Challenge Includes periodicals of the Bible Standard Churches and the 1944-1955 750030 $20.00 Open Bible Evangelistic Association prior to their 1935 amalgamation to form what became the Open Bible Churches. World Challenge 1920-1935 750049 $20.00 1955-1959 750031 $20.00 Pentecostal Missionary Union (Great Britain) Letters and YOUTH Minutes 1909-1928 750045 $20.00 Christ’s Ambassadors Monthly 1926-1930 750050 $20.00 Trust (Rochester Bible Training School) 1908-1932 750046 $20.00 CA Herald 1930-1941 750016 $20.00 The Pentecostal Missionary Union, Church of God (Cleveland, 1942-1951 750017 $20.00 TN), and Open Bible Churches digital products are available 1952-1961 750018 $20.00 courtesy of the Centre (Mattersey Hall, UK), the 1962-1970 750019 $20.00 Dixon Pentecostal Research Center (Cleveland, TN), and the Open Bible Standard Churches (Des Moines, IA), respectively. Light n Heavy The original materials are available at these repositories. 1979-1981 750032 $20.00

www.ifphc.org/products 84 AG HERITAGE 2014 For forty years, their voices as he tackled the difficult iFPHC.org were heard around the questions of life, and hear world on Revivaltime – the the Revivaltime choir REVIVALTIME Assemblies of God radio performing your favorite program. Through our songs. Who can forget C. M. Revivaltime products, you Ward, Dan Betzer, and can listen to C. M. Ward’s the Revivaltime choir? warmth and wit once again

Revivaltime Favorites 21 songs selected from radio broadcasts and Revivaltime choir albums from the 1970s, 1980s, and 1990s. RTF CD 750473 $ 14.95 C. M. Ward Songs on this CD: Blessed Assurance Let Us Praise the Arise, My Soul, Arise Written in Red Almighty I’ve Just Seen Jesus Symphony of Praise In the Name of the Lord Moving Up to Gloryland You are My Hiding Place Name Above All Names The Holy City Look for Me Around the In One Accord The Lord’s Prayer Throne Yes, He Did Yes, It is Mine My Life is in You, Lord Rise and Be Healed I Will Bless the Lord He Came to Me He is Jehovah

Clearance Sale — While Supplies Last

Revivaltime Classics Revivaltime Revivaltime Collection of 14 classic sermons Reenactment 2005 Reenactment 2003 by C. M. Ward with introductions Songs and a sermon from the Held in conjunction with the and interviews by Dan Betzer, 2005 Denver, Colorado General 2003 Washington, D.C. General his successor. Council. Council.

Revivaltime Classics Revivaltime Reenactment Revivaltime Reenactment 7 CD Set 750463 $59.95 Tape 750485 $9.95 $4.95 Tape 750469 $9.95 $4.95 Revivaltime Classics 7 Tape Set 750455 $39.95 Revivaltime Reenactment VHS 750483 $19.95 $9.95 Revivaltime Classics 1 MP3-CD 750470 $29.95

Toll Free: 877.840.5200 2014 AG HERITAGE 85 Early Years The interviews in this collection focus on the early years of the Assemblies of God and the Pentecostal iFPHC.org movement. Various pastors, evangelists, and leaders ORAL HISTORY reflect on memories of the Azusa Street revival, the founding convention of the Assemblies of God in 1914, and evangelizing in the early years of our history. Alice Reynolds Flower, Joseph Wannenmacher, C. M. Ward, The Flower Pentecostal and Ernest Williams are among the many personalities Heritage Center’s oral that can be found on this MP3-CD. EY MP3-CD 750430 $ 20.00 history program is designed to capture the

stories of the people Missionary Recollections whose lives were This collection of missionary oral history interviews is a sample of 16 hours of interviews intertwined with the drawn from the Flower Pentecostal Heritage Center’s rich collection. You can learn more Assemblies of God. The about the background history and be able to program was started over understand firsthand some of the hardships, dangers, joys and sorrows of several of our key 25 years ago, and FPHC missionaries on foreign fields from places like Africa, India, China and Latin America. now has a collection Missionary interviews on this MP3-CD: of over 600 interviews Hugh and Betty Baker, H. C. Ball, Ada Bolton Bard, Eva Bloom, Murray N. Brown, Sr., John H. ranging from 30 minutes Burgess, Alfred and Elizabeth Cawston, Charles Greenaway, Melvin L. Hodges, J. Philip Hogan, to 8 hours. Interviews Maynard L. Ketcham, Howard C. Osgood, Everett L. Phillips, Harriet Williams Schoonmaker, Anna are available on cassette Stafsholt, Esther Harvey, Loren O. Triplett, Jr., Arthur Berg, Louise Jeter Walker, Anna Tomaseck, Valborg tape, RealAudio file, audio Frandsen, Adele Flower Dalton, Grace Walther and Marjorie Brown. CD, videotape, or as part MR MP3-CD 750431 $ 20.00 of an MP3-CD collection.

Home Missions Here is a 28-hour oral history collection focusing on Visit our oral Assemblies of God home missions in interviews with 14 men and women whose ministry turf included prisons, history website the Kentucky Mountains, Alaska, Native American reservations, Teen Challenge centers, and other needy www.iFPHC.org/oralhistory areas. You’ll hear the actual voices of Ann Ahlf, David Hogan, Andrew Maracle, Paul Markstrom, Lula Morton, Frank Reynolds, Curtis Ringness, and seven others. Listen to free podcasts HM MP3-CD 750437 $ 20.00 › of interviews Local Church Ministry Use Archive Advanced Today it is impossible to sit down and chat with Bond › Search to find interviews Bowman, James Hamill, Mary Ramsey Woodbury, and other early 20th century Pentecostal pastors. But it is possible to go with the interviewers and listen in on more Order individual than 10 hours of rare conversations with 12 leaders — › interviews representing ministries from coast to coast and border to border. You’ll hear for the first time on MP3-CD how they were able to help build the Kingdom through their Order interview important roles within the Assemblies of God. › collections on MP3-CDs LCM MP3-CD 750474 $ 20.00

www.ifphc.org/products 86 AG HERITAGE 2014 THE STORY OF ORDINARY PEOPLE THROUGH WHOM GOD DID THE EXTRA- ORDINARY.

