STANLEY M. HORTON

P.C. Nelson Missions to Native Americans Joseph Smale Miracles In WWII P.O.W. Camps 2009 Mae Eleanor Frey Assemblies of and the Charismatic Renewal Volume 29 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

2009 Vol. 29 PUBLISHED BY THE FLOWER PENTECOSTAL HERITAGE CENTER Darrin J. Rodgers EDITOR AND DIRECTOR 4 Stanley M. Horton: A Pentecostal Journey Joyce E. Lee This child of the Azusa Street Mission and Harvard-trained ARCHIVIST theologian became one of the best-known educators in the . Glenn W. Gohr BY LOIS E. OLENA REFERENCE ARCHIVIST AND COPY EDITOR

William J. Molenaar 15 The Social Conscience SPECIAL PROJECTS COORDINATOR of Stanley Horton Discover how this leading theologian lived out his convictions Sharon L. Rasnake concerning war and race. ADMINISTRATIVE COORDINATOR BY MARTIN WILLIAM MITTELSTADT AND MATTHEW PAUGH Joshua D. Thomassen HERITAGE DESIGNER 20 Daddy Nelson The Great Depression didn’t stop entrepreneurial P. C. Nelson Wayne E. Warner from starting a college and writing what became classic FOUNDING EDITOR theological textbooks. BY BOB BURKE AND VIOLA HOLDER Price: $8.00 26 Preparing the Way for the Azusa Heritage is indexed in the ATLA Street Revival: Joseph Smale, Religion Database, published by the American Theological Library God’s “Moses” for Association, 250 S. Wacker Dr., The man who helped to set the stage for the Azusa Street revival. 16th Flr., Chicago, IL 60606 BY TIM WELCH E-mail: [email protected] Web: www.atla.com 34 Cautious Embrace: The Assemblies of God ATLA Religion Database (RDB) is available on CD-ROM and US MARC and the Charismatic Renewal A new wind of the Spirit in the 1960s and 1970s caused format directly from ATLA, as well Pentecostals to rethink their relationship to mainline churches. as online through five aggregators: BY BENJAMIN WAGNER OCLC’s FirstSearch, EBSCO Information Services, SilverPlatter, Ovid Technologies, and Cambridge 44 Assemblies of God Missions Scientific Abstracts. Microfilm of to Native Americans Heritage is available from Theological How indigenous ministries among Native Americans developed Research Exchange Network (TREN), in the Assemblies of God. P.O. Box 30183, 5420 N. E. Glisan, BY ANGELA TARANGO Portland, OR 97294-3183. Heritage on CD is available from the Flower 52 Miracles in World War II Pentecostal Heritage Center. P.O.W. Camps Assemblies of God missionaries recount God’s protection during © Copyright 2009 by Japanese occupation. Gospel Publishing House, BY PAUL E. SCULL 1445 N. Boonville Ave., Springfield, MO 65802-1894 57 Mae Eleanor Frey: Pentecostal POSTMASTER: Send address Evangelist and Novelist change to Heritage, 1445 N. Boonville The heartwarming story of a pioneer in Pentecostal literature. Ave., Springfield, MO 65802-1894 BY GERALD W. KING

2 From the Editor 63 Resources 70 Acquisitions

Front cover: Stanley Horton as a student at Harvard, about 1948. ential theological books in the midst From the Editor: of the Great Depression. Pearlman and Nelson literally worked themselves to death, their health breaking under the Seize the Moment strain of constant writing, teaching, and preaching. The AG’s foreign missions enter- By Darrin J. Rodgers prise was centralized and strengthened during the Depression. This change How will the current economic troubles affect the encouraged coordination of efforts and Assemblies of God? According to common wisdom, eco- accountability. The AG published its nomic downturns bring spiritual upturns. As the theory first Missionary Manual in 1931 and in 1933 the AG began providing funding goes, when people discover they cannot be self-suffi- for a missions staff at Headquarters.4 cient, they look for spiritual solutions to their problems. While the Great Depression made finances tight, in 1933 the Foreign But is this really the case? History the U.S.2 By 1944, this tally increased Missions Department trumpeted that it reveals that the Assemblies of God to 5,055 churches with 227,349 mem- did not have to recall any missionaries grew significantly during the Great bers.3 During that fifteen-year period, because of shortage of funds.5 When Depression of the 1930s, but its growth the number of AG churches tripled and other denominations were retreating, was a deviation from the norm. Most membership almost tripled. the AG was making significant advanc- churches suffered great setbacks. This growth didn’t happen by es in missions. What really happened during the Great accident. Our forefathers and fore- While Pentecostals decried the Depression? What lessons can this his- mothers during the Great Depression Social Gospel movement, which they tory provide for the Assemblies of God laid a foundation for the expansion viewed as caring for physical needs of the twenty-first century? of the Assemblies of God, often at a while neglecting spiritual needs, many tremendous cost. Of today’s seven churches strove to evangelize in both Mainline Decline largest AG colleges and universities, word and deed. One of the best-known The Great Depression of the 1930s four were started during the Great churches engaged in social outreach devastated many segments of American Depression: North Central University during the Depression was Pentecostal . Historian Mark Noll noted (1930); Northwest University (1934); — Angelus Temple, the Los Angeles that mainline Protestants not only faced Southeastern University (1935); and congregation founded by Aimee Semple economic uncertainties, but also theo- Valley Forge Christian College (1939). McPherson. The congregation oper- logical uncertainties as liberal theology ated numerous soup kitchens and free had begun to replace historic Christian clinics in the 1930s. Countless smaller beliefs. Many mainline congregations, storefront rescue missions dotted the schools, and ministries had to close or Pentecostal landscape of that era. drastically cut back. Their institutions, Large-scale population migrations funded by endowments that disap- forced by the economic upheaval of peared with the Wall Street crash, were the 1930s resulted in the unplanned running off the fumes of the past. evangelization of new regions. However, there was a noticeable Pentecostals who left the Midwest dur- exception to the decline of religious ing the Dustbowl established numer- institutions in the 1930s: evangeli- ous Assemblies of God, Pentecostal cal and Pentecostal churches made Holiness, and Pentecostal Church of Myer Pearlman was a prolific writer significant gains. According to Noll, during the Great Depression. God congregations in the western these “sectarian” churches “knew states. African-American Pentecostals better how to redeem the times.”1 It was during these hard times that from the rural South migrated to north- AG scholarship blossomed. Myer ern cities and started Church of God in Pentecostal Growth Pearlman (1898-1943), P. C. Nelson Christ congregations in almost every In September 1929, the AG reported (1868-1942), and E. S. Williams major city. Hundreds of thousands of 1,612 churches with 91,981 members in (1885-1981) wrote many of their influ- migrant workers in the U.S. returned

2 AG HERITAGE 2009 to Mexico, including many new moment is Men and Women of Vision!” Pentecostal believers who, in effect, first “must see God Himself,” became indigenous missionaries to and then must have a “vision of others.” their homeland. In the providence of She elaborated, “A true vision of the God, the painful social dislocation of lost world will prostrate us on our face the 1930s helped bring about the rapid with a burden of intercession.”11 spread of Pentecostalism. Like pollen According to Peirce, then, the scattered by a strong wind, Pentecostal visionary church must be worshipful refugees planted churches wherever and missional. While Peirce’s critique they happened to land. was aimed at the American church in In raw economic terms, an eco- general, she recognized that Assemblies nomic downturn offers a great opportu- C. M. Ward and his wife, Dorothy, of God members could very easily lose nity for churches to expand their bases. were married just after the stock their vision and replace their passion Finances will be tight in the meantime, market crashed in 1929. for God and for souls with a reliance on but once the economy turns around, the modern methods. However, visionary churches will be much better off than Need for Vision Assemblies of God leaders viewed the they were previously, with a larger and Churches, however, are not guaran- economic crisis as an opportunity, lead- more committed membership. teed to grow during bad times. Indeed, ing the Fellowship to engage in ardent AG evangelist Christine Kerr Peirce prayer and great personal sacrifice to Despair or Desperation? observed in 1935, “Instead of the advance a cause that was much bigger Some Pentecostals actually seemed depression driving people to God, there than any one person. to celebrate the challenges of the has developed an apathy and indiffer- Depression. The monthly magazine of ence which has not characterized previ- Seize the Moment The Stone Church (an Assemblies of ous periods of distress, when men have The history of the Assemblies of God congregation in Chicago) pub- turned to God for help.”8 God illustrates the Fellowship’s com- lished this editorial note: “Our chief Peirce’s lament for the church in pelling vision of world evangeliza- difficulty is that we have been bitten 1935 could easily describe the condi- tion through voluntary cooperation to by the luxury bug. Nations can stand tion of the American church in 2009: accomplish what individual Pentecostal almost any adversity better than that of “Our modern methods are fast wearing believers or churches could not do the debilitating, enervating, calamity of out. That which a few years ago attract- alone. This issue of Assemblies of God prosperity. The Word of God declares ed the great crowds, attracts them no Heritage showcases inspiring stories of that, ‘In prosperity the destroyer shall more. We have worn out every spectac- people who overcame great obstacles to come’ (Jno. 15:21).”6 One can almost ular appeal we could make and while a carry out this vision. Hopefully, these hear the writer saying, “Bring it on, few are reached here and there, yet the testimonies will encourage readers to financial struggles will only make us truth stares us plainly in the face that likewise see the current economic tur- stronger.” nowhere are we doing more than just moil as an opportunity to reassess pri- C. M. Ward, the voice of the scratching the surface, in comparison orities, to love those who are hurting, Revivaltime radio broadcast from 1953 with the great number of unchurched and to lay a broader foundation for the to 1978, echoed this sentiment. He and and unsaved that should be reached.”9 future of the Assemblies of God. Even his fiancée, Dorothy, set their wed- Why was the church in such a state as we look back at the heroes of the ding date for Christmas Day, 1929. Of of spiritual stupor? According to Peirce, faith who grabbed hold of big ideas course, one month before their wed- “The backslidden, apathetic, lethar- and sacrificed greatly to bring them to ding, the stock market crashed and the gic condition of the pew today is due fruition, I pray that we, the inheritors of Great Depression began. Ward couldn’t largely to the fact that this work [evan- this legacy, will seize this moment and afford to buy a wedding ring, much gelism] has been left in the hands of invest in the future of our faith. less presents for their first Christmas. the pulpit.” Instead, she averred, every He later learned that times of depriva- Christian is called to be a witness.10 Darrin J. Rodgers, J.D., is director How can the church remedy this tion like this birthed one of two things: of the Flower Pentecostal Heritage either despair or desperation. Despair problem? Peirce dismissed the idea Center and editor of Heritage caused people to simply give up, but that the church needs methods that are magazine. desperation spurred people to work even “more spectacular.” Instead, she See page 69 for notes hard and to be creative.7 propounded, “The need of the present

2009 AG HERITAGE 3 Stanley M. Horton in 1977, while a professor at AGTS. Stanley M. Horton: A Pentecostal Journey

By Lois E. Olena

Theologian of a Movement A Rich Pentecostal Heritage Dr. Stanley M. Horton, renowned scholar, prolific Stanley Horton’s godly heritage runs deep, providing the writer, and worldwide lecturer, has been recognized as fertile ground for his own life of service — characterized Pentecostalism’s “premier theologian.”1 Referring to Horton by Pentecostal fervor, a commitment to biblical scholarship, as a “bridge linking the Azusa revival to the present day,”2 and Christ-like character. His father Harry, whose ancestors George O. Wood wrote in honor of Horton’s 90th birthday had originally come to faith during the Wesley revivals in in 2006: Ireland, was raised as a Methodist. As a young man Harry experienced the infilling of the in Winnipeg, As a child of the Azusa Street Revival and Mission, you in the home of two women who had been to the Azusa have effectively lived out over these decades the splendor Street revival. Stanley’s mother, Myrle, was baptized in the and the glory of this modern day outpouring of the Spirit. Holy Spirit at Azusa Street in 1906. She attended ser- You have provided an intellectual and theological vices there with her parents — Elmer Kirk Fisher anchor to countless students and ministers, and Clara Daisy Sanford Fisher — until the and have taught us all that Pentecost not Fishers began the Upper Room Mission on only warms the heart, but energizes the Stanley Horton’s South Spring Street, just blocks away from 3 4 mind also.” godly heritage runs Azusa. Stanley’s earliest memories are of “songs of joy, shouts of ‘Hallelujah!’ In addition to authoring dozens deep, providing the and much prayer” in that Mission.5 of books and over 250 articles and fertile ground for his Clara, a camp meeting and Keswick reviews, Horton wrote the AG Adult own life of service. conference speaker on the Chautauqua, Teacher Sunday school curriculum for New York circuit for Christian Endeavor over 25 years, at a time when the term societies, had had a “pre-Agnes Ozman”6 “Sunday school elective” was unheard of. experience in the mid-1880s. After preach- Without a doubt, Horton’s life and work have ing to a group of women in a Baptist church near profoundly shaped the theological values and beliefs of Erie, one day, suddenly she felt the power the Pentecostal Movement. of the Spirit and began to speak in a language she had never Upon graduation from Harvard, Horton first taught at learned. Only later did she find out the true significance of Metropolitan Institute from 1945 to 1948. The AG her experience. When she first visited Azusa and observed school used the North Bergen, New Jersey facilities of the spiritual phenomena there, she exclaimed, “I already Beulah Heights Training School, which had fallen on hard have this!” times, then in Horton’s second year moved to Patterson, “You couldn’t have,” they told her. “You are a New Jersey, and in 1948 to Suffern, New York. He then Baptist!”7 moved to Springfield, , where he served as chair of the Bible Department at Central Bible College from 1948 The Harry Horton Family to 1978. From 1978 to 1991 he taught at the Assemblies In 1914 Elmer Kirk Fisher turned over the pastorate of the of God Theological Seminary (AGTS), serving as chair- Upper Room Mission to his young associate, Harry Horton, man of the Bible and Theology Department, and since 1991 who had been serving with him since arriving in Los Angeles he has been Distinguished Professor Emeritus of Bible and the previous year. On July 21, 1915, Harry married Fisher’s Theology at AGTS. daughter, Myrle, and the next year, on a spring evening in

2009 AG HERITAGE 5 Huntington Park, California, Stanley her white apparel, beckoned to Stanley an M.Div. at Gordon Divinity School, Monroe Horton was born. The eldest to sit on her lap until it was time for an S.T.M. at Harvard, and ultimately of eight children, he was followed by him to pray. “She was a first rate ser- his doctorate from Central Baptist Donald Kirk, Harold Samuel, David monizer and a gracious lady,” Stanley Theological Seminary in 1959. Calvin (a “blue baby” who died about recalls of his visits there in later years. In an era when the Pentecostal ten days after birth), Evelyn (Eva) “I will never forget her warm, friendly world was suspicious of higher educa- May, Ruth Naomi, Clara Esther (who personality, or the marvelous musical tion, Horton was a rarity — one of few went by “Esther”), and Gertrude Lois cantatas she wrote.” Pentecostals in that day to have mul- (who died at age 3). Times were tough in those years tiple graduate degrees. The fact that he for this large family, but Harry and was a product of the early Pentecostal Myrle lovingly cared for the family’s revival did not deter him from educa- spiritual welfare. They made prayer tion. “I couldn’t let anything else get in times, Sunday school, and church the way,” he remembers. “I just had to enjoyable for the children and told follow the Lord. I felt as though high- them of miracles they and other fam- er education was a calling, and that if ily members had experienced, such as I did not fulfill that calling, I would the time the Lord told Stanley’s father have been disobedient to the Lord.” to leave San Francisco the day before the 1906 earthquake. In 1933 when Stanley took the English entrance exam at Los Angeles Junior College, the school asked for an essay on how the Depression was Harry and Myrle (Fisher) Horton, affecting his family. He wrote that it parents of Stanley Horton, standing outside in Los Angeles in 1944. hadn’t affected them at all. “The fam- ily was already poor and had learned The Horton family lived in an to get along on very little,” he recalls. apartment at the Upper Room Mission “So the current economic situation from 1916 until the congregation dis- altered nothing.” Whether there was a banded in 1924. A year before the Depression going on or not, God was Mission closed, Harry was crossing always faithful to provide. the street near their home one day when a bread truck whirled around “You Got All the Brains” the corner, hit him, and dragged him Esther, Stanley’s youngest sis- Stanley Horton standing on the about ninety feet. Though God healed ter, always kidded him that since he steps of his dormitory at Harvard him from paralysis so he could walk was first in the family, he “got all the in 1944. again, he never regained full strength brains,” and since she was the last — and eventually had to give up - she “got none.” Though this was not ing the Mission. true, of course, Stanley was a gifted A Man Ahead of His Time Since there were no Pentecostal student with a high IQ. Because of this, In many ways, Stanley Horton churches nearby, Stanley’s mother he skipped five semesters, allowing was a man ahead of his time. One began taking her children to a nearby him to graduate high school in 1933 at example is in the clarity and biblical Baptist church and also occasionally the age of 16. Two years later he grad- wisdom he was able to offer even at a attended Angelus Temple. On Saturday uated from LAJC as a chemistry major young age. During one youth conven- afternoons Aimee Semple McPherson and in 1937 received a B.S. in science tion in his teen years, the leaders were would hold children’s meetings. On from the University of California at working on a statement that members one occasion — since Stanley’s father Berkeley. Feeling called by the Lord would sign relative to not going to the- was well known as the pastor of the in 1940 to teach, Horton continued to aters and so forth. Some of the young Upper Room Mission — Stanley was follow the Spirit’s leading, walking people wanted to add that members brought up to the platform to lead in through one open door after the next should not go to roller skating rinks. prayer. There, Sister Aimee, dressed in as God made a way for him to earn Stanley got up and said, “I think we

6 AG HERITAGE 2009 Stanley Horton at less than 1 year old.

Young Stanley Horton on the top floor of the Upper Room Mission in Los Angeles, about 1918-1919. The mission was on the second floor, and the Horton family lived on the third floor.

Stanley Horton, at about age 13.

need to put a more positive empha- And so the group voted to not keep (now Central Bible College), publish- sis on what we believe and what God adding these types of things to their ing his first book, Into All Truth, in wants us to do rather than putting all list. 1955. Today one might expect a 1950s the emphasis on the negative.” He told That spiritual sensitivity appeared article entitled, “What is Happening them straightforwardly that things like in later years not only in Horton’s to Church Music?” to lambast a cer- theaters and roller-skating were not teaching and preaching but also in his tain new-fangled music of his time. his problem, that there were larger writing. Just as early Pentecostals who However, Horton’s words published temptations for him — like spending preceded him, he was willing — in in CBI’s campus publication The all his time reading fiction instead of Grant Wacker’s terminology8 — to use Centralite, serve as timeless counsel studying! He asked the group, “Shall all pragmatic means available to com- to those who have ever experienced we add ‘Not reading fiction’ to our municate the primitive gospel to all — “worship wars” in the church: list? No, we need to let the Holy Spirit and that included publishing. Horton guide us about what we should and began writing articles even in his There is no doubt, however, that shouldn’t do instead of making a list.” early years at Central Bible Institute change is the rule in the music of

2009 AG HERITAGE 7 a living Christian Church. …Real evolution of AG graduate and semi- of the Evangelical Theological Society Christianity, although it may and nary education involved several steps, (ETS) in 1949.11 He joined the Society should continue to profit from the and Stanley Horton stood squarely in in 1951, not long after it was estab- best in the past, can never become the midst of that process.10 More than lished. lost in the encrustments of time. anyone else in the AG, Horton became Dr. Bob Cooley, who in 1970 The power of the Holy Spirit keeps for students during the 1940s and ‘50s served as president of ETS, remem- it a living vital thing, a religion of a model of advanced education and bers how Pentecostals during that the heart. …[that] touches every an example of one who did not lose time were not fully welcome in the part. Christianity reaches into all of his faith in the process. He was able broader Evangelical world. In those life. …And because days, Pentecostals Christianity is so were considered closely interwoven anti-intellectual. So with experience, More than anyone else in the AG, Horton became ETS, as a profession- its expression for students during the 1940s and ‘50s a model al academic society, changes and it’s of advanced education and an example of one was a context in moulded to fit the who did not lose his faith in the process. which Pentecostals needs of the time. could defuse the …we must use potentially harmful the best of today’s effects of that image. music to reach and teach the people. to demonstrate a unique and powerful Since Horton had earned degrees from We must conserve the best of the blending of education, spirituality, and Gordon-Conwell and Harvard, he was past and pray that we may take it leadership to a generation of younger well respected for his scholarship, and all and mould it into something students who achieved their doctoral this respect opened the door for other that will be conductive to heartfelt studies and went on to contribute to Pentecostals to join. Because he and worship to God.9 the life of the church in education. others launched out into the wider Horton was also ahead of his time world, they were able to show that fol- A third example of how Horton in moving outside the AG “box” with- lowing Christ into all the world was far was a man ahead of his time is in out having to leave it. More important more important than being restrained his commitment to higher education to him than the AG’s entrance into the to the boundaries of the Assemblies of — not only for himself, but also for National Association of Evangelicals God.12 the entire Pentecostal movement. The (NAE) in 1942 was the establishment Horton’s commitment to “friend-

8 AG HERITAGE 2009 Stanley M. Horton seated (second row, 5 from right) with the faculty and students of Metropolitan Bible Institute during the 1946-47 school year. Evelyn, his wife, is sitting to the right of Stanley. ship ” — decades before it to help. Seminary), guiding him in specialized was a buzz word, and in an era when Finally, Horton was a man before studies at nearby Southwest Missouri many were still leery of anything that his time in his commitment to racial State University, connecting him with smacked of “social gospel” — stands healing. Martin Mittelstadt and Spencer Jones to do an internship in as a fifth example of his being a man Matthew Paugh point this out in Chicago’s inner city, and providing ahead of his time. Ray and Joyce Peters their article, “The Social Conscience him with the “first and only” scholar- were members of Ferndale Assembly of Stanley Horton,” in this issue of ship he had ever received — one des- of God in Michigan in the late 1950s Heritage. Stanley Horton’s commit- ignated for students who planned to when Horton — by that time authoring ment in the 1960s to encourage and work in the inner city. “Horton was the the AG’s Adult Teacher curriculum — inspire Central Bible College’s first inspiration for much of what I was able came through to conduct training ses- known African-American student, to accomplish and pursue academi- sions. Ray still remembers the impact Spencer Jones, made all the difference cally and in other areas,” the Bishop of this training upon their local church in this young man’s life. recalls. “… I probably would not have ministry. He says that during their one- Another young African-American finished if it was not for him.”14 week training session, Horton told the student at CBC, now Church of God Horton also played a role in racial teachers that getting out and in Christ (COGIC) Bishop Lemuel healing in the early days of the Society reaching people means more than just Thuston, also reaped the benefit of for Pentecostal Studies. His conversa- telling them they have to be saved.13 Horton’s guidance and godly mentor- tions at that time with Bishop Ithiel Believers should embrace families, get ing. Not only was Horton a remarkable Clemmons became a link that helped involved with them, come into their example to him of academic excel- bring COGIC brothers and sisters on homes, see if the families have any lence, spiritual depth, and Christ-like board; this, too, made a tremendous needs, and if they do — meet them graciousness, but he also showed a per- impact on Thuston who was a youth at that point of need as best as pos- sonal interest in him — encouraging considering CBC at the time: “COGIC sible. This might mean cutting their him as a young man doing undergrad- probably would not have been open grass, playing with their kids, helping uate work when the way was difficult, to the risk of that kind of united col- out single moms whose husbands may spurring him on to enroll at the new laboration had it not been for Stanley have left them, providing guidance for Assemblies of God Graduate School Horton.”15 parenting — whatever one had to do (now Assemblies of God Theological

2009 AG HERITAGE 9 Horton family portrait taken in Springfield, Missouri, ca. 1954. Evelyn is seated in back. In the front (l-r) are: Stanley Horton, Jr., Stanley Horton, and Ed Horton.

A Man of Mission mer of 1940. speak to him: “I want you to go back With such a strong Pentecostal By that time, Horton had spent to school and prepare to teach in Bible heritage and powerful intimacy with three years in Sacramento busily school.” As he would recount years Christ at a young age, Horton’s com- working for the Lord — even singing later, “That was the furthest thing from mitment to the Kingdom of God comes in the choir. (As he recalls, “The choir my mind, and no one else would have as no surprise. He had seen the power director said he didn’t mind if a person thought of it either!” In fact, when he of God work healing in his own body was a little flat now and then!”) He did decide to go, some of the people in and in numerous other family mem- thought he was doing what the Lord the church told him he was foolish to bers. He had witnessed God’s amazing wanted him to do. During this time, he leave his career in science. Regardless, provision for his large, struggling fam- began thinking of going to graduate Stanley would not be swayed by their ily during his formative years. He had school for science. However, God had doubts. He was sure he had heard the discovered the joy of wholehearted other plans. very words of God that day. worship to God in the community of One Sunday, Stanley’s pastor, Rev. Two years later, during the Northern the saints. This love for God and com- W. T. Gaston, announced a special California-Nevada district summer mitment to His people spurred on the prayer meeting to take place that after- camp meeting, Horton received a young Horton to reach out to others. noon. Stanley attended, and by about license to preach, and by the fall of Overcoming his own timidity in order four o’clock, realized that everyone 1941 entered Gordon Divinity School. to do outreach in his teen and under- else was gone. Praying alone in the Both as a graduate student and then as graduate years, Horton ultimately felt church, he felt an unusual presence of college professor, Horton found ways the call of God on his life in the sum- the Lord and heard an audible voice to integrate the academic world into

10 AG HERITAGE 2009 the practical life of the church — in to issues of the Adult Teacher from He modeled a biblical scholarship preaching engagements, interim pas- 1971-1978 and, with the exception of that was practically applied. So if toring, and full pastoral ministry. After 1982, he wrote (or contributed to) sev- you read the adult quarterly for his second year at Gordon, he pastored eral volumes until 1992. twenty-five years, you can see that in Monson, Maine. While teaching at In The New International Dictionary the lesson material grew out of an Metropolitan Bible Institute in 1945 of Pentecostal and Charismatic academic understanding of Scripture shortly after he and Evelyn were mar- Movements, Gary B. McGee and Ed J. but was very practical. It was the ried, the young couple pastored in Gitre note that Horton same with his articles and other Morristown, New Jersey and subse- books — a technical understanding quently in White Plains, New York. … became an influential writer in of the biblical text but a remarkable Later, during his early years of teach- the AG at a time when only a few way of translating that into a body ing at Central Bible Institute, he pas- pentecostals were professionally of applied theology. …he had a tored two churches — in Strafford and trained at the graduate level in wonderful way to do that. His Sparta, Missouri. theology and biblical languages. scholarship was never esoteric; it Teaching was Horton’s calling. He Theologically, he has had a profound was for everyone. To be able to go knew clearly that God had spoken to influence on the course of AG from an exegetical theology to an him, so everything he did — whether theology in the last five decades.16 applied theology was a real gift.17 writing, speaking, editing, or global missions — was to that end. Eternity alone will reveal how many have come into the Kingdom and grown as disciples through his influence. Horton’s global teaching efforts began in 1962 when he served as guest professor at the Near East School of Bible and Archaeology, Jerusalem, on a leave from CBI for a Holy Lands tour. In later years, he was privileged to go overseas to teach and minister at numerous theological schools. Foreign missions had always impressed Horton. “When I was a boy, every time a missionary would come and speak to us, I would go the altar and ask the Lord to call me to the mis- sion field. But He never did! He called Editorial staff at the Gospel Publishing House in 1956. (L-r): Donald Johns, me to teach. Not until my old age did Stanley M. Horton, Ellis Martin, Dorothy Morris, Ralph W. Harris (editor-in- God give me wonderful opportunities chief), Nicholas Nikoloff, and Mary Virginia Bryant. to be on mission fields to see what He was doing — allowing me to go to 25 Over the years, Horton would In 1949, Horton began writing countries and every continent except receive letters or comments from AG for the Pentecostal Evangel, publish- Australia.” constituents and leaders throughout ing in 41 out of the last 59 years, and Horton’s writing ministry over the the Pentecostal movement regarding he began the Q/A column in 1992. years was also a fulfillment of his call how much the Adult Teacher materials Regarding Horton’s contribution to to teach. In addition to his dozens of had meant to them and helped them the Pentecostal Evangel, editor Ken books and manuals, and his over 250 understand Scripture. Horn states: articles and reviews, beginning in Bob Cooley, Horton’s student at 1952, he authored all of the volumes CBI in 1949 and later his colleague Dr. Stanley Horton has been the of the AG’s Adult Teacher Sunday on the faculty there, said of Horton’s unofficial theologian of Today’s school curriculum, until 1971. He also writing: Pentecostal Evangel for decades. He contributed the biblical exposition has not only helped teach and guide

2009 AG HERITAGE 11 our readers through his numerous lily” to create special effects — just from the Hortons for many years, articles and regular columns, he has unvarnished proclamation of truth noted, “For twenty-five years of his also acted as theological advisor on as he sees it. The transparency of his writing the adult quarterly, I dare say many occasions. Many years of the character is evidenced by the fact that a good bit of what he wrote was Evangel bear the imprint, seen or that his message has not wavered written after midnight — long hours, unseen, of Dr. Horton.18 over the years. He profoundly and for very little pay.”22 encountered God as a young man For many years, this young CBI Horton also wrote for the and has lived consistently in the instructor, who became known around Encyclopedia Americana, the Wycliffe light of his personal Pentecostal the world for his scholarship, received Bible Encyclopedia, The New experience. …Few people have $1 an hour for writing the Adult International Dictionary of Pentecostal contributed as much to the world of Teacher. Though this income was and Charismatic Movements, the Pentecostal scholarship as has Dr. paltry, it did help augment his salary Complete Biblical Library series, and Stanley Horton. …one who has not from CBI, which in the early years copious other venues. In addition to only articulated Pentecostal theology was particularly low. Horton’s “mag- serving as editor or contributor for clearly and persuasively, but who nificent salary” as he later would put dozens of books,19 Horton also chaired has lived a transparently clear life it — when he was hired to teach for the editorial committee for the Full- that is an authentic reflection of his the fall of 1948 — was $2,400 a year, Life Study Bible and its 2003 revision, message.21 paid at $60 a week for forty weeks. Life in the Spirit Study Bible — com- The twelve weeks of summer he had monly referred to as the Fire Bible in A Man of Sacrifice to look for other work. foreign translations. and Generosity Ironically, though the Hortons did In 1976 Horton wrote What the During his years at Central Bible not have much in the way of finances Bible Says About the Holy Spirit, Institute, balancing the responsibili- or worldly goods themselves, they which many see as “the definitive text ties of a heavy teaching load, writ- were very generous over the years to on that topic in universities and semi- ing the Adult Teacher, and raising his others. When they saw or heard about naries around the world.”20 In his later three children — Stan, Ed, and Faith, a need, they often gave, whether it was years, he would look back on this bib- Horton soon became known for long to help pay a bill, buy food, help with lical theology of the Holy Spirit as his work hours and little sleep. His neigh- medical care, or cover school expenses. most meaningful contribution, since bors sometimes reminded him that And they usually gave anonymously if the book was translated into more lan- they noticed his light on late. One they could get away with it, because guages than any of his other works, colleague, who lived five doors down they didn’t want any glory from it. and continued to be in use not only Only years later did one of Horton’s for decades but also around the world. closest associates discover just how This work has continued to impact the much he and Evelyn had given away. global family of believers — playing Riding together to a district function a role in the spread of Pentecostalism in Nebraska where both men were par- in developing countries by helping to ticipants, this colleague discovered disciple those who have come into a Pentecostal experience. … just how generous he and his wife Dr. Bill Menzies, in the foreword had been, giving to every appeal to Reflections of an Early American that came and ultimately giving Pentecostal, a book that grew out of away so much of their resources. Horton’s 1994 lectureship series at Because they had given so much Asia Pacific Theological Seminary, away, they had no resources to buy said of Horton’s writing: a house of their own. But there was no bitterness in his quiet report to A special gift of Dr. Horton’s is the me. They really had always just ability to write plainly, simply, and Stanley M. Horton sitting at his trusted the Lord to meet all their directly. His humility comes across desk in the Gospel Publishing needs. Surely they invested in even in his style of writing. There House, working on the Adult eternal values!23 is no pretense, no “guilding of the Teacher, about 1955.

12 AG HERITAGE 2009 A Man of Encouragement Making it through that crisis moment the value of such a society, and in Key individuals influenced Stanley at CBI as a young freshman thanks to that, he was ahead of his time.27 Horton’s life at various times when Horton’s encouragement, Menzies not Horton’s sustaining words were he was young — providing encour- only graduated and served as com- directed not only toward his students agement and spiritual insight just at mencement speaker, but also went on and colleagues. His gracious spirit and the right moment. His mother, Myrle to become “one of the most highly- tender support flowed over onto his Fisher Horton; his uncle, Wesley regarded educators in the Assemblies family, whom he loved greatly. His Steelberg; his pastor, W. T. Gaston; of God.”25 This young man who just daughter Faith recalls: his fellow Gordon student, Gil Dodds; had to go out and change the world and his CBI Dean, W. I. Evans were certainly did so in countless ways — Any time I had a problem or would among those who profoundly impacted yet he was better equipped for the come home from school upset about his life. In the same way that Stanley task because of a level headed, Spirit- something, I could go up the stairs experienced a good word and godly directed teacher with whom he would to my Dad’s little office and tell him support when he was young, he show- eventually serve as a colleague and what had happened. I remember he ered that same kindness onto the lives co-laborer on numerous projects. would smile or look concerned and of those who would come after him. say something like, “You know, I One promising young student, Bill felt just like that when I was your Menzies, first became acquainted with age.” That always made me feel so Horton upon arrival for his freshman much better, because it wasn’t just year at CBI in September of 1949. Bill me. And he always had some word took Dr. Horton for several classes in of wisdom of how to handle it.28 the course of his three years and had great respect for this young, shy facul- Truly Stanley Horton’s life has ty member. At one point during Bill’s been a life well lived. He stands as an first year, he began to get that rest- example of an upright man who has less feeling; he just had to go out and simply followed the leading of the change the world. After all, the Lord Holy Spirit, committing body, soul, was coming soon! “I didn’t think I and spirit to obeying the Lord of his could stay in Bible School long enough life. With his words and his writings to finish,” he remembers, “because the he beckons us to Spirit-empowered world needed me!” Since Bill respect- Stanley M. Horton at a lecture service, with his spiritual insights he series where he was the featured ed Horton so much, he chose him for spurs us on to know God better, and speaker. Asia Pacific Theological counsel. He went into Horton’s office Seminary (APTS), Baguio City, with his humble smile he draws us in and explained his predicament: Philippines, Feb. 15-18, 1994. to be more like .

I still remember that very quietly One of those projects was the for- in his humble, gentle way, he said, mation of the Society for Pentecostal Dr. Lois E. Olena 26 is D.Min. Project “Bill did God call you to CBI?” Studies. Menzies served as the first Coordinator and And I said, “Yes.” He said, “Well president for SPS in 1970 and as edi- Visiting Professor of you know, if you were completing tor of its publication, Pneuma. He Practical Theology what God had called you to, recalls that and Jewish Studies at the Assemblies and if the Lord came before you of God Theological graduated, don’t you think he’d be At the seminary there was not much Seminary. She has pleased with you?” And I paused, interest in SPS. Few wanted much authored Holocaust curriculum, I remember, and it registered that I to do with it and weren’t supportive poetry in Blood to Remember: American Poets on the Holocaust was doing what I should do. After at all. But Stan Horton quietly and other venues, and most all, as Horton pointed out, Jesus put helped me and encouraged me when recently a chapter on the AG and His apostles through three and one- very few people did. He went out race relations in We’ve Come This half years of training!24 of his way to attend the meetings Far: Reflections on the Pentecostal Tradition and Racial Reconciliation and participate. He also served as (http://www.agts.edu/encounter/ So Bill decided to continue school. president on one occasion. He saw encounter_order.htm).