MYHEALTHYCHURCH.COM TOLL FREE: 855.642.2011 /MYHEALTHYCHURCH @MYHEALTHYCHURCH

2014 AG HERITAGE 87 MAKE A DIFFERENCE!

Help the FPHC to share the story of the Assemblies of God

o you ever wonder what the Assemblies of God will be like in years to come? DYou’re not alone. That is why the Flower Pentecostal Heritage Center aims to preserve and promote the heritage and distinct testimony of the Assemblies of God.

Do you remember C. M. Ward, Dan Betzer, and the Revivaltime choir? Was Donating your used books your life changed by a pastor, evangelist, 2 missionary, church, or Teen Challenge center? God uses people, places and Direct your used books back into ministry by events to change the course of history — donating them to the Assemblies of God Used Book for individuals and for entire nations. Clearinghouse. We in the Assemblies of God have an The Flower Pentecostal Heritage Center has inspiring heritage! You and I know this, but always accepted donations of archival materials, many people have not had the opportunity including books, but sometimes people offer collec- to learn from the wisdom of those who came tions of books outside of the FPHC’s collecting inter- before. ests. Now, in conjunction with the libraries of AGTS, Central Bible College, and Evangel University, the FPHC is able to accept donations of personal librar- There are four ways that you can help us ies for the benefit of AG ministries. The archives or to preserve and share our Pentecostal library which directs a donation to the Clearinghouse heritage with the next generation: shall have first choice of materials from that donation. Remaining books will be made available by 4WRD Resource Distributors to missionaries, overseas Bible Entrusting us with materials schools, individuals outside the U.S., and stateside non-profit organizations. 1 from your life and ministry While all materials are accepted, the following are of particular interest:

The Flower Pentecostal Heritage Center is actively seek- 1) Anything related to the Assemblies of God or ing the following materials related to your ministry and the the broader Pentecostal and charismatic movements, worldwide Pentecostal movement: including books, tracts, pamphlets, magazines, unpub- lished manuscripts, audio recordings, video record- • Magazines • Sermons • Photographs ings, correspondence, scrapbooks, local church histo- • Diaries • Interviews • Scrapbooks ries, and artifacts. • Books • Audiovisual Resources • Memorabilia 2) Any books religious in nature (including theol- ogy, church history, missions, biographies, commen- • Newsletters • Correspondence • College taries, etc.). Yearbooks • Tracts • Congregational Histories 3) Any academic books (in general, books with numerous footnotes or endnotes, or those published by Your contribution might be just what we need to fill gaps university presses). in one of our many collections. Contributing to the FPHC 4 endowment

You may wish to consider making a financial contribu- tion to the Flower Pentecostal Heritage Center endowment to help ensure the long-term future of this ministry of re- membrance. You can give needed support for the Flower Pentecostal Heritage Center by making a gift of cash or property or simply by including the following words in your will:

I give, devise, and bequeath to the Assemblies of God Foundation, 1445 N. Boonville Ave., Spring- field, MO 65802 (insert amount being given here) to be used to support the ministry of the Flower Pente- costal Heritage Center.

Bequests are free of estate tax, and can substantially reduce Supporting the Wayne the amount of your assets claimed by the government. A Warner Research Fellowship bequest can be a specific dollar amount, a specific piece 3 of property, a percentage of an estate, or all or part of the residue of an estate. You can also name the Flower Pente- Wayne Warner, former director of costal Heritage Center as a contingency beneficiary in the the Flower Pentecostal Heritage Center event someone named in your will is no longer living. It is (1980-2005), is a familiar name across recommended that an attorney help in drafting or amend- the Assemblies of God. Under his leader- ing a will. ship, the Center became a leading Chris- tian archives and developed one of the largest and most accessible collections of Please contact me if you would like to discuss Pentecostal historical materials in the world. He was how you can help us to preserve and share our the founding editor of Assemblies of God Heritage and has authored or compiled eleven books and countless Pentecostal heritage with future generations. articles. Thank you for your dedication to God and to In October 2006, the leadership of the Assemblies the Assemblies of God! of God established the Wayne Warner Research Fel- lowship, an endowed program designed to encourage faculty, independent researchers, and students to use and publish from the Center’s rich holdings. The pro- gram will award research and travel grants to a lim- Darrin J. Rodgers, M.A., J.D. ited number of researchers each year whose research email: [email protected] concerning Assemblies of God history is likely to be published and to benefit our Fellowship. Have you been encouraged by Wayne’s writings or friendship? Do you appreciate our Assemblies of God heritage? By making a financial contribution to the Flower Pentecostal Heritage Center Warner Fellowship, you will honor Wayne’s significant 1445 N. Boonville Ave. contribution to the preservation and understanding of Springfield, MO 65802 USA Assemblies of God history, and you will encourage scholarship in the field of Pentecostal history. phone: (417) 862-2781 • (877) 840-5200 (toll free) web: www.iFPHC.org 1445 N. Boonville Avenue Springfield, Missouri 65802-1894

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