2009 AG HERITAGE 13 Horton Biography NOTES 12Cooley, personal interview, August 28, — April 2009! 2008. 1Program for The Dr. Stanley M. Horton 13Ray Peters, interview by Lois Olena, Watch for the upcoming release of Pentecostal Heritage Lectureship Series at Maranatha Village, Springfield, MO, May the full-length Horton biography by Evangel University, April 3-4, 2008. 17, 2008. Dr. Lois Olena — Stanley M. Horton: 2 George O. Wood, letter to Stanley M. Horton 14Bishop Lemuel Thuston, telephone interview Shaper of Pentecostal Theology. The in honor of his 90th birthday, May 6, 2006. by Lois Olena, Springfield, MO, September book will also include an exhaus- 12, 2008. 3Ibid. tive bibliography (posted at: www. 15Ibid. 4According to Cecil Robeck’s The Azusa Street iFPHC.org/Horton) and a supplemen- 16 Mission and Revival (Nashville: Thomas Nelson, G. B. McGee and E. J. Gitre, “Horton, Stanley tal theological chapter on Horton’s 2006), 94, 203, the Upper Room Mission began Monroe,” in The New International Dictionary Israelology, pneumatology, and escha- at 107 1/2 North Main Street, just four blocks of Pentecostal and Charismatic Movements, tology by Dr. Ray Gannon, AGUSM from the Azusa Street Mission. It later moved Stanley M. Burgess and Eduard M. van der Maas, eds. (Grand Rapids: Zondervan, 2002), Representative for Jewish Ministries to 327 1/2 South Spring Street, also about four blocks from the mission. In 1914 Fisher moved 772-773. and Director of Messianic Jewish the Mission to 203 Mercantile Place and then 17 Studies at The King’s College and Robert Cooley, telephone interview by Lois to Kohler Street and in 1915 to 406 1/2 Los Olena, Springfield, MO, August 28, 2008. Seminary. Pick up a copy at General Angeles Street. 18Ken Horn, e-mail to Lois Olena, July 19, Council in Orlando this August or 5 Stanley M. Horton, “The Pentecostal Explosion 2008. order your copy directly from GPH at the Azusa Street Mission,” Assemblies of God 19 (gph.org/1-800-641-4310) after the Heritage 2:3 (Fall 1982): 2-3. [Reprinted as Even after “retiring,” Horton served as General Editor for the Pentecostal Textbook book’s April 2009 release. “The Azusa Street Revival According to Stanley Horton,” Assemblies of God Heritage 25:4 series, Logion Press, from 1991 to 2000. See (Winter 2005-06): 30-33.] See also Horton’s the exhaustive bibliography in the Horton The Dr. Stanley M. Reflections of an Early American Pentecostal biography for more details. Horton Scholarly (Baguio City, Philippines: APTS Press, 2001), 20Program for The Dr. Stanley M. Horton iii. Resources Endowment Pentecostal Heritage Lectureship Series at 6 Evangel University, April 3-4, 2008. See also To honor Dr. Stanley M. Horton’s Agnes Ozman was the first person to speak in tongues at the “Topeka Revival” on January Evangel University Chapel Audio Interview remarkable service to AGTS, to the 1, 1901. This revival took place at the Bethel with Stanley Horton by William Menzies, Assemblies of God, and to the greater Bible School led by Charles Parham. Gary B. April 3, 2008. McGee, People of the Spirit: The Assemblies Pentecostal community over the past 21Horton, Reflections of an Early American of God (Springfield, MO: Gospel Publishing seven decades, AGTS has initiated Pentecostal, i-ii. House, 2004), 55-56. the Dr. Stanley M. Horton Scholarly 22William Menzies, personal interview by Lois 7Evangel University Chapel Audio (Interview Resources Endowment Fund, in con- Olena, Springfield, MO, April 10, 2008. with Stanley Horton by William Menzies), junction with the Pillars of the Faith April 3, 2008, available at http://www.evangel. 23Ibid. initiative (See http://www.agts.edu/ edu/Students/SpiritualLife/ChapelAudio/ 24Ibid. partners/pillars_of_faith.html). AGTS files/2008_0403_DrHorton_DrMenzies_ invites you to help reach its goal of Interview.mp3. 25See “Doris Dresselhaus Menzies Autobiography,” Flower Pentecostal Heritage $25,000 for this endowment. Please 8Grant Wacker, Heaven Below: Early Center, http://ifphcseeninprint.wordpress. Pentecostals and American Culture (Cambridge: go to: http://www.agts.edu/more/hor- com/2008/01/23/doris-dresselhaus-menzies- Harvard University Press, 2001), 10. ton for more information, to contrib- autobiography/ (accessed June 7, 2008). ute to the endowment, and to reserve 9 “What is Happening to Church Music?” The 26See “Mission & Goals,” Society for Centralite, December 14, 1955, 4. your copy of Dr. Stanley Horton’s Pentecostal Studies, http://sps-usa.org/about/ biography today! (The book releases 10I am indebted to Dr. Robert Cooley for his home.htm#HISTORY (accessed April 11, in April and will be shipped in May to description of the evolution of AG higher 2008). education in the early years; much of the those who contribute $125 or more to 27Menzies, personal interview, April 10, 2008. material in this section is paraphrased from our William Menzies and Stanley Horton served on the Dr. Stanley M. Horton Scholarly discussion (Robert Cooley, personal interview the faculty of Central Bible College, and later Resources Endowment.) Those giv- by Lois Olena, Springfield, MO, August 28, both served on the faculty of the Assemblies 2008). ing $250 or more toward the fund will of God Theological Seminary during the receive a copy autographed by Dr. 11See “How Did the ETS Begin?” Evangelical 1980s. Horton. Theological Society, http://www.etsjets. 28Faith Horton Stilts, personal interview by Lois org/?q=faq (accessed September 6, 2008). Contributions can also be made by Olena, Springfield, MO, August 2, 2008. contacting the AGTS Development Office at 1-800-467-2487, ext. 1012.

14 AG HERITAGE 2009 The Social Conscience of Stanley Horton

By Martin William Mittelstadt and Matthew Paugh

Stanley Horton ranks among the most prolific authors, theologians, and educators of twenti- eth century Pentecostalism. His classroom teaching shaped thousands of young ministerial can- didates preparing for Pentecostal pulpits. His writings molded the thinking not only of countless thousands of preachers but also Sunday school and Bible study teachers across North America and around the world. In the broader world of academia, where classroom performance and publishing often overshadow character, this would not prove true of Stanley Horton.

Concerning Horton, Paul Elbert asserts: “His unfailing concerns. Ethical responsibilities during war and racial ten- attention to duty, his life-long obedience to God’s call, and sions rank among the most significant challenges of the his charismatic and sacrificial love of God’s people enable us twentieth century. Horton’s response to these quandaries, to recognize his true stature as one who historically follows not revealed by his prolific pen or by biographers to date, in the train of giants of inner spirituality like Donald Gee… provides the foundation for this personal portrait. Dr. Horton has lived out before us those qualities of grace Two stories of social conscience emerged as Horton worth emulating.”2 Indeed, while inspiring Pentecostals to shared an unscripted personal testimony during a recent previously unattained heights in academia, Stanley Horton session at the Society for Pentecostal Studies conference at continues to model outstanding character not only for edu- Lee University in Cleveland, TN (2007). The first tells of cators but all those associated with the way of Jesus Christ. the young Horton as a conscientious objector in World War The following sketch celebrates Horton’s personal con- II, and the second of the relationship between a seasoned tributions to Pentecostal thinking about two enduring moral and encouraging professor and probably the first African-

2009 AG HERITAGE 15 American student to attend Central as a conscientious objector.5 Make no they really loved the Lord, and they 3 Bible College in 1968-1972. These mistake; this decision was by no means have gone out to do great things. angles, previously unrevealed, add easy or without consequences. Many A number of those students I had further color to an already outstand- conscientious objectors, including went out, and some of them became ing portrait of a celebrated figure in those from the AG, often faced vilify- district superintendents, evangelists, Pentecostal history. ing abuse for their lack of patriotism.6 . Furthermore, Horton’s stance left him in an even smaller minority, since the Today, Horton continues to delib- majority of Assemblies pacifists chose erate on the Christian response to war. the route of non-combatant service.7 In the current climate of war and a In the years following WWII, predominant culture of violence, he Horton began to notice a slight shift retains his earliest sympathies and in his pacifist position. As a young returns to the Scriptures. Horton college professor, he noted adjust- encourages Christian responsibility ments based upon encounters with concerning the place of earthly king- Stanley M. Horton sitting in his students returning from active duty. doms: “Of course, you can’t forget dorm room at the University of He recalled numerous testimonies of what Jesus said to Pilate, ‘If My king- California at Berkeley in 1937. conversion while overseas and one dom were of this world, my soldiers student who received the baptism in would fight. But my kingdom is not Conscientious Objector the Holy Spirit while in a submarine. of this world.’ So our primary concern Born in 1916, the youthful Horton Horton tells of the migration of former needs to be for the kingdom of God grew up during troubled times. soldiers to American Bible colleges: and not primarily for the kingdoms of Following World War I, individuals this earth.”8 began the challenging task of rebuild- In my first teaching job at the While Horton recognizes the value ing their lives — while continuing Metropolitan Bible Institute in New of citizenship and its ensuing respon- to live in an era marked by ongoing Jersey, I think half of the students sibilities, he maintains Christians must economic, social, and political unrest. there were on the GI Bill… Some not lose sight of their higher citizen- By the late 1930s, escalating tensions of them were saved while they ship, namely, the kingdom of God. resulted in the outbreak of a Second were in the army or one of the With the same passionate convic- World War. Horton, by now a college services, and there wasn’t too much tion found in his teaching and writ- graduate, found himself at the point of I could say about that, because I ing, Horton calls for young people to a major decision. He states: “At that had to accept that the Lord had engage the mission field: “We should time, pacifism was quite commonly called them. They showed that encourage young people… to spread taught in our Assemblies the gospel, and establish the of God churches and litera- church, and not be so quick ture.” After the AG officially to think that they can solve adopted pacifism in 1917, the the world’s problems with young Horton read extensive- war and conflict, which I ly from the available litera- still don’t believe that we ture.4 He recalls the strong can.” support for this position from Finally, Horton reiter- his pastor, W. T. Gaston, who ates (as anyone with non- had previously served as gen- violent sympathies) Jesus’ eral superintendent of the paradigmatic role: “I think Assemblies of God. that Jesus was certainly the When President Roosevelt model… that Jesus was here called for the draft, the cumu- to give His life in order to lative effect of the AG posi- save others, rather than to tion, the literature, and the take life. And that there was church led Horton to a deci- Stanley Horton’s Selective Service registration card. a complete change here in sion; Horton took his place the way that God was deal-

16 AG HERITAGE 2009 ing with people, now that Jesus had walked onto the campus of Central CBC. Jones notes that Horton would come.” In this manner, Horton reminds Bible College (CBC) in Springfield, “go out of his way” to stop and talk Pentecostals of the radical nature of Missouri, to pursue “the call of God” to him. He would drop into the pro- the kingdom. Jesus provides a model on his life.10 Fresh from receiving the fessor’s office where he would find a for a holistic approach to the value of baptism in the Holy Spirit while serv- listening ear, needed exhortation, and human life as the embodiment of the ing in Vietnam, Jones was “shocked” a willing prayer partner. “He was that “good news of peace” (Acts 10:36). to find himself as the only black stu- bridge that took me across troubled When questioned about the cur- dent on campus. Indeed, based upon waters,” exclaims Jones. During his rent attention given to pacifism in the the available sources, he reportedly freshman year, the young student felt Assemblies of God, Horton provides a has the distinction of being the first isolated and completely unaccepted: poignant response: “I stopped by the African-American student to enroll at “The first year nobody knows you. table there at SPS because they had CBC.11 Nobody cares about you. Nobody’s information materials about pacifism. As the only African-American on reaching out to you. Nobody wants to And I was surprised because that is campus in an overwhelmingly white take you out to dinner or wants to be the first time I have with you.” seen anything like However, due to that for all these Horton’s influence, years. And so I was “And I think there should be room for people who, the once discouraged surprised to see by their own conscience, feel that they should be Jones would find him- that there were still conscientious objectors.” – Stanley Horton self as student gov- some who were ernment vice presi- encouraged about dent during his senior that. And I think year in 1972 as well as there should be room for people who, city, Jones found the pressures almost one of fourteen CBC students nomi- by their own conscience, feel that they too great to bear. He remembers, nated to Who’s Who Among Students, should be conscientious objectors.”9 “There is no question about it. I was an annual directory of outstanding stu- In reflecting upon the current glob- contemplating packing up and leav- dents selected from American univer- al crises, Horton recalls the difficulty ing.” One morning after chapel ser- sities and colleges.12 of his own decision at the outbreak vice, Jones was particularly discour- Of course, Jones’s impact goes of WWII and calls for ongoing rigor- aged and by himself. beyond his years at CBC. As Horton ous engagement of the Scriptures and Dr. Horton came to him in that puts it, Jones “went to Chicago where our rich heritage on the question of moment with encouraging words. he established a tremendous work for the Christian’s responsibility during a Horton affirmed Jones by stressing the Lord.” That “work” refers to the time of war. We turn now to another his belief in him and God’s call on his ministry of Southside Tabernacle in sterling example of Horton’s commit- life. He invited Jones to his office. Chicago where Jones has ministered ment to the value of all human life Whenever he needed to sit down and for more than thirty-six years. Through that took place more than twenty years talk, he would find Horton’s door active involvement in and partnership later during the pivotal 1960s. open. As Jones reflects on the encoun- with the community, including its ter, he observes, “If my spirit was at schools and police force, the church Racial Healing: The a thirty, it lifted it to a ninety-nine.” has grown from twenty adults to more Story of Spencer Jones Characteristically, Horton downplays than 550 worshippers. As any student of race relations in his role: “He started talking to me and Under Jones’ guidance, the con- the knows, the spring gave me an opportunity to talk to him gregation has planted more than of 1968 marked an especially tur- and encourage him, and I guess with thirty churches across the nation bulent time. In the aftermath of Dr. the help of the Lord I did encourage and trained more than one hun- Martin Luther King’s assassination, him, and he stayed and graduated.” dred ministry workers.13 Extending riots erupted in major cities and col- Notably, this pivotal interaction beyond Chicago, Spencer Jones has leges throughout the nation. The rise took place before Jones even had a impacted the national Assemblies of Black Power signaled a new era class with Horton, but it would begin of God through his involvement in of militant activism. As these devel- a mentoring relationship that would U.S. Missions, National Inner City opments unfolded, Spencer Jones sustain Jones during his studies at Workers Conference, National Black

2009 AG HERITAGE 17 Fellowship, Evangel University, and of Cornelius, when the Holy Spirit return to the impetus of God’s Word. the AG Executive Presbytery. was poured out upon the Gentiles, that He observes, “What we see in the Throughout his years of ministry, outpouring of the Spirit removed the New Testament should show us that Rev. Jones has not forgotten the role barriers not only between the Jews and our local church should include peo- that Horton played during his college the Gentiles, but it was really intend- ple from all walks of society and in years: “I’ve always alluded to the fact ed to remove the barriers between the community around, from all kinds, that I am doing what I’m doing now Gentiles as well. So that recognizes so that people looking at the church because of his impact on my life. If he that we have all become, as the apos- can say, ‘See all these people, they are had not done that, I wouldn’t be doing tle Paul says, brothers and sisters, with different, but they love each other.’” what I’m doing for God in the cities of Christ as our elder brother, and God Dr. Horton concludes, “Our churches America.” As Horton mentored him, as our Father, that these racial and need to become more concerned about Jones now reflects that same “men- national and cultural differences are reaching out to people of other races.” toring spirit” in his interactions with not the things that should concern us young ministers. He gives back by anymore.” Conclusion discerning “when people are going Along with the Scriptures, Horton While Stanley Horton has undoubt- through some tough times whether draws inspiration from the forma- edly had a profound impact on it’s in a racial way, whether it’s in a tive years of the Pentecostal move- Pentecostal theology, these vignettes financial way, whether it’s whatever.” ment. He recalls that despite the many from his life serve as reminders that he criticisms leveled did not divorce theory from practice. against its inter- Indeed, as both incidents make evident, racial makeup, the Horton’s reflections on Scripture acted Azusa Street mis- as the driving force behind the choices sion demonstrated he made in dealing with the difficult the dictum that “the social problems of his time. In doing bloodline wiped out so, he offers a model for twenty-first the color line.”14 century believers as they encounter On a personal level, an ever changing and complex soci- H o r t o n r e l a t e s ety. As Pentecostals face complicated an incident that challenges, the preeminent scholar of his mother Myrle the AG reminds them to remain faith- shared with him. ful to the movement’s emphasis on He narrates: “She Jesus’ paradigmatic role as well as the was 11 years old, Spirit’s impact on their life together. when she received While providing a pattern for the baptism in the approaching new societal concerns, Holy Spirit. And Horton points out that the issues of his Spencer Jones with the Blazers basketball team during his first year at Central Bible College in 1969. I don’t know how day have not reached final resolution. Standing (l-r): Sam Solivan, Ivan Stubbs, Scott the news got out As questions on involvement in war Garner. Seated (l-r): Spencer Jones, John Cagle, so quickly, but the continue to linger, Horton acknowl- David Mendez, and Jim Wallace. next day she went edges that Christians must not lose back to school and sight of their citizenship in the king- Just as Horton was a resource for him, all the children went to the other side dom of God. In light of that higher Jones has made himself available for of the playground except for the black citizenship, believers must continue encouragement, prayer, and attentive girl that was there, and she came and to debate their role in the nations of listening. played with my mother.”15 this world. While some will choose But what was it that inspired a With this heritage in mind, Horton to fight, there must remain room for busy professor to take time to men- considers the contemporary church. those who object based on their under- tor this young African-American stu- He decries the unfortunate separation standing of God’s Word and their dent? Not surprisingly, Horton points of Pentecostals into respective black Pentecostal heritage. to God’s Word. Reflecting on Acts and white camps. But he sees hope Like concerns over engagement in 10:24-48, he proclaims: “At the house for reconciliation, if today’s Christians war, racial tensions persist in society.

18 AG HERITAGE 2009 Unfortunately, Dr. Horton observes Honor of Stanley M. Horton. Paul Elbert, ed. June 12, 1943, 2-3). Note also the article by that these strains also continue in many (Peabody, MA: Hendrickson, 1988), xvii-xx; then AG superintendent E. S. Williams, “… Gary McGee and E. J. Gitre, “Horton, Stanley In the Case of War…,” (Pentecostal Evangel, churches. Nevertheless, he provides a Monroe” in The New International Dictionary March 19, 1938, 1). Williams maintains the vision of the church that consists of of Pentecostal and Charismatic Movements. AG position but also suggests young men might people from all races and ethnicities. Stanley M. Burgess and Eduard M. van der enlist in non-combatant service: “Since none As Pentecostals accept Horton’s lega- Maas, eds. (Grand Rapids: Zondervan, 2002), can escape some relationship to the war… cy, that ideal will motivate us to work 772-3; and Gary B. McGee, People of the could not such a one serve as a cook, a helper Spirit: The Assemblies of God (Springfield, in a hospital, a stretcher carrier, a driver of an for reconciliation in our day. MO: Gospel Publishing House, 2004), 532, ambulance, or of a truck? There are many Though these stories present both 535-7. See also Stanley Horton, Reflections of services which one could fulfill without ‘armed example and inspiration, what may an Early American Pentecostal (Baguio City, resistance which involves the actual destruction be most surprising is that they were Philippines: APTS Press, 2001). of human life.’” largely unknown. When Horton dis- 2Menzies and Elbert, “Biographical Sketch,” 8Horton is paraphrasing John 18:36. closed the details at the 2007 SPS xix. 9 Conference, many attendees admit- Horton refers to the growing influence of the 3We interviewed Stanley Horton in his home Pentecostal Charismatic Peace Fellowship. See ted shock at what they heard. While on April 26, 2007. All subsequent quotes by www.pcpf.org for further information. partly attributable to Dr. Horton’s Horton are taken from this interview. The audio 10 humility, how many other testimonies version of this interview is available through Mittelstadt interviewed Rev. Spencer Jones on November 9, 2007 in Springfield, MO. The remain unrevealed? These narratives the Flower Pentecostal Heritage Center (www. ifphc.org). We wish to thank William Molenaar audio version of this interview is available are part of our own story. As today’s for his technical assistance. through the Flower Pentecostal Heritage Center. Pentecostals, we must uncover these All subsequent quotations by Jones come from 4 testimonies and tell them, both to fill In 1917, the Executive Presbytery adopted this interview. a resolution declaring the AG to be pacifist. in our history and to glean models for 11 Pacifism remained the official position of the Howard N. Kenyon, “Black Ministers in living out our faith in turbulent times. AG until 1967. Jay Beaman’s Pentecostal the Assemblies of God,” Assemblies of God Pacifism: The Origin, Development, and Heritage 7:1 (Spring 1987), 13. Kenyon Rejection of Pacific Belief Among the constructs a valuable historical trajectory of Martin Mittelstadt, Pentecostals (Hillsboro, KS: Center for AG policy on the credentialing of African- Ph.D., is Associate Mennonite Brethren Studies, 1989) provides Americans. Professor of New a helpful historical trajectory of Pentecostal Testament at Evangel 12Jones is highlighted in the CBC student responses to non-violence. University. He is publication, The Centralite 23 (May 26, 1971), the author of The 5While Horton refers only to the influential 1. He is also featured in this student publication Spirit and Suffering teaching of Gaston, other early and important with fellow CBC and Evangel College members in Luke-Acts: pacifist publications included Arthur Sydney of student government alongside the executive Implications for a Booth-Clibborn, Blood Against Blood (New officers of the AG The( Centralite 22 [March Pentecostal Pneumatology as well as York: Charles C. Cook, n.d.); Frank Bartleman, 20, 1970], 3). Thanks to Lois Olena for this numerous scholarly articles on Luke- War and the Christian (n.p.: n.d.); Donald Gee, information. Acts. “War, the Bible, and the Christian,” Pentecostal 13Kirk Noonan, “A/G Church, Police, Schools Evangel (November 8, 1930; November 15, Partner for Strong Community,” Pentecostal Matthew Paugh 1930), and Donald Gee, “Conscientious Evangel, March 11, 2001, 7; Hal Donaldson, is a graduate of Objection,” Pentecostal Evangel (May 4, “25 Things That Make the Fellowship Messiah College 1940). and the Assemblies Great,” Pentecostal Evangel, July 27, 2003, of God Theological 6J. Roswell Flower, “The Plight of the 11; John W. Kennedy, “Pastor Stays Active Seminary. He works Conscientious Objector in the Present World in Schools and Community,” AG.org News as retail manager Conflict,”Pentecostal Evangel, July 3, 1943, and Information, June 14, 2005, available at Susquehanna 2-3. See further implications for pacifists at http://rss.ag.org/articles/detail.cfm?RSS_ Bank and serves via the recent PBS documentary entitled: RSSContentID=3652 as director of worship ministries at “The Good War and Those Who Refused to 14Here Horton alludes to Frank Bartleman’s Mount Bethel Church in Kitzmiller, Fight It” http://www.pbs.org/itvs/thegoodwar/ exclamation: “The ‘color line’ was washed Maryland. ww2pacifists.html. away in the blood.” See Frank Bartleman, 7Flower reports that no more than twenty Azusa Street (South Plainfield, NJ: Bridge NOTES young men took their place as conscientious Publishing, 1980 [reprint of How Pentecost objectors in contrast to the vast majority of Came to Los Angeles, 1925]), 54. young men who sought and gained status as 1 15Horton gives further detail to this account in See the following biographical sketches: non-combatants (“The Plight of the Christian in his Reflections, 14-15. William Menzies and Paul Elbert, “Biographical the Present World War,” Pentecostal Evangel, Sketch” in Faces of Renewal: Studies in

2009 AG HERITAGE 19 P. C. Nelson, founder of SAGU, in 1934. Daddy Nelson

By Bob Burke and Viola Holder

During the Great Depression and war years of the 1930s and 1940s, when the Assemblies of God was rapidly gaining members and developing its educational institutions, few theologians or educators left a greater impact on the Fellowship than did Peter Christopher (“P. C.”) Nelson. Nearly seven decades after his death in 1942, his scholarship in books such as Bible Doctrines, his simple explanation of the Statement of Fundamental Truths, and the school he started, now Southwestern Assemblies of God University (Waxahachie, Texas), are monuments to his con- tinuing influence.

Nelson’s early life was anything but easy. He was born river which flows clear as crystal from the throne of God in a tiny village in Denmark in 1868. His father, one of the and the Lamb.”4 first Baptist believers in the country, was imprisoned for Nelson was passionate for missions. He became editor expressing his convictions. In 1872, the Nelsons sought reli- of the missionary department of the widely-read Baptist gious freedom in America and settled in Iowa. Nelson lost Record. His burning desire to promote the message of his father in a farm accident when he was eleven years old, Christ to all the people of the world grew from reading the the first of many tragedies that struck the family. Nelson touching story of Ko Thah-Byu, a persecuted, but effective wrote, “Early in my life the cup of sorrow was pressed missionary. That desire led to what may be his perceived to my lips, and that had the effect of sobering me mission in life — to take “the whole gospel to the down, and making me more sympathetic with whole world.”5 those whose life is filled with grief and dis- From 1904 to 1917, Nelson was a lead- appointment.”1 ing Baptist evangelist in the Midwest. He Nelson was twenty years old when Nelson loved his held large and long revival campaigns God called him to preach — and preach students — and in tabernacles, municipal auditoriums, he did. He began his ministry in small they loved him, opera houses, and circus tents in a dozen Baptist churches in the Midwest. Once fondly calling him states. Local newspapers reported thou- a group of elders interviewing him for a sands saved and several new churches pastorate asked Nelson, “Would you stay “Daddy Nelson.” established. with the Baptists or stand on the Bible?” Nelson was nearly 50 years old when Nelson answered, “I will stick with the Bible, he became Camp Pastor at an Army base in no matter what becomes of the Baptists!”2 That Michigan during World War I. There the soldiers battle cry guided Nelson’s beliefs and teachings for began calling him “Dad.” A young man wrote in the the remainder of his life. camp newspaper, “We call him Dad because he watches over In his earliest pastorates, Nelson set a tone for preaching us and tries to lead us to the best and highest good in life.”6 against wickedness and demanding his parishioners believe A chance dinner with friends in 1920 changed Nelson’s in the supremacy and inspiration of the Bible. After a par- life when he was introduced to the baptism in the Holy ticularly successful revival, he wrote, “Blatant wickedness Spirit. Even after 31 years in the ministry, it was the first was for the most part silenced, and I think everybody recog- time Nelson had heard an utterance in an unknown tongue. nized the hand of God was in the revival.”3 About the Bible, He was impressed and immediately began seeking the expe- Nelson said, “The Bible is in itself a library. In it blends rience. Four months later, Nelson was struck by an automo- one golden stream of history, science, philosophy, poetry, bile while crossing a street in Detroit, Michigan. He was prophecy, and theology — a stream, glorious as the running gloriously healed from severe injuries and promised God

2009 AG HERITAGE 21 Daddy Nelson leading a parade of Southwestern Bible School students in 1929. Parades were frequently used in Enid to publicize the school and its work. he would tell the world about his heal- importance of biblical training when Great Depression to keep the doors of ing.7 he founded Southwestern Bible School SBS open. More than once he went to A few weeks later, he received the (SBS), now Southwestern Assemblies sleep during chapel and during services baptism in the Holy Spirit, resigned of God University (SAGU), in Enid, at the Enid Gospel Tabernacle where as pastor of a large Baptist church Oklahoma, in 1927. The first students he was pastor. One evening Nelson in Detroit, and became a Pentecostal who enrolled for classes in a two-story was asked to lead the opening prayer evangelist. He held his first campaign red brick former public school endured before an evangelist assumed the pul- in Wichita, Kansas, in March and great hardship. Some did not own a pit. Beleaguered in body from another April 1921. Hundreds were saved and fountain pen or a Bible. Money was so of his long trips to raise money for the healed. His burning message was that scarce that when a new student arrived school, Nelson stood and dismissed soul-winning evangelistic work must and paid tuition, Nelson sent someone the congregation in prayer.12 be accompanied by a healing minis- to the dime store to buy another plate, The spirit of Nelson and his faculty, try. knife, fork, and spoon.9 including Bible teacher Finis Jennings A Baptist since birth, Nelson began Nelson loved his students — and Dake, was captured by Blake Farmer, looking in 1924 for affiliation with a they loved him, fondly calling him later president of SAGU: Pentecostal fellowship. Several of his “Daddy Nelson.” The first word stu- minister friends were connected to the dent Thelma Kelley ever heard Nelson At times the financial barriers Assemblies of God, a ten-year-old fel- utter was “Glory!” in his deep, bass seemed insurmountable … It was lowship headquartered in Springfield, voice. Whatever the circumstance in difficult to secure funds for new Missouri. Nelson wrote Assemblies Nelson’s life, his first greeting each construction or improvement of God General Chairman J.W. Welch morning was “Glory!”10 purposes. A large amount of pledges about his interest in joining the fellow- Nelson was at peace with his God. had to be written off as worthless … ship. Welch was pleased that Nelson Once when he was returning from a Although the school never gave up was “looking our way for fellow- trip to collect food from churches in its overall educational objectives, ship.”8 the area, the trailer hitch broke and the there was a time when God’s In May 1925, Nelson and his wife, precious load of food for the students blessing on Bible teaching ministry Myrtle, were granted ministerial cre- was strewn in a deep ditch. As Nelson was the main reason for continuing dentials by the Assemblies of God. surveyed the scene, he put his hands its efforts. Few people in those days Almost immediately, Nelson received on his hips and bellowed into the dark- ever expected the school to progress calls for revivals across the country ness, “Glory to God! Glory to God! beyond its present status.13 and began writing regularly for the Glory to God!”11 Pentecostal Evangel. Daddy Nelson worked long hours The importance of the working of Nelson had long realized the and slept little as he labored during the the Holy Spirit was emphasized by

22 AG HERITAGE 2009 Nelson and his faculty members at Council in Enid. plished scholar. In his formal educa- SBS. A worthy servant of the students Louise later married missionary tion at leading Baptist seminaries, he was Dean of Women Annie “Mother” Alva Walker and became one of the mastered Hebrew and Greek before Bamford, a woman of English descent most prolific published authors in the undertaking a study of Aramaic in who lived and breathed helping young Assemblies of God missions program. which parts of Nehemiah and Daniel Christian women. Her Great Questions of Life, written were written. He wanted to be able to During a chapel service in 1935, for the International Correspondence read the entire Bible in the original lan- student Delia Howard described a Institute (ICI), is perhaps the most guages. Throughout his years of study “mighty wave of God” that came over widely distributed religious writing, he learned a variety of languages and the student body and many received except for the Bible, in the history of was proficient in 25 dialects.18 the baptism. Howard remembered, printing.16 Sitting at a worn typewriter for “Like a blanket it came, heavy and SBS, under the leadership of hours at a time, Nelson wrote letters, convincingly real. Many went down Nelson, began sending dozens of position papers, tracts, and books under the weight of it … Heaven Assemblies of God missionaries to about his passion for winning the came in waves of a mighty sea, roll- the field. The most famous was J.W. lost and emphasizing Spirit-filled liv- ing, breaking, never ceasing, surging Tucker who graduated in 1938 and left ing for Christians. He was a regular through hungry souls.”14 for service in the Belgian Congo. He contributor to Baptist publications There were many instances of was murdered by the rebel Simbas in until he switched his allegiance to the Nelson leading his students at SBS 1964 and his body thrown to the croc- Assemblies of God. His probing arti- in searching for a deeper relationship odiles. The seeds planted by Tucker in cles and sermons became front-page with God. During one service, student Helen Armentrout began singing in an unknown tongue, unknown to every- one except teacher Mollie Baird who had spent five years as a missionary in a remote area of India. At first Baird was too overcome to speak. When she regained some control of her emo- tions, she told the students Armentrout had sung in perfect Urdu, a language of northern India.15 In 1932, Hugh and Theola Tucker Jeter were the first missionaries sent out from SBS, a fact that made Nelson proud. The following year, Jeter’s sister, Louise, was called to Peru. Although she was only 19, too young for official missionary appointment, she was determined to go. In March Perhaps the last photograph taken of Daddy Nelson and his faculty in 1941, 1933, someone gave her a dollar. Soon including two future presidents of the college. Front row (l-r): unidentified, E. W. Moore, O. W. Keyes, Myrtle Nelson, Daddy Nelson, Mother Bamford, she had accumulated $10 — enough C. P. Robison, Cecil Lowry, and M. E. Collins, future president of SBI. Back to purchase a passport. Three months row, third from left, Klaude Kendrick, future president of SBI and founding after Mother Bamford prayed over her president of Evangel College, and his wife Gracie. lone dollar bill, Louise Jeter boarded a steamship in California and waved the country known as the Democratic material for several Pentecostal pub- goodbye to a small group of saints on Republic of the Congo have sprouted lications, including the Pentecostal the dock singing, “There’s Power in and grown into a thriving church. The Evangel. No other Pentecostal could the Blood.” Other than a few dollars, tragedy of Tucker’s death was told in write like Nelson in his generation. the only worldly possessions Louise He is in Heaven, a best-selling book His words were sharp and challenging, had was a barrel of clothing and quilts by his widow.17 but never harsh and unrealistic. provided by the Women’s Missionary Daddy Nelson was an accom- Nelson’s lasting legacy for the

2009 AG HERITAGE 23 touched the leper and made him clean and sent him home to his heart-broken family, will reach down and touch your heart and make you a new man or woman.”20 Through a series of events, Nelson moved SBS to Texas in 1941 and the school eventually merged with the Shield of Faith Bible Institute and the Southern Bible Institute to become present Southwestern Assemblies of God University at Waxahachie, Texas. In Nelson’s last article printed in the Pentecostal Evangel before his death in 1942, he renewed his call for all Christians to seek the baptism in the Holy Spirit. “If you are a Jew,” he wrote, “the baptism is for you. If a Gentile, the baptism is for you. It is for all flesh — all humanity. Glory to God!”21 The decades of 20-hour days and seven-day weeks of labor took their toll on Nelson. In the summer of 1942, he began stammering and became disoriented during a sermon. Helped from the platform, he was taken to his home where his health quickly dete- riorated. He died on October 26, 1942. Reverend F. D. Davis, who succeed- ed Nelson as president of the Bible school, sent a telegram to Assemblies of God Headquarters, “Brother Nelson fell asleep today.”22 Throughout his life, Nelson’s In 1917, Nelson and his evangelistic party held a tabernacle meeting in superb gift of expression won him Chester, South Dakota. great acclaim. About preaching he said, “The gospel is good news. Sometimes Assemblies of God is Bible Doctrines, In his earliest writings, Nelson’s it is necessary to preach something a commentary on its Statement of passion for lost souls was evident. that does not sound like good news. Fundamental Truths. It has been a “Winning souls is the Christian’s Hell is not very good news, unless you textbook in the licensing procedure trade,” he wrote, in 1903 in the Baptist tell them how to stay out.”23 for tens of thousands of Assemblies Record. “Whatever other occupation Nelson believed in equipping of God ministers. Perhaps the book’s may engage his attention, the real Christian young people for all walks greatest attribute is its simplicity. It was business and purpose of a child of God of life, not just the ministry. He originally written as a series of articles is to bring souls to Christ.”19 wrote, “Our school is a place where for the magazine of the Assemblies of After Nelson was healed, God’s Pentecostal people may send their God youth program. Simple and easy power and desire to heal his children children for training, not only for to read, the text was combined into a dominated his writings. In a tract for Christian service, but for other call- full book to give doctrinal guidance to the Gospel Publishing House, Nelson ings in life. For a good Bible training Pentecostals around the world. wrote, “The Jesus who stopped and is a foundation which all need no mat-

24 AG HERITAGE 2009 ter what their occupation.”24 6Ibid. being able to speak several languages, and to read twenty-five.” “Fifteenth Season,” tract, In evaluating his lifelong service 7 Ibid. Southwestern Assemblies of God University for the Kingdom, Daddy Nelson said: 8J. W. Welch, letter to P. C. Nelson, September archives. Nelson’s academic prowess was 3, 1924, P. C. Nelson library. legendary. Hugh Jeter recalled, “According If I have been able to reclaim to one report, the Literary Digest classified 9 erring ones and help them turn Catharine, McCafferty, The P. C. Nelson I him as one of the very top men worldwide in Knew Project, 1954, hereafter referred to as from their wandering and follow the field of theology.” Hugh P. Jeter, “The P. C. The P. C. Nelson I Knew Project, P .C. Nelson Nelson I Knew,” Assemblies of God Heritage the footsteps of Jesus, and to inspire Library. 13:4 (Winter 1993-94): 14. While the article God’s children who are sorely tried from the Literary Digest has not been located, 10Ibid. and discouraged with the hopes of the story has been widely repeated and is firmly 11 reaching the glorious goal, I have Ibid. etched in Nelson lore. not labored in vain.25 12Hugh Jeter, interview, January 15, 1993, 19Baptist Record, July 1903. Archives of the Oklahoma Heritage 20P. C. Nelson, “The Double Cure” (Evangel Association. Tract No. 471, Gospel Publishing House, Bob Burke, a 13Blake Lynn Farmer, Southwestern Assemblies Springfield, Missouri, [1931?]). fourth generation of God College: Founding, Growth, and 21P. C. Nelson, “Answers to Questions Pentecostal and a Development, 1927-1965. Ed.D. dissertation— Concerning the Baptism in the Spirit,” lifelong member of Baylor University, 1965. the Assemblies of Pentecostal Evangel, September 19, 1942, 7. God, practices law 14The P. C. Nelson I Knew project. 22F. D. Davis, telegram to Assemblies of God in Oklahoma City. 15Ibid. Headquarters, October 26, 1942. He has authored or coauthored 90 16Louise Jeter Walker, interview, December 23P. C. Nelson notes. nonfiction books. He is a member of 11, 1993, Archives of the Oklahoma Heritage 24Ibid. the Oklahoma Hall of Fame and the Association. Oklahoma Journalism Hall of Fame. 25Ibid. 17Hugh Jeter, interview, January 15, 1993, Archives of the Oklahoma Heritage Viola Holder lives in Waxahachie, Association. Texas, where she 18Nelson’s linguistic achievements were serves as the quite remarkable. According to a 1915 University Archivist biographical sketch, written when he was still for Southwestern a Baptist minister: “As a student he especially Assemblies of God distinguished himself in the languages, University. acquiring a good knowledge of Latin, Greek, French, German, Dutch, Spanish, Italian, Portuguese, Japanese, Hebrew, Aramaic, the Scandinavian languages, and others. He has a NOTES reading knowledge of twenty-five languages and can conduct religious services in several of them. While at Rochester [Theological This article was adapted from: The 1 Paul Nelson. In 1966, Paul Nelson, the son Seminary] he was translator for the Vick Seed Whole Gospel for the Whole World: of P. C. Nelson, began writing a biography of Company, which all pioneers of Shelby county The Life of P. C. Nelson (2008) by Bob his father that was never published. He sent will remember and which at that time did a the narrative to the P. C. Nelson Library at large business necessitating the use of fifteen Burke and Viola Holder. For anoth- Southwestern Assemblies of God University, foreign languages. He was tutor in Latin and er look at Nelson and the school he Waxahachie, Texas, hereafter referred to as P. Greek at Denison University and conducted founded, see: For the Whole World: C. Nelson Library. a school of modern languages in one of the A History of Southwestern Assemblies 2Peter Christopher Nelson, unpublished New York universities. For a number of years of God University (2003), by Mary he took regularly more than a dozen foreign autobiographical notes written from 1889-1928, Jackson, Gary McElhany, and Loyd P. C. Nelson Library, hereafter referred to as periodicals, receiving these in exchange for a P. C. Nelson notes. paper in which he conducted the department Uglow. Both books are available of missions.” “Rev. P. C. Nelson,” in Edward from SAGU for $24.95 and $19.95, 3Baptist Record, Pella, Iowa, November S. White, Past and Present of Shelby County, respectively, plus postage. 1904. Iowa [vol. 1] (Indianapolis, IN: B. F. Bowen & Co., Inc., 1915), 549-550. This claim about 4P. C. Nelson notes. Nelson’s linguistic expertise is repeated in a To order, call 1-888-937-7248 or visit 5Ibid. self-published promotional tract from the same the website: www.sagu.edu/books era, stating that he was a “natural linguist,

2009 AG HERITAGE 25 Joseph Smale standing on the platform inside First Baptist Church, Los Angeles, in 1898. This is where the 15-week revival of 1905 took place. Used by permission. Courtesy Archives of First Baptist Church, Los Angeles. Preparing the Way for the Azusa Street Revival: Joseph Smale, God’s “Moses” for Pentecostalism

By Tim Welch

According to early Pentecostal journalist Frank in the town and to the unity with which both Wesleyans and Bartleman, William Seymour was God’s “Joshua” at Azusa Bible Christians followed the lead of the Holy Spirit.”3 Street, where he led the people into the “promised land” of Indeed, evidence of such a spiritual climate is substanti- Pentecostalism; whereas Joseph Smale was God’s “Moses” ated by Smale’s own conversion in 1881, when at age 14 — leading the people as far as the “Jordan,” though he him- he became a Christian “in a Wesleyan chapel, by a Baptist self never got across.1 preacher.”4 Soon after that Smale sensed a call to minis- Who was Joseph Smale, how did he prepare the way for try and began to conduct services, the Lord “sealing with the Azusa Street revival, and why has his story been largely His approval the word preached, by the salvation of many forgotten? souls.”5 However, by his own admission Smale lacked train- For over a century Pentecostal historiography has rec- ing in those early years of Christian service, which led him ognized Smale, a British Baptist pastor, as one of many sig- to apply to The Pastor’s College in London, founded by nificant figures involved in the chain of events leading up English Baptist preacher and author Charles H. Spurgeon. to the 1906 Azusa Street revival in Los Angeles, which was one of the focal points of the emerging Pentecostal move- Spurgeon’s College, London ment. Attention has naturally concentrated upon other more It was for poorer students such as Smale that The prominent characters in the emergence of Pentecostalism, Pastor’s College (now called Spurgeon’s College) had been overshadowing Smale’s unique and catalytic contribution. established in 1856. The lack of money was not regarded as a legitimate reason to preclude anyone from receiving Formative Years training to fulfill the call of God upon his or her life, espe- Joseph Smale was born into a working class family in cially if the person had an irresistible urge to preach the Cornwall, England in 1867, the youngest of five children. gospel.6 After having been personally interviewed by C. H. His father worked as a copper and tin miner; his mother Spurgeon, the twenty-year-old Smale was invited to begin a as a charwoman. The necessity for employment forced a three-year theological training course in 1887. family move to the neighboring County of Somerset during Spurgeon’s influential teaching on pneumatological Joseph’s early childhood. themes indicates some formative strands for Joseph Smale’s It is worth explaining the significance of these geo- graphical locations, because they provide important con- textual background for Smale’s formative years, given that C. H. Spurgeon, both Cornwall and Somerset had experienced “a rhythm of founder of The revival,” especially amongst Wesleyan Methodists, through- Pastor’s College in 2 out the nineteenth century. For example, in 1869 a revival London that Joseph had broken out in a town close to Smale’s home, which last- Smale attended. ed three months with 150 people converted. This work of God was attributed to “the earnest prayers of the Methodists

2009 AG HERITAGE 27 own convictions about the need for, Church, Ryde (on the Isle of Wight), his wider connections brought Pastor and the possibility of, Holy Spirit lasted only twenty-eight months. In Joseph Smale to the attention of a power. In Spurgeon’s estimation any 1892 Joseph Smale joined the growing prestigious church in Los Angeles. true revival would unquestionably army of those from Spurgeon’s college herald “a season of glorious disor- who were going to pastorates over- First Baptist Church, der.”7 Consequently this particular seas.10 In October 1892, twenty-five- Los Angeles student of Spurgeon imbibed a robust year-old Pastor Smale left England As Smale commenced his third Calvinism interlaced with a height- for North America to begin his sec- pastorate at First Baptist Church of ened expectation for God’s power to ond pastorate in the frontier town of Los Angeles in 1897, he informed his be displayed with an increase of signs Prescott, Arizona. new church that they were “looking and wonders.8 The embryonic congregation, for a revival, and several signs of it The life and ministry of Joseph called Lone Star Baptist Church, was are already with us.”15 But despite his Smale establishes a link between C. spiritually and culturally engaging early resolve, Smale’s early years at H. Spurgeon and the development with the transient population in the First Baptist Church were mixed with of Pentecostalism. The Calvinist busy mining town of Prescott, which extreme contradictions. Spurgeon, then, could be described as was attempting to build an infrastruc- Seven hundred new members joined an important root of Pentecostalism, ture with businesses in their infancy. the church in the first five years,16 yet in addition to the more frequently All of “this made the pastors feel inse- attempts to steer the prominent church mentioned Wesleyan and Keswick cure. The salary was low, housing poor in the direction of an anticipated roots. To Smale, Spurgeon’s teaching and the church members few.”11 revival were hampered by a continual was simply a balance of “Word and stream of church conflicts and per- Spirit.”9 Marriage and sonal disappointments. Furthermore, Bereavement all of these battles were aired publicly Despite these tough pioneering in the Los Angeles press, with sensa- days in the church at Prescott, Smale tionalized headlines such as “Warfare gained a measure of relief in the form Breaks Out in First Baptist Church!”17 of marriage to an English bride, Helena These problems contributed to the Dunham. Helena endeared herself deterioration of Smale’s health and, by immediately to the people of Prescott, 1904, he was at the point of burnout. teaching a Sunday school class of young children, leading and speaking at church Bible studies,12 and support- ing Joseph as a “beloved wife, wise counselor, and efficient helper.”13 However, after just thirteen months in Prescott, Helena Dunham Smale died at the age of 27, following the birth and death of their first baby.14 These were dark and painful days for Joseph Smale, having buried his baby and then laying his wife to rest at Prescott Cemetery. Amidst his joys and sorrows, all Joseph Smale’s student portrait, indications point to Smale having at The Pastor’s College, London, established a maturing church using 1887. Used by permission. Courtesy his cluster of giftings as a mission- of Spurgeon’s College Archives. ary pastor-evangelist-teacher. During his four years in Prescott, Lone Star On to Prescott, Arizona Baptist Church had grown from 43 to Smale was ordained in 1890. His 125 members, and with his increasing First Baptist Church, Los Angeles, first pastorate, at Park Road Baptist popularity and noted speaking ability, taken from a postcard.

28 AG HERITAGE 2009 Marriage, Separation hope that he might not return to Los tum gathering, the church clarified the and Divisions Angeles!19 purpose of the daily prayer and praise Behind the scenes, Smale’s sec- meetings: “The subjects of prayer have ond marriage to Alverda Keyser in Fifteen Weeks of Revival been, first for a Pentecost; second, for June 1898 broke down from the out- at First Baptist (1905) the infilling with the Holy Ghost of all set. They remained separated until After nine months away, Smale Christian believers; third a reversion their divorce in 1910. Divisions in the was given a grand welcome home of the Church of Jesus Christ to Holy church became increasingly apparent, reception by five hundred church Ghost administration; and fourth, the as many factions emerged within the members, presenting him with $150 in conversion of sinners.”22 large congregation over various issues, gold. Then, on Sunday, May 28, 1905, Church members disagreed over particularly regarding Smale’s domi- he preached his first sermon since how the church would be administered nant leadership style. By 1903, the his return. His sermon title was “The by the Holy Ghost. Smale decided that number of disaffected members had Great Welsh Revival.” the church should discontinue the ser- grown, antagonistic business meetings “At the close of the sermon, the vices of the choir leader, claiming that were frequently adjourned after mid- Pastor invited all those who were not the Holy Spirit was instead leading the night, over 100 members had left to right or felt they wanted to get nearer meetings.23 This resulted in the choir join Temple Baptist Church, and con- to God, to come forward and kneel. At threatening strike action and the first flict with the area Baptist Convention least two hundred people came. Prayer formal objection to the daily meetings ensued. was offered and there followed a gen- for prayer. But it was lodged by only It was during this time of broken- eral confession of sin and an asking one of the deacons, along with the ness and conflict that revival broke of forgiveness from each other. The revealing comment by his wife, who out. Smale journeyed asked Smale if “these to the Welsh Revival people [Christians in 1905 and became Smale journeyed to the Welsh Revival in 1905 from other churches] instrumental in the and became instrumental in the revival fire could not be made to revival fire spread- remain away from ing from Wales to spreading from Wales to California. the Wednesday night California. meetings so that we Pentecostal histo- can have our own lit- ries generally identify Smale’s journey tle family and the Pastor to Wales as some form of “scouting” Spirit was strongly manifest.”20 to ourselves.”24 mission. But, in reality, his decision Prayer and praise services were Many histories give the impres- to visit Wales came about because of then held every afternoon and evening sion that the entire board of deacons one simple fact — Joseph Smale was during the week. Significantly, these reacted against Smale, resulting in a devastated man. Within a decade his services attracted people from church- his forced resignation. In reality only first wife had died; his second mar- es across Los Angeles. The Holy one leader, Deacon Dozier, requested riage had split apart; his church was Spirit’s power was evident at every a special meeting of church members divided; and his health had deteriorat- meeting, and phenomena common in “to consider the Pastoral Relations.” ed. Smale, a broken man, was looking other revivals started occurring. The But this was voted down by the board for spiritual solutions to his problems. services were marked by frequent of deacons, with their unsuccessful Smale’s brokenness helped to set the testimony, prayer, and praise, and the request to Deacon Dozier to “stop his stage for the Azusa Street revival. pastor often had no chance to preach. opposition and fall in line with the By 1904, Smale’s absence from The weekly advertisement in the church.”25 the pulpit due to ill health was becom- Los Angeles Times was altered in 1905 That same afternoon, Sunday, ing more frequent. In July 1904 the to incorporate the “Word and Spirit” September 10, 1905, Smale decided church members agreed to send Smale dimension, reading: “The First Baptist not to continue as pastor and tendered abroad on an extended vacation for Church of L.A. is a fellowship for his resignation. Aware of the other “six months or such time as he shall be evangelical preaching, evangelical six deacons’ support, Smale wished fully recovered… providing for him a teaching, pentecostal life and pente- to avert further bad publicity for the trip to England and the Holy Land.”18 costal service.”21 church. He also admitted to being “in Some members later admitted their By the tenth week, with momen- need of a rest,” after the strain of two

2009 AG HERITAGE 29 The Azusa Street Mission as it would have looked in 1906 when Joseph Smale visited. meetings every day for the previous Spirit.29 “an” initial sign of Spirit baptism, fifteen weeks.26 Smale was open, though not emphatic. The Pentecostal Blessing Joseph Smale played a catalytic role First New Testament In the autumn of 1905 Smale in an increasingly intense, expectant Church, LA embarked on a preaching series enti- spiritual climate in Los Angeles. Smale immediately set out to start tled, “The Pentecostal Blessing,”30 a new congregation organized along clearly stating to the newly-formed The Gift of Tongues revival lines. Within eight days of First New Testament Church that and Azusa Street Smale’s resignation, the inaugural his theology had been blessed and This intensity was heightened fol- meeting of his First New Testament shaped through “the hard school of lowing the 1906 Easter Sunday service Church was convened at the Burbank life’s experience.”31 Smale placed a at Smale’s church during which Jennie Hall theatre.27 This was a pattern not special emphasis on personal, prac- Moore, who later married Azusa Street dissimilar to other Pentecostal congre- tical Christian discipleship and on revival leader William Seymour, gations that, as historian Grant Wacker ecclesiology. The intersection point spoke in tongues. Pentecostalism in observes, “particularly liked to take between these two emphases, accord- Los Angeles was in its infancy. The over the devil’s warehouses – vacant ing to Smale, was found in a deepen- outbreak of tongues speech at Smale’s saloons and dance halls ranked high ing Pentecostal experience of “The church occurred less than two months on the list – to turn them into houses Holy Ghost” referred to as “The Gift,” after William Seymour had arrived in of worship.”28 which was “an experience distinct Los Angeles, but before his small con- Joined by about 225 other Los from regeneration” and illustrated in gregation relocated to the mission on Angeles-area Christians, mostly from Acts 2:38.32 Azusa Street. The arrival of the gift of First Baptist, Smale had the oppor- Smale observed that “The Gift” tongues and “holy laughter” over sub- tunity to implement church life and of the Spirit was already evident in sequent months at Burbank Hall came practice in “new wine skins,” with tangible ways at the New Testament to be widely reported by local news- the motto: “Under the Headship of Church through members’ unity, the papers.34 Historian Cecil M. Robeck, Christ.” According to Smale, the reviv- creation of a “color blind” congrega- Jr., described how “the place was al of the previous fifteen weeks trans- tion, salvation, personal holiness, and electrified,” causing diverse reactions. ferred effortlessly from First Baptist to obedience to world evangelization.33 Some shouted praises, and others who Burbank Hall, under the power of the But as for glossolalia being “the” or had been to William Seymour’s meet-

30 AG HERITAGE 2009 ings at the Asberry house joined in voices at times, and again giving Los Angeles Church Federation could by , while others utterance to cries which resembled agree on little except their opposition “were so frightened they jumped for those of animals in pain.” to the revival at Azusa Street and First the doors.”35 Bartleman’s eyewitness New Testament Church. The Apostolic account added, “the people gathered in “There was a Babel of sound.” Faith, published by the Azusa Street little companies on the sidewalk after Mission, noted: “In California, where the service inquiring what this might “Men and women embraced there had been no unity among church- mean. It seemed like Pentecostal each other in the fanatical orgy.” es, they are becoming one against this ‘signs.’”36 Pentecostal movement.”43 Smale was “One young woman jumped a bold advocate for the Pentecostal Smale and “The from her seat, screaming ‘Praise revival during the summer months of Holy Rollers” Him! Praise Him! Praise Him!’ 1906. However, Smale grew weary By July 1906, such experiential and then fell in a writhing fit of of what he perceived to be the move- manifestations of “heaven on earth” hysterical weeping prone on the ment’s excesses and withdrew his sup- at First New Testament Church were floor. None of the worshippers port. increasing in number, intensity and went to her rescue. She became Why did Smale, who was one extraordinariness. This was paralleled, unconscious and was left for hours of the catalysts of the Azusa Street if not trumped, by reports of the Azusa where she had fallen.” revival, grow disillusioned with the Street revival. Press accounts polar- movement? Interestingly, the question ized established churches and lead- “… a pretty young woman appears to have an answer bound up ers, dividing those who felt these were scarcely more than 18, who seemed in personal hurt and theological differ- authentic revivals from those who greatly affected by the condition of ences. It happened when Henry Keyes, were vehemently opposed to what the girl who had fainted. She was one of Smale’s most loyal friends and they considered to be deception and fashionably dressed. Suddenly she supporters at First Baptist Church and works of the devil. arose and began to cackle like a hen. the New Testament Church, vehe- One should not underestimate the Forth and back she walked in front mently opposed Smale when Smale importance of Smale’s and First New of the company, wringing her hands rejected a prophetic word brought by Testament Church’s identification and clucking something which no Keyes’ daughter as false and prompted with the emerging Pentecostal revival one could interpret.”38 by an evil spirit. at Azusa Street and at other burgeon- Consequently, by September 1906, ing Pentecostal mission works in those In response to such publicity, oppo- the Keyes family and about 50 dissent- early months. Countering criticism sition mounted among many of the ers had split with Smale, starting the emanating from both the daily news- established pastors and churches who “Comeouters” group, described in the papers as well as the churches, Joseph belonged to the Los Angeles Church press as “outrivaling the orgies con- Smale provided vital ambassadorial Federation. Robeck explained how the ducted on Azusa Street” with claims support, lending his credibility to the Federation “raised serious questions” of power to raise the dead.44 Smale vulnerable early Pentecostal move- about what they and many regarded as was moving in a very different direc- ment.37 “out-of-control fanaticism.”39 tion. Critical depictions of Pentecostal However, Joseph Smale decided Alongside these events was an phenomena published in newspapers to publish an open letter to the Los underlying question: “Could Spirit also stirred significant interest in the Angeles Church Federation in the Los baptism be validated?” Smale was con- revival. One Los Angeles Times arti- Angeles Express.40 In this letter, Smale sistent in his teaching, even throughout cle, titled “Rolling on Floor in Smale’s issued a clarion call that “the churches the momentous days of July 1906, that Church,” described the following must cease their unholy rivalries, their the gift of tongues was not for every scenes: living for carnal worldly display, [and] Christian. He based this view upon 1 their glorying in denominational- Corinthians 12:4-11, positing that the “Muttering an unintelligible ism.”41 In Robeck’s estimation, Smale gifts are given “to one” and then “to jargon, men and women rolled on was “the ideal mediator between the another”, but most definitely they are the floor …” Azusa Street Mission and the Los never distributed in terms of “to all is Angeles Church Federation.”42 given.”45 “… screeching at the top of their It seemed as though members of the Smale’s view on the gift of tongues

2009 AG HERITAGE 31 immediately set him apart from the returned to China in 1921. the movement that he had helped to congregation at Azusa Street. Still, start. He wrote, “Pentecostal denomi- Smale was quick to tell his own church Smale’s Final Years nations have committed a blunder in that he: (1911-1926) interpreting the acts of the Apostles Smale continued to pastor First as descriptive of the Church of this maintains a cordial attitude toward New Testament Church for several parenthesis age… So untrue an inter- them [the Azusa Street meetings], more years after the Azusa Street pretation is responsible for the orgy and will continue to do so as long Revival. Then in 1911 he married of disorder as seen in the Pentecostal as God’s Spirit works in them. He again, and with his new bride, Esther movement of our times; and the con- has a love for every child of God, Hargrave, they left Los Angeles with fusion, division and the schismatic life but is obliged to differ from some the intention of becoming mission- and spirit so characteristic of present of the doctrinal positions taken by aries to Spain. But having spent the day organised Christianity.”50 the leaders of the Apostolic Faith winter in Spain, their plans altered and However, Joseph Smale remained Movement.46 Smale was invited to become the pas- convinced throughout his ministry that tor of an independent church in South the Church and every Christian believ- In addition, there is no evidence London, very close to Spurgeon’s er needed a personal Pentecost. Such that Smale ever did receive the gift of College. During his short ministry a baptism of the Spirit, in his view, tongues. Whether the gift of tongues here, Smale established the forma- would “baptize with heavenly spiri- bypassed Smale, or he bypassed the tion of the Spanish Gospel Mission in tual life”51 so that believers could be gift, is unknown. Despite many of his 1913, which continues to operate to “filled for the work of evangelism.”52 church members leaving and head- the present day. He downplayed the gift of tongues, ing for the Azusa Street Mission not wanting to restrict the work of and the Upper Room Mission led by the Spirit “to a lingual exercise of the Henry Keyes and Elmer K. Fisher, throat.”53 Joseph Smale continued his ministry Smale’s contribution to Pentecostal of preaching and mission work with and Baptist history touches on numer- a heightened sense of Pentecostal ous issues that are very relevant for 21st expectation. century Pentecostals. Bartleman’s iden- tification of Smale as Pentecostalism’s Holy Spirit Mission “Moses” figure is an enduring remind- Strategy er both of Smale’s significance in the For Smale, baptism in the Spirit movement’s infancy, and of the loss of should lead Christians to regain “soul- Joseph Smale, ca. 1900. his potential leadership after his depar- winning” power, and so, in keep- ture from the movement in 1907. A ing with his Spurgeonic roots, Smale The Smales then moved again, study of his life enables further reflec- encouraged the New Testament Church with Joseph becoming pastor of Unity tions regarding the seeming dilemma in local and global mission endeavors. Chapel Bristol in late 1913. This between “freedom in the Spirit” and Mrs. Davis, “an old woman” in Smale’s church, with its earlier connections the organization of Spirit-led activity. congregation, came forward to go as with George Müller, operated along a missionary to Jerusalem in 1905.47 Brethren lines. It was a faith work, Then the most significant mission strat- meaning the pastor “received no stated Tim Welch is a Ph.D. candidate egy emanated from the revival fires of salary,” and its church leaders settled at the University First New Testament Church, when in business only “by the consent of an of Birmingham March 1907 Smale traveled to China undivided church.”49 Smale’s pastor- (UK) and senior with the sole purpose of establishing a ate here, as elsewhere, was marked by pastor at Cambray Baptist Church “Gospel Mission.” Smale detailed his its brevity. (Cheltenham, trip in a tract, “An Apostolic Journey By 1916 Smale had returned to UK). Like Joseph in the 20th Century.”48 The “China New Los Angeles, where he pastored Grace Smale, he trained for Baptist ministry Testament Church” which was formed Baptist Church until his death in 1926 at Spurgeon’s College (London). He may be contacted by email: on Smale’s “apostolic” visit to Pakhoi at age 59. Near the end of his life, [email protected] in 1907 was still in existence when he Smale issued a severe indictment of

32 AG HERITAGE 2009 4“Baptist Ordination at Ryde,” Isle of Wight Pentecostals and American Culture (Cambridge, County Press Newspaper, May 17, 1890, 6. MA: Harvard University Press, 2001), 112. 5Ibid. 29FNTC LA, Our First Anniversary, 3. 6J. C. Carlile, C. H. Spurgeon: An Interpretative 30Joseph Smale, The Pentecostal Blessing Biography (London: The Religious Tract (FNTC LA, 1905); Seven sermons are Society, 1933), 171. incorporated in this book. 7C. H. Spurgeon, Sermon: “The Pentecostal 31Ibid., 3. Wind and Fire,” Metropolitan Pulpit, September 32Ibid., 44. 18, 1881. 33FNTC LA, Our First Anniversary, 8. 8Ibid., 93. 34“Rolling on Floor in Smale’s Church,” Los 9 Joseph Smale, Our Church Quarterly (First Angeles Daily Times, July 14, 1906, II.1; “‘Holy Baptist Church, Los Angeles, December 1897), Roller’ Mad,” Los Angeles Daily Times, July 17, 1. 1906, II.14; “Queer ‘Gift’ Given Many,” Los 10Ian M. Randall, A School of the Prophets Angeles Daily Times, July 23, 1906, I.5. (London: Spurgeon’s College, 2005), 94. 35Cecil M. Robeck Jr., The Azusa Street 11First Baptist Church, Prescott, Arizona, The Mission and Revival: The Birth of the Global Ninetieth Anniversary 1880-1970, 20. Pentecostal Movement (Nashville: Thomas Nelson, 2006), 75. 12Arizona Weekly Journal Miner, January 3, 1894, 6. 36Bartleman, 43. 13“In Memorium: Obituary of Helena Dunham 37Robeck, 83-86. Smale,” Arizona Baptist Association Minutes, 38“Rolling on Floor in Smale’s Church,” II.1. 1894-1895, 13. 39Robeck, 83. 14Arizona Weekly Journal Miner, January 30, 40 1895, 5. “New Testament Leader Writes Open Letter,” Los Angeles Express, July 23, 1906, 6. 15Joseph Smale, Our Church Quarterly (First 41 Baptist Church, Los Angeles, December 1897), Ibid. 1. 42Robeck, 84. 16“Five Years of Success,” Los Angeles Herald, 43“Spreads the Fire,” The Apostolic Faith 1:2 February 6, 1902, 10. (October 1906): 4. 17“Call for Trial of Pastor Smale,” Los Angeles 44“Claim Power to Raise Dead,” Los Angeles Times, September 15, 1902, 14. Times, September 24, 1906, I.17. 18First Baptist Church, Los Angeles (FBC LA), 45Joseph Smale, First New Testament Church Records, Volume IX (1905), July 31. First Anniversary Brochure (September Front and back covers of an issue 19 1906). of Smale’s Truth journal. Courtesy “Bombs for Baptists,” Los Angeles Times, 46 of the Smale Family Archives. September 11, 1905, 11. FNTC, Bulletin for July 8 - July 15, 1906, 20FBC LA, Records, Volume IX (1905), May 3. 28. 47“Indian is a Hustler,” Los Angeles Times, 21 December 9, 1905, I.7. NOTES “Church Service,” Los Angeles Times, July 29, 1905, I.11. 48Joseph Smale, An Apostolic Journey in the 22FBC LA, Records, Volume IX (1905), August Twentieth Century Relating the Facts That Led 1Bartleman, a participant at the Azusa Street 6. the First New Testament Church of Los Angeles to Establish a Gospel Mission in Southwest revival (Los Angeles, 1906-1909), went on 23 FBC LA, Records, Volume IX (1905), August China [Los Angeles: First New Testament to become the most prominent early historian 23. of the revival. Frank Bartleman, Azusa Street Church, 1908]. 24 (Plainfield, NJ: Logos International, 1980), FBC LA, Records, Volume IX (1905), 49G. L. Higgins, “Unity Chapel, St. Philip’s, 62. September 6. Bristol (1850-1946),” The Evangelical 25 2David W. Bebbington, “Culture and Piety in FBC LA, Records, Volume IX (1905), Quarterly 35:4 (Oct.-Dec. 1963): 229. the Far West: Revival in Penzance, Newlyn, and September 11. 50Joseph Smale, Truth: Earthly and Heavenly Mousehole in 1849,” in Revival and Resurgence 26“Baptist Boil Still ‘Biling,’” Los Angeles [N.p.: Smale, 1925?], 36. in Christian History, ed. Kate Cooper and Times, September 12, 1905, II.10. 51Joseph Smale, “A Message to Spirit-Filled Jeremy Gregory (Woodbridge, Suffolk, UK: 27First New Testament Church, Los Angeles Believers.” In: Truth: Earthly and Heavenly Boydell Press, 2008), 225-250. (FNTC LA), Our First Anniversary (September [N.p.: Smale, 1925?], 91. 3 Lewis H. Court, The Romance of a Country 1906), 3. 52Ibid., 89. Circuit: Sketches of Village Methodism 28 Grant Wacker, Heaven Below: Early 53 (London: Henry Hooks, 1921), 32. Ibid., 90.

2009 AG HERITAGE 33 City conference attractedsignificantnews coverage(top). high pointof the charismaticrenewal.Participants metinthe Arrowhead Stadium(bottom). TheKansas The ConferenceonCharismatic RenewalintheChristianChurches(KansasCity, July1977) markedthe

Used by permission of CSM Publishing | www.csmpublishing.org Cautious Embrace: The Assemblies of God and the Charismatic Renewal

By Benjamin Wagner

In 1977, from July 20th through July 24th, approxi- how the renewal raised anew the question of Pentecostal mately 45,000 Christians from over ten different denomina- identity and prompted Pentecostals to rethink the relation- tions gathered at Arrowhead Stadium in Kansas City to cel- ship of Pentecostalism to the larger Christian tradition.4 ebrate their unity in Christ and the work of the Holy Spirit.1 Classical Pentecostals were prominent at this conference: Early Pentecostalism and they helped in the planning, preached, and led worship at the Mainline Churches the plenary evening worship service, and met together in In order to fully understand why Pentecostal responses to their own sub-conferences.2 the charismatic renewal movement were ambivalent, For Assemblies of God adherents, one it is helpful to recall the tensions within the early of the most significant occurrences at the Pentecostal movement as it located itself in conference was the presence of General The renewal relation to the mainline churches. Many Superintendent Thomas Zimmerman and prompted many in early Pentecostals tended to emphasize the image of him seated next to Roman the Assemblies of how Pentecostalism was separate from Catholic Cardinal Léon-Joseph Suenens God to rediscover a or at least in tension with traditional on the platform.3 The charismatic renew- Christianity. As Robert Anderson has al had accomplished something that common link with shown, early Pentecostal leaders were would have been difficult for many ear- Christians from other restless, sectarian seekers. They believed lier Pentecostals to imagine: a Pentecostal traditions. that the fullest Christian experience lies leader and a member of the Catholic hier- outside the mainstream churches. Anderson, archy participating in a Pentecostal-style wor- in fact, characterized early Pentecostalism as ship service comprised of Catholics, traditional “a kind of anti-establishment Protestantism that Protestants, and Pentecostals. was anti-clerical, anti-liturgical, anti-sacramental, anti- This article briefly sketches how some ministers, laity, ecclesiastical, and indeed, in a sense, anti-religious.”5 and denominational leaders in the Assemblies of God Once these sectarian seekers experienced Spirit baptism responded to the charismatic renewal from the early 1960s they believed it provided the missing link to authentic, apos- to the 1970s. Scholars have rightly characterized the clas- tolic Christianity. And they were certain that their move- sical Pentecostal responses to the charismatic renewal as ment represented the apex of redemptive history which her- mixed and ambiguous. On the one hand, many Pentecostals alded the coming of the last days. These convictions lent a participated in and promoted the spiritual that remarkable degree of positive spiritual zeal to the move- was celebrated from the early 1960s until it reached its ment, fueling missions and a passionate commitment to zenith at the 1977 Kansas City conference. Christ. But they could also lead Pentecostals to deprecate On the other hand, Pentecostals also were at pains to make other Christian traditions and reinforce a sectarian mindset. sense of a movement that sought to integrate Pentecostal- This mindset was intensified when they were rejected by type spirituality with theologies, practices, and ecclesial tra- other Christians. ditions that seemed antithetical to the Pentecostal tradition. Yet this sectarian posture toward the mainline churches In tracing how Assemblies of God adherents responded to is not the whole story. There was also an underlying ecu- the charismatic renewal movement, this article focuses on menical ideal within the early Pentecostal movement.6 Used by permission of CSM Publishing | www.csmpublishing.org

2009 AG HERITAGE 35 the FGBMFI was “about the only plat- form” during the 1950s and 60s “for [classical Pentecostals] to relate to ministers and others who were being filled with the Spirit.”9 Reading through the pages of FGBMFI’s Voice magazine, however, one can find examples of interpreta- tions of the that some charismatics would have been uncomfortable with. In some articles, Pentecostals struggling to interpret the meaning and direction of the charis- matic movement expressed anti-orga- nizational and anti-institutional senti- ments, as well as a lingering suspicion of historical development, creeds, ritual, and liturgy.10 Yet the overarch- ing theme was Christian unity based AG pastor Paul Dear and wife, Norma, address the Full Gospel Business on the common spiritual experience of Men’s Fellowship, Youngstown, Ohio, in the early 1970s. Spirit baptism and the common pur- pose of evangelism. Some Pentecostals believed that their in the post-World War II era. It chal- Assemblies of God historian movement had the potential to estab- lenged them to grapple with their own Carl Brumback assessed the impact lish unity between different types of mixed heritage with regard to how the FGBMFI had on Pentecostals Christians and to revive the mainline they understood Pentecostal iden- in the pages of Voice. According to churches. This ecumenical unity would tity and spirituality in relation to the Brumback, the FGBMFI was a major be based primarily on the experience broader Christian tradition. catalyst for a changed climate between of the Holy Spirit’s power and pres- Pentecostals and other Christians. He ence, rather than on detailed doctrinal The “Mountain of noted that many second and third agreement or polity. Prejudice Melted”: The generation Pentecostals had become For example, in A.W. Orwig’s Full Gospel Business “confirmed isolationists” towards account of the Azusa Street revival, he Men’s Fellowship other Christians, believing that non- noted that some folks who had been International Pentecostals were joined to “idols of “seized by the holy fire” did not “iden- Throughout the 1950s and 60s, denominationalism and creedalism.” tify themselves with the [Pentecostal] the Full Gospel Business Men’s Yet “the mountain of prejudice has movement,” although they frequently Fellowship International (FGBMFI) melted” because classical Pentecostals attended the revival services. Instead provided the major platform for pro- and non-Pentecostals have worshiped they remained “in their own church as moting the spiritual-ecumenical ideal together in FGBMFI meetings.11 better lights and more efficacious salt of the early Pentecostal movement. In general, FGBMFI focused on than they had hitherto been.”7 From Founded in 1951 by second-gener- the spiritual condition of individuals Orwig’s perspective, the Pentecostal ation Pentecostal Demos Shakarian, and did not have an explicit vision experience could be a leavening effect the FGBMFI was also a vehicle for of the renewal of historic churches.12 on other churches. This early ideal of Pentecostal healing evangelists of the Yet the ecumenical interchange which spiritual ecumenism and transdenomi- late 1950s and early 1960s who were occurred through FGBMFI laid the national revival was retrieved by some already ministering beyond the bound- foundation for Pentecostals to accept Pentecostals as they responded to the aries of Pentecostal denominational such a vision. charismatic renewal. churches.8 According to Paul Dear, One pastor, who had once viewed Thus, the charismatic renewal who ministered to Roman Catholic Spirit baptism as “exclusively belong- movement posed a challenge to sec- charismatics when serving as an ing to the belief and practice of our ond and third-generation Pentecostals Assemblies of God minister in Ohio, Pentecostal movement,” felt certain

36 AG HERITAGE 2009 that God was doing a “new thing” in strates a concern for the expansion of the charismatic movement and the Spirit baptism within the Episcopal FGBMFI. He reported that he had Church. helped lead non-Pentecostals into Indeed, classical Pentecostals the experience of Spirit baptism and were interested in and supportive of always counseled them to stay in their Bennett’s ministry when he was reas- churches. He thought that Spirit bap- signed to St. Luke’s Episcopal Church tism made Christians in the historic in Seattle, Washington. Just a couple churches more effective by giving of weeks after Bennett’s arrival, the them “divine power and ability for pastor of the local Assemblies of God their present assignment.”13 church invited him to speak at his This pastor’s involvement with church.17 Positive interaction between charismatics enlarged his vision of the Episcopalian charismatics and clas- Pentecostal movement. Experiences sical Pentecostals continued at St. like his created the groundwork for Luke’s and in the Seattle area through- some classical Pentecostals to remain out the 1960s and 70s. According to open to the charismatic renewal move- Richard O’Driscoll, Bennett’s assis- ment, even as they sought to integrate tant pastor at St. Luke’s, this interac- Pentecostal-type experience with doc- Dennis Bennett, an Episcopal tion not only had a positive impact trines and practices that were outside rector and leader in the charismatic on the Episcopalians, it also helped of the Pentecostal tradition. renewal. Pentecostals appreciate other expres- sions of the Christian faith: “They Couldn’t Introit for Pentecost — “the Spirit of Understand Us, But … the Lord hath filled the whole word, [Pentecostal] pastors in the Pacific They Were Terribly Kind”: Alleluia” — along with gospel songs Northwest were often very open to Responses to the Early from his childhood.15 charismatic ministers to preach in Episcopalian Charismatics Although Bennett’s announcement their churches. A warm fellowship 1960 is well-known as a watershed in church about speaking in tongues thus developed that surprised us all, year in the history of the Pentecostal- made national news, what is less well- I think. God was obviously pleased charismatic movement. That was the known is that the evening before he had at the love that blossomed between year that Dennis Bennett, an Episcopal attended a service for Pentecostal min- these churches. The linchpin, rector, created a good deal of contro- isters. After Bennett shared his experi- of course, was the newfound versy by announcing to his congrega- ence of Spirit baptism, a Pentecostal experience and preaching of the tion at St. Mark’s Episcopal Church in minister came to the platform and baptism in the Holy Spirit. With Van Nuys, California that he had spo- admonished him publicly to stay in a common understanding of the ken in tongues and had no intentions the Episcopal Church. According to salvation experience and the baptism of leaving the Episcopal Church. Bennett, the minister said: in the Holy Spirit came a richness of Bennett had found a form of prayer fellowship based on new respect that he was not willing to give up, but Father Bennett, we would love to for the Protestant expressions of which he also thought was compat- have you join us, and there will the faith that for fifty years of the ible with Episcopalian spirituality. always be a welcome for you in Pentecostal movement ... had no He recalled that his first experiences our churches, but we know that doubt been questionable at best.18 of speaking in tongues brought him a this is not the thing for you to great sense of God’s presence: “Never do. You should stay in your own While Bennett’s and O’Driscoll’s had I experienced God’s presence denomination so they can receive account of the grassroots interaction in such reality as now … the real- word of the baptism in the Holy between Pentecostals and charis- ity of God was something that I felt Spirit; for they will listen to you matics is markedly positive, another all the way through — even with my where they would not listen to us.16 Episcopalian who was prominent in body.”14 After a night of particularly the renewal gave a more complicated intense glossolalic prayer, he drove This advice to Bennett by a picture. Jean Stone was a member home singing the traditional Episcopal Pentecostal is significant. It demon- of Bennett’s St. Mark’s parish and

2009 AG HERITAGE 37 The Full Gospel Business Men’s Fellowship International issued these booklets to show how the Holy Spirit was working in various denominational churches.

founder of the Blessed Trinity Society, couldn’t understand us, but were in the Stone, at this meeting approximately an organization dedication to spread- main, terribly kind.”19 fifty people received Spirit baptism. ing Pentecostal spirituality within the Even as Stone recounted the open She reports that some of her compan- Episcopal Church and other mainline stance taken by Pentecostals toward ions overheard a conversation between Protestant denominations. The evi- the new Episcopal charismatics, she two Pentecostal pastors during which dence from Stone’s experience reveals also noted the tension that devel- “one of them shook his head and said the diversity of Pentecostal responses oped when she did not leave the ... I don’t say they don’t have some- at this early stage of the charismatic Episcopal Church. After a stint in a thing, but they’ll never have all they’re renewal. local Pentecostal church, she returned supposed to have until they join the Positive cooperation between clas- to the Episcopal Church after finding Assemblies of God.”20 sical Pentecostals and charismatics a church where the rector was Spirit Some Pentecostals, then, still is evident in Stone’s account of the baptized. Her Pentecostal pastors struggled to accept the notion that early days of the Episcopal renewal. viewed this decision with incredulity. Pentecostal spirituality could be fully She recalled that when Episcopalians “My impression,” she writes, “was experienced and maintained by those at St. Mark’s first began to prac- that they thought that anyone who who stayed in the Episcopal Church. tice charismatic spirituality in prayer would go from a Pentecostal church to A few Pentecostals had a difficult groups, local Pentecostal pastors gave an Episcopal church would ultimately time remaining open to Episcopalian advice and answered questions via the end in hell. Although they were very tradition and liturgy, even though sev- telephone. Stone reported that these kind, nothing I said convinced them.” eral leading charismatic Episcopalians Pentecostal pastors were “delighted She also noted an episode when were “high-church” Episcopalians. we had received the gift of the Spirit she and other Episcopalian women Pentecostals would continue to have and were anxious to accept us and were ministering at a local Assemblies questions about how Pentecostal spiri- to overlook our idiosyncrasies. They of God congregation. According to tuality could be integrated into unfa-

38 AG HERITAGE 2009 miliar liturgical and theological con- ings a joint statement was issued and Assemblies of God officials expressed texts as the renewal developed. printed in the Episcopal weekly, The concern that the new charismatics were Living Church, and the Assemblies of treating the gift of tongues too lightly “A Deep Sense of God’s Pentecostal Evangel. It said that and “presenting experience for experi- Christian Understanding during the dialogues, “there emerged a ence sake.” 23 Since these talks were and Mutual Trust”: deep sense of Christian understanding informal, however, no serious attempt Denominational Meetings and mutual trust. We found ourselves was made to address issues that both With Episcopalians a fellowship, open to the leading of sides were concerned about. Pentecostals may have been unsure the Holy Spirit to a degree which we Nevertheless, these meetings are how Pentecostal-type spirituality could had hardly dared to expect.”21 evidence that the renewal prompted survive among mainstream, liturgi- Episcopalian records reveal that the Assemblies of God leaders to engage cal Episcopalians. But the fact that meetings did indeed lead Pentecostal with a tradition greatly different from many Episcopalians were speaking in leaders toward a greater openness and their own. More important for pur- tongues led some Pentecostals to take appreciation of the Episcopal tradition. poses of this article is the fact that a closer look at the Episcopal tradition. For example, during the 1962 meet- this dialogue was a factor in prompt- In the most dramatic and clear instance ings, the Assemblies of God delega- ing the Assemblies of God to issue a of this, Assemblies of God executives tion attended an Episcopal ordination resolution at its 1963 General Council and Episcopalian officials participated service and afterwards remarked that regarding the charismatic movement. in a dialogue between 1962 and 1965. they had discovered “that you could The resolution approved Assemblies Significantly, this was the first really mean the Prayers that you read of God ministers helping ministers of dialogue between Assemblies of God out of a book.”22 other denominations who are seeking leaders and mainline denominational The records also indicate a growing to know more about Spirit baptism. representatives. The meetings were respect between Episcopalian leaders The resolution pointed out that “one decidedly informal, with no intention and Assemblies of God officials. This denomination has already held confer- of achieving doctrinal consensus or does not mean, of course, that prob- ences with the Executive Presbytery institutional unity. After two meet- lems were overlooked. For instance, on the Pentecostal experience.” Based

Logos Journal, Trinity, New Covenant, Voice, and Aglow were popular magazines during the charismatic renewal.

2009 AG HERITAGE 39 on these factors, the General Council Controversy: David du tions. Du Plessis came to believe that resolved that: Plessis and Roman he was called to promote Pentecostal Catholic Charismatics spirituality within the World Council of The ministers of this General This open approach to the charis- Churches (WCC). At first he hesitated Council expresses its desire to meet matic renewal, however, was put to and prayed: “Lord, I have preached so with, pray and in any other way the test as the renewal evolved. Two much against them. What do I say to assist any denominational minister developments in particular illustrate them now? They will not listen to me. in reaching and understanding of the ways that the charismatic renewal Their churches have put our people the Pentecostal experience, and be it challenged the boundaries of an open, out of their fellowship. That is why we have now a separate Pentecostal Movement.’” According to du Plessis, however, “the Lord kept telling me to go and witness to them.”25 As he followed this prompting, du Plessis found that leaders in the ecumenical movement were actually eager to hear why and how Pentecostals had been so successful in missions and church growth. Other Pentecostals, however, believed that Pentecostals should have nothing to do with the modern ecumenical movement. Pentecostals decried the liberal theology of member churches and feared that groups like the WCC were leading to the forma- tion of an end-times “super-church.” While du Plessis was garnering publicity by reaching out to members of the WCC, Thomas Zimmerman was serving as the president of the National Association of Evangelicals, Actor, writer, and charismatic renewal advocate , speaking at a an organization that was opposed to FGBMFI meeting in Springfield, Missouri, 1971. the WCC and the modern ecumeni- cal movement. This put Zimmerman further Resolved, that the Executive ecumenical stance towards charismat- and Assemblies of God leaders in an Presbytery be authorized to ics and the broader Christian church. awkward position. When Assemblies encourage work in this area through First, there was the clash between of God executives asked du Plessis to personal contact and through the David du Plessis and Assemblies of cease his involvement with the mod- preparation of such literature and God leadership. David du Plessis ern ecumenical movement, du Plessis other materials as may be needed.24 (1905-87), a South African-born refused, claiming this was the ministry Pentecostal who moved to the United God had given him. He was asked to This resolution was important States in 1948 and affiliated with the surrender his credentials in 1962. In because it gave Assemblies of God Assemblies of God in 1955, came to 1980, however, the Assemblies of God ministers the freedom to relate to the be known as “Mr. Pentecost” during reinstated him. charismatic movement and it assured this time period. More than any other The issues surrounding the treat- ministers in the traditional denomi- Pentecostal, du Plessis promoted the ment of du Plessis by Assemblies of nations that the Assemblies of God idea of Pentecostalism as an ecumeni- God leadership are complex, and a would not remain aloof, but would be cal spirituality that can be integrated sufficient discussion is beyond the open and willing to give appropriate with disparate forms of Christianity scope of this article. Denominational guidance. and enliven diverse Christian tradi- politics and evangelical affiliation

40 AG HERITAGE 2009 were certainly major factors, as schol- would “lose the gift of the Spirit.”29 It to remain patient and trust that God ars have pointed out.26 It is also impor- was difficult enough for Pentecostals would lead the Roman Catholics into tant, however, to recognize that du to make sense of Episcopalian and fuller truth. And he reminded his read- Plessis’s vision of Pentecostalism was mainline Protestant charismatics, ers that there were plenty of theologi- more expansive and ecumenical than but the Roman Catholic charismatic cal errors and strange practices which some Pentecostals were comfortable renewal radically stretched the bound- took place in the early days of the with. His ministry was especially dis- aries of Pentecostal openness. Pentecostal revival. 30 concerting to those who worried that At the grassroots level, numerous Pentecostal spirituality might become Assemblies of God members contin- so diffuse that it would soon be dif- ued to minister to and interact with ficult to define Pentecostalism. Roman Catholic charismatics, in spite Du Plessis believed that Pentecostal of misgivings about aspects of Roman spirituality could be integrated with Catholic theology and practice. For disparate forms of Christianity and example, Paul Dear, an Assemblies of would provide the catalyst for spiritu- God pastor in Youngstown, Ohio, was al renewal in all churches. He advised invited to speak to a group of Roman charismatics to stay within their own Catholics on the topic of Spirit bap- churches. Many Assemblies of God tism in 1971. pastors throughout the country fol- That evening many Roman lowed du Plessis’ lead. They allowed Catholics experienced Spirit baptism their churches to become havens for and spoke in tongues. This launched charismatics to practice Pentecostal Dear into a ministry with Catholics spirituality in prayer meetings, but and other non-Pentecostals who they did not attempt to persuade the were seeking the Pentecostal expe- charismatic to join their churches.27 In rience. Eventually, in 1978, he was sum, du Plessis’s approach challenged sent to Ireland as a missionary of any residual sectarian impulses within the Assemblies of God and with the the Pentecostal movement, but some blessing of both the Bishop of the saw it as a threat to Pentecostal dis- Diocese of Youngstown and Thomas 31 tinctiveness. David du Plessis, known as “Mr. Zimmerman. The second major challenge to an Pentecost,” speaking at a Roman When asked how he stayed open open, expansive approach to the char- Catholic-Pentecostal dialogue in to the Catholic charismatics in spite of ismatic renewal came with the Roman Rome in the 1970s. their adherence to doctrines and prac- Catholic charismatic movement, tices which he thought were suspect, which emerged in 1967. Classical A foremost problem was Catholic Dear replied: Pentecostals were involved in minis- doctrine and practice. New York tering to Roman Catholics at the begin- District Superintendent Joseph Flower It was all we could do with keeping ning of the movement. When Notre noted that the most troubling aspect up with people’s needs, praying Dame students became interested in of the charismatic movement for them through with whatever they Spirit baptism, they met at the house Pentecostals was the testimony of wanted to call it: “new birth,” of Ray Bullard, the president of the some Catholics. In particular, some “actualization of what happened to local FGBMFI chapter and member charismatic Catholics claimed to them at baptism,” baptism in the of Calvary Temple, an Assemblies of “become more devoted to their church, Spirit with the laying on of hands God church in South Bend, .28 Mary, and the sacraments, including — confirmation. I discovered a long Bullard invited local Pentecostal pas- the mass, after their charismatic expe- time ago, this was the only way I tors to come and pray with the Notre rience.” could live in this setting … I was Dame students for Spirit baptism. Also disconcerting was the way not responsible for their history, After some of the students spoke in Catholic charismatics framed Spirit tradition, and practices. I could just tongues, however, they were told by baptism in terms of sacramental the- be in this flow with the essentials.32 one Pentecostal minister that if they ology. Flower’s advice, however, did not leave the , they was for Assemblies of God adherents Dear also noted that during the

2009 AG HERITAGE 41 renewal he came to see that Roman “last days” a restored church of Spirit- Conclusion Catholicism contained what he called baptized Christians will emerge sepa- The story of how the Assemblies “basic Christianity.” Furthermore, he rate from and stand in marked contrast of God responded to the charismatic saw that “God’s touch was upon many to the apostate, traditional churches. renewal illustrates a persistent tension people’s lives … in spite of their dif- In terms of official denominational in Pentecostalism’s relationship with ferent positions, liturgical positions … policy, the Assemblies of God main- the broader Christian tradition. On and then that enhanced these traditions tained a stance of cautious openness the one hand Pentecostals had grown and sacramental situations that they toward the charismatic renewal move- accustomed to emphasizing their dis- were involved in.”33 ment throughout the early 1970s, in tinct identity against other Christian Not all Pentecostals, of course, spite of confusing and controversial traditions. On the other hand, there could accept the idea that Roman developments. In 1972, the Assemblies was a strong ecumenical vision with- Catholics should or could remain in the of God issued a statement which rec- in early Pentecostalism. Some early Catholic Church. For example, in 1973 ognized that “the winds of the Spirit Pentecostals believed that Pentecostal David Wilkerson prophesied an immi- are blowing freely outside the nor- spirituality could unify Christians from nent exodus of Catholic and Protestant mally recognized Pentecostal body.” diverse traditions and even enliven the charismatics from their churches. He It advocated a balanced approach to mainline churches. explained that the Pope was about to renewal, avoiding both “the extremes During the charismatic renewal, “pull in the welcome mat” from under of an ecumenism that compromises Assemblies of God adherents had an the Catholic charismatics. scriptural principles and an exclusiv- opportunity to retrieve elements of In the wake of Papal disapproval of ism that excludes true Christians.”35 this ecumenical vision. The renewal charismatics, Wilkerson said, Catholic Concerning the 1972 statement, prompted many in the Assemblies charismatics will face a stark choice. David du Plessis wrote that it marked of God to rediscover a common link He thought that some Catholics would a “change of attitude” among those with Christians from other traditions. choose to cling to “tradition and allow classical Pentecostals who “found it And, without compromising their the experience to be frozen.” Other difficult to accept the neo-Pentecos- own beliefs, some Assemblies of God Catholics would choose to leave tals, and even more difficult to accept participants at the grassroots of the the Church to join with other Spirit- the Catholic Pentecostals.”36 Vinson renewal demonstrated a flexibility, filled Christians. He further predicted Synan, an official in the Pentecostal openness, and patience with the ways that two different churches would Holiness Church and participant in that charismatics appropriated the emerge in the imminent last days. One the renewal movement call the 1972 Pentecostal experience. church will be apostate. This will be a statement “historic” and viewed it as Not all Pentecostals were as open “super-world church” comprised of a an expression “officially of what has or optimistic. Some persisted in fram- union between liberal and ecumenical been felt on the grass-roots level by an ing Pentecostalism in ways that rein- Protestants in the traditional churches overwhelming majority of Pentecostal forced its distinction from the broad- and Roman Catholics. The “super- ministers and laymen.”37 er Christian tradition; many wor- world church” will persecute the true ried the renewal had the potential to church, which will be comprised of obscure Pentecostal identity. Yet the true believers who have “come out” Assemblies of God 1972 statement on from the traditional churches.34 the renewal officially prescribed an Wilkerson’s prophecy, which was open and tolerant stance toward the given a wide hearing at the time, obvi- renewal, without providing a blanket ously betrayed skepticism toward the endorsement of charismatic beliefs efforts of charismatics to integrate and practices. their experience within the tradition- As the renewal developed, for al churches, to the consternation of reasons beyond the scope of this sur- Catholic charismatics. Nevertheless, vey, Assemblies of God participation his scenario echoed a stance of early in the charismatic movement eventu- Pentecostal views regarding the rela- ally began to wane (as did the move- tionship between Pentecostal spiri- Catholic marchers at a Pentecost ment itself, at least in the U.S., by tuality and the larger church. His parade held in Springfield, Missouri the early 1980s). But for those many in 1972. prophecy retrieved the idea that in the Assemblies of God members who

42 AG HERITAGE 2009 met with, prayed with, and sang with Pentecostalism (Peabody, MA: Hendrickson 24“The Holy Spirit Among Denominational charismatics from different Christian Publishing, 1979), 108-110, 214. Churches, Resolution Number 5,” General Council Minutes, 1963, 40-41. traditions during the 1960s, ‘70s, and 6See Cecil M. Robeck, Jr., “Pentecostals and the early 1980s, it was an exhilarating, if Apostolic Faith: Implications for Ecumenism,” 25David J. du Plessis, The Spirit Bade Me Go occasionally bewildering, time. One Pneuma 9:1 (Spring 1987), 61-84. (Plainfield, NJ: Logos, 1970), 13. Assemblies of God pastor summed it 7Quoted in B. F. Lawrence, “The Apostolic 26See Russell Spittler’s treatment in “Du Plessis, up this way: “the charismatic move- Faith Restored” in Three Early Pentecostal David Johannes,” The New International Tracts (New York: Garland Press, 1985), Dictionary of Pentecostal and Charismatic ment [was] a breath of fresh air from 81-82. Movements, 591. the Lord.”38 8This story is superbly told by David Edwin 27For example, on the West Coast, North Harrell Jr., All Things are Possible: The Healing Hollywood Assembly of God, where Rev. Leroy and Charismatic Revivals in Modern America Sanders was pastor, hosted a Monday night Benjamin Wagner (Indianapolis: Indiana UP, 1975). prayer meeting for twenty years for charismatics holds a B.A. in who didn’t want to leave their historic churches, 9Interview with Paul Dear, July 28, 2005. biblical studies from but also did not want to give up Pentecostal Evangel University 10See, for example, Leonard H. Evans, “Steps to spirituality. Telephone interview with Dr. D. and is a doctoral the Upper Room,” Full Gospel Business Men’s Leroy Sanders, January 24, 2006. candidate in Voice (May 1966), 27, and Ralph Mahoney, historical theology 28Kevin and Dorothy Ranaghan, Catholic “Pentecost in Perspective,” Full Gospel at St. Louis Pentecostals (Parumus, NJ: Paulist Press, Business Men’s Voice (May1965), 4-7. University. His 1969), 41. dissertation examines how classical 11Carl Brumback, “Mountain Movers,” Full 29Edward D. O’Connor, The Pentecostal Pentecostals responded to the Gospel Business Men’s Voice (May 1964), Movement in the Catholic Church (Notre Dame: charismatic renewal from the 1960s 14-15. through the early 1980s. He also is Ave Maria Press, 1971), 48. 12Peter Hocken, Streams of Renewal: The Origins pastor of Troy Presbyterian Church 30Joseph R. Flower, “The Charismatic and Early Development of the Charismatic in Troy, Missouri, where he lives Movement: Some Problem Areas and Movement in Great Britain (Washington, DC: with his wife Josie and their three Solutions,” Pentecostal Evangel, October 29, The Word Among Us, 1986), 181. children, Grace, Noah, and Elizabeth. 1972, 10-11. 13Elwood Jensen, “Pentecost Today: As Seen 31Oral Interview with Paul Dear, July 28, through the Eyes of a Pentecostal Minister,” 2005. NOTES Full Gospel Business Men’s Voice (May 1964), 6. 32Ibid. 1 David Manuel, Like A Mighty River (Orleans, 14Dennis J. Bennett, Nine O’Clock in the 33Ibid. This does not mean, of course, that Dear MA: Rock Harbor Press, 1977), 76; Vinson Morning (Plainfield, NJ: Logos International, accepted any spiritual practice. He remarked, Synan, “Kansas City Conference,” The New 1970), 24. for example, that he stopped going to Catholic International Dictionary of Pentecostal and prayer meetings in Ireland if they began to 15Ibid. Charismatic Movements, ed. Stanley M. incorporate Marian devotion and prophecies Burgess and Eduard M. van der Maas (Grand 16Ibid., 60. which would integrate Marian theology. Rapids, MI: Zondervan, 2002), 816. 17Ibid., 83. 34David Wilkerson, “The Coming Persecution,” 2 Vinson Synan, In the Latter Days: The http://www.dunamai.com/real-audio-messages/ 18Richard O’Driscoll, e-mail correspondence Outpouring of the Holy Spirit in the Twentieth messages.htm, accessed August, 2008; “David to author, September 10, 2007. Century. Rev. ed. (Ann Arbor: Servant Wilkerson Predicts Era of Persecution for Publications, 1991), 127; “Pentecostals Meet in 19Jean Stone Willans, The Acts of the Green Charismatics,” Pentecostal Evangel, October Kansas City During Charismatic Conference,” Apples (Monroeville, PA: Whitaker House, 14, 1973, 24. Pentecostal Evangel, May 29, 1977, 25. 1973), 42. 35“Charismatic Study Report” in Presence, 3 See the comments of Russell Spittler, n.a. “A 20Ibid., 41, 72. Power, Praise: Documents on the Charismatic Challenge to the Churches,” New Covenant Renewal vol. 1, ed. Killian McDonnell 21“Joint Statement Issued by Episcopalians and (October 1977), 13. (Collegeville, MN: Liturgical Press, 1998), Assemblies on Manifestations of the Spirit,” 4 319-20. For an analysis of how the charismatic Pentecostal Evangel, January 20, 1963, 4. movement prompted Pentecostals to reexamine 36Newsletter, Sept.-Oct.-Nov., 1972. Archives 22Peter Day to Rev. William L. Hargrave certain theological positions, see Frank Macchia, of the David Du Plessis Center for Pentecostal (February 4th, 1963), Episcopal Church “God Present in a Confused Situation: The Spirituality, Box 4A. Mixed Influence of the Charismatic Movement Archives, Record Group, 119. 37Vinson Synan, “The Classical Pentecostals,” on Classical Pentecostalism,” Pneuma 18:1 23Peter Day, “Committee to Hold Discussions New Covenant (May 1973), 10. (Spring 1996), 33-54. with Representatives of the Assemblies of God, 38 5Robert Mapes Anderson, Vision of the Nov. 16-17, 1964,” Episcopal Church Archives, Dr. D. Leroy Sanders, telephone interview, Disinherited: The Making of American Record Group 119. January 24, 2006.

2009 AG HERITAGE 43 Navajo pastor Charlie Lee, about 1960. Assemblies of God Missions to Native Americans

By Angela Tarango

On July 27, 1918, the Christian Evangel printed the first report in the Christian Evangel is the first mention of AG known report of an Assemblies of God missionary among missionary work after the organization of the denomination American Indians. The missionary, Clyde Thompson, locat- in 1914. ed at Lamoine, California, gave few details of his work After this one brief mention, Thompson does not surface among the Indians of Northern California, such as the name again, but it appears that his mission to Indians in Northern of the tribe, or specific numbers, but he did ask for one thing: California survived, or that he at least inspired other mis- “I request your earnest prayer for us and the dear Indian sionaries, because in 1927, the Pentecostal Evangel (hereaf- people. I have a wider field than I thought of, but God being ter, PE) reported that an independent Indian mission, locat- my guide I will go through.”1 Thompson’s assertion that he ed in Humboldt County on the Hoopa Indian Reservation, had a wider field then he had realized proved to be true for had joined the AG.4 Aside from one mention of a mission both him and the Assemblies of God’s missionary program to a tribe in the Battle Mountain region of Nevada, missions to American Indians — what started with the missionary to California Indians were the only missions of their kind impulse of a few hardy Anglo missionaries mainly based for sixteen years.5 This emphasis on converting Northern in the American West would eventually become a national California Indians can be traced to the strenuous efforts of movement. missionaries J. D. Wells and D. L. Brown, both of whom The history of American Indians within the AG is a wrote several articles on the plight of these people, which story that remains mostly untold. As scholars of ethnic were published for the purpose of raising needed funds for Pentecostalism have gone back to re-interpret Pentecostalism Wells’ and Brown’s missionary work.6 through the lenses of different racial, ethnic, and socioeco- Although information in their articles is scant, it appears nomic experiences, a richer understanding of Pentecostal that these two men were moving among the small bands of history has begun to emerge. This article will give a short Northern California Indians scattered about in the region, overview of AG missions to American Indians and how hoping to plant churches, because in 1931 it was report- American Indian Pentecostals have grown to understand ed that there were AG mission stations among only eight their own religious identities.2 groups of Indians in the United States.7 Other than the mis- Ministry to American Indians began as part of the AG’s sion to Indians in Nevada, no other missions were cited by greater foreign and home missionary impulse, but it quickly the PE. It is possible that all seven of those eight mission took on a life of its own as the Native leadership emerged stations were scattered among the Indians of rural Northern and began to press towards more national recognition as well California. as indigenous, self-supporting churches.3 So while it started Recognizing the importance of the work of missionaries as a missionary movement, it can now be better understood such as Wells and Brown and seeing the need for more orga- as a move towards developing a new kind of Pentecostal nized ministry among Native Americans, a resolution was identity — an American Indian Pentecostal identity. drafted to promote evangelism among Native peoples. The During the early years of AG missions to Indians, mis- 1929 General Council adopted the following resolution: sionaries deployed themselves wherever they wanted to go. The missions effort to Native Americans lacked any Whereas, There is a large Indian population in the U.S.A. real direction until the end of the 1930s (the Department among which very little gospel work is being done, of Home Missions did not exist before 1937; previous to therefore, Be it Resolved, That we, as a fellowship, place 1937 all home missions were under the supervision of the ourselves on record as in favor of every effort made Department of Foreign Missions) and did not really flour- for the evangelization of this people, and Be it Further ish as a missions movement until the 1950s. Thompson’s Resolved, That the General Superintendent be requested

2009 AG HERITAGE 45 to appoint a committee of three important Native leaders and their ministers to make due investigation most ardent Anglo supporter. In 1947, and formulate a plan for the the PE notes that George Effman and evangelization of the Indians, and his wife were conducting mission work Camp Meetings report to the Missionary Committee, among an Indian tribe in La Push, who are hereby authorized to take Washington.16 What the PE does not such action as they may deem say in this article is that Effman was The first all-Indian camp advisable.8 a Klamath Indian, from the area near meeting was held in 1948 on the the border of California and Oregon, San Carlos Apache Reservation. It was also suggested and approved who was probably evangelized by the Afterwards the Assemblies of God that J. D. Wells of Eureka, California, earliest AG missionaries who worked began regularly sponsoring all- would be given permission to speak in this region.17 Effman is not the only Indian camp meetings in the mid- regarding Indian missions at a later influential Native leader who emerges 1950s in order to evangelize and session of the 1929 General Council. in this period. network Native Americans. Camp In 1937, two missionary couples, In April 1948, the PE recorded meetings served both as a social with the help of the Texico District the first “Indian Conference,” a gath- and religious function for Native Council of the AG, decided to target ering of missionaries and American converts where they could gather the largest of the American Indian Indian Pentecostals on the San Carlos together with other like-minded tribes, the Navajo.9 The next year Apache reservation. One of the speak- Native Pentecostals for worship the PE reported on their work among ers was the young Navajo Charlie Lee services, Bible study, and singing. the Navajo in order to recruit more who had been saved at an Apache Camp meetings were typically missionaries.10 In 1941, the PE car- revival and who, the article reported, organized by district and tribal ried a report on a mission that had was “blessed with a fine voice to sing areas, and Native people usually been founded in 1934 in Washington the gospel.”18 The young Navajo stu- camped in the outdoors using State on the Little Boston Indian dent would later become an influential improvised tents and brush arbors Reservation. 11 Also during that same leader who continually challenged the as the gathering space. Native year the PE reported the beginning of AG to wholeheartedly embrace the ministers usually traveled on the a mission among the Kiowa people in indigenous principle and who would camp meeting circuit to preach to Oklahoma.12 Similar articles followed: train generations of Native leaders to their fellow Native Pentecostals. a report of a mission among the Apache follow these ideas. But at that time, The largest camp meetings drew on the San Carlos reservation, begun Lee was simply a young Pentecostal hundreds of people. According in 1935, which diligent missionaries exhorter, a Navajo who had not yet to articles in the Pentecostal had grown and fostered.13 In 1947 a fully realized his own identity as a Evangel, all-Indian camp meet- mission was launched among Indians Pentecostal Indian. ings were by far the most popular on the Fort Hall reservation in Idaho Three other major Pentecostal form of large-scale evangelism and another in Montana.14 By 1949 Indian leaders emerged in the 1940s. with Native people, and they con- there were reports of missionary work Although they went unmentioned tinue to be a vital part of Native among tribes in Minnesota, Wisconsin, in the PE, their work can be traced 1 American ministry. and North Dakota.15 These reports on through their ordination files and the gradual spread of missionary work respective autobiographical writings. 1See also, Victor Trimmer, “Summer Indian Camps,” Pentecostal Evangel, among American Indians show that One was Andrew Maracle, a young October 6, 1957, 14-15; Ruth Lyon, the longest-running missions, those Mohawk who became a missionary to “Indian Camps Spark Revival,” that developed early Native American his own people.19 His nephew, John Pentecostal Evangel, October 30, leadership, were all centered in the E. Maracle, became in 2007 the first 1960, 8-9; Ruth Lyon, “All-Indian Camp Meetings,” Pentecostal western and Midwestern states, with American Indian to hold a seat on the Evangel, October 28, 1962, 10-11, the exception of the Mohawk mission AG’s Executive Presbytery. A second 14; “Hundreds Saved at Indian Camp in upstate New York. was John McPherson, a mixed-blood Meetings,” Pentecostal Evangel, The 1940s, a decade of slow but Cherokee evangelist who, in 1978, October 31, 1965, 25. steady growth among missions to became the first Indian Missions American Indians, were the years that Representative (now called Native brought about the emergence of a few American Representative).20 Rodger

46 AG HERITAGE 2009 Cree, also Mohawk, was a third. Cree’s the Holy Spirit allowed her to argue in One example of Native leader- family was evangelized by a disciple favor of Native leadership. Throughout ship and innovation is that of Arthur of Aimee Semple McPherson near the the 1950s and into the 1960s, readers Stoneking, a Winnebago evangelist. border of Canada and the United States of the PE were never told her first He figured out how to build an all- during Pentecostalism’s early decades. name — she was referred to as “Mrs. Indian church in the American city Cree is the only member of the first Clarence Washburn,” but her impor- with the largest urban Indian popula- generation of Indian leaders who is tance to the development of Native tion: Los Angeles. Stoneking arrived still alive (as of 2009) and active in leadership cannot be overstated. there shortly after his discharge from pastoral and evangelistic work among Upon entering the mission field, the Navy where he had fought in both his people. He is currently pastoring in most Indian evangelists and mission- the battles of Okinawa and Iwo Jima. Gresham, Washington.21 aries had to figure out how they were He married a Pentecostal woman in All of these men, Effman, Lee, going to go about the process of saving 1945 and accepted Christ shortly there- Maracle, Cree and McPherson, were souls. Their financial resources were after at the First Assembly of God in 24 in the vanguard of Native leadership. more limited than those of their Anglo Maywood, California. Realizing that They all received the gospel and then missionary brothers and sisters, and the area had a large population of relo- were called into ministry through they faced the racism of the broader cated American Indians, he came up the AG’s early outreach to American American society. While working with with the idea of building an all-Indian Indians: Effman and McPherson their Anglo colleagues, they faced Assemblies of God church. received the gospel in California; everyday, mundane problems, includ- At the time that Stoneking was Lee at an Apache revival; Maracle ing how they were going to build hoping to build an urban Indian con- in a Pentecostal gregation, he was also A s s e m b l i e s o f driving the school Canada Bible study bus for the Maywood on the Tyendinaga The history of American Indians within the AG is Christian School. Reserve in Ontario, a story that remains mostly untold. This job gave him the Canada; and Cree opportunity to iden- by a French- tify the local Indian Canadian evangelist. children. Through The early emergence of these Indian churches on reservation land, and how the children, he contacted Indian par- leaders shows that some Anglo mis- they were going to attract potential ents. Once he had enough interested sionaries were encouraging towards converts. But they enjoyed one dis- people, Brother and Sister Stoneking their Native converts, helping them tinct advantage over their Anglo coun- organized a Bible study in their home, to achieve Bible school education in terparts: they were Indians, and they where they converted several fami- order to gain leadership positions.22 possessed a better sense of the culture lies and began the work of building a 25 Most of the missionaries from this and society of those they were serv- church. By 1959, before he even had period were men, and the American ing. his own church building, Stoneking Indian leadership was almost exclu- Within the Assemblies of God sys- had established an indigenous Sunday sively male, but the most important tem of church-building and evangeliz- school led by five Indian lay leaders, Anglo supporter of the indigenous ing, they often discovered a great deal of the Navajo, Maricopa, and Choctaw 26 principle and Native leadership was of autonomy. Once on the reservation tribes. not a man. A woman named Alta (and this was especially true for those Arthur Stoneking gained assistance Washburn arrived on the White serving on remote desert reservations), from the local Bell Gardens Assembly Mountain Apache reservation in 1948 they were left to figure out for them- of God, which allowed his Indian con- after feeling a deep and supernatu- selves how to physically build a church gregation to meet in their building on ral call to ministry among American and attract potential converts. On the Sunday nights. The same congregation Indians.23 She would become their mission field, Indian missionaries used later gave Brother Stoneking the empty 27 most ardent Anglo defender and sup- this autonomy to be creative, but they lot on which to build his church. On porter and was radically progressive also embraced a distinctly Pentecostal June 21, 1964, a crowd of 450 came for her era. Washburn would have attitude towards innovation, thus help- to the dedication of the Indian Revival never defined herself as a feminist, but ing to define their Pentecostal Indian Center, the new all-Indian church in her unshakable belief in the power of identity. Bell Gardens. The congregation rep-

2009 AG HERITAGE 47 Music

Music, along with camp meet- ings, was one of the best vehicles for evangelism of Native peoples. Missionaries (both white and Native) improvised with whatever instruments and talents they had available, and they encouraged their Native brethren to sing and praise the Lord through music. Missionaries often learned to sing in Native languages even if they did not speak the language, in order to share the musical expe- A Native American singing group at a camp meeting. rience with the people. Mohawk missionary Rodger Cree recalled resented more than thirty tribes, and Indians who understood their hardship how he learned to sing in local three different choirs sang in various and homesickness. 28 Native dialects among the Pima Indian languages at the dedication. While Stoneking built his church and Papago tribes even though he Stoneking’s choir eventually went on this common experience, it was did not speak their language. In on to become one of the most success- because of tribal differences that he another example, Alta Washburn ful ministries in his church. By the was able to launch his successful radio related an incident in her autobi- late 1960s the choir was traveling the and music ministries. Since his church ography where she told of a fel- Indian camp meeting circuit, testify- was so diverse, and many of the con- low missionary, her sister Jean ing and singing in a variety of Native gregants spoke traditional languages, 29 Johnson, who emphasized the languages. Stoneking also entered a Stoneking utilized this knowledge in importance of music in their min- contract with a Long Beach radio sta- order to launch successful evangeli- istry. Jean recalled: “Soon we tion, KGER, where on Saturday eve- zation that appealed to a multitude of gathered our guitars, accordions, nings he had parishioners preach in Indians from different tribes. and banjos and started singing Native languages and then translate the While the diversity within the Gospel songs and hymns … As program into English. Eventually his church could have pulled the Indian we began to sing, the people all radio program became so popular that Revival Center apart, it instead led joined in, clapping their hands to it was picked up by Christian stations to its growth and popularity, as local 30 songs such as ‘Power in the Blood’ in Tucson, Gallup, and Phoenix. Indians flocked to it after hearing the or ‘When the Saints Go Marching By emphasizing the similarities radio programs or seeing members of in.’ One song always requested within Indian culture, Stoneking was the Indian Revival Center choir testify 1 was ‘The Old Rugged Cross.’” able to build a successful mission in in their own language. By encourag- Music reached across language an urban area where most Indians were ing his congregants to speak in their barriers and especially appealed to scattered about, without the familial own languages he stepped beyond the Native peoples because they have or tribal networks that they had on the English-only evangelization practiced a strong tradition of music in their reservation. The Indian Revival Center by many of his Anglo counterparts. own cultures. For the AG, music stepped in as a community for Indians This nurtured the Pentecostal Indian was perhaps the most useful tool who had recently left the reservation identity of his flock and gave mem- for reaching Native converts. and what community they had once bers a way to become involved with known. There, they found a family, the church. They were participating 1Alta M. Washburn, Trail to the Tribes one made up of a variety of tribes in the favored Pentecostal modes of (Prescott, AZ: the author, 1990), 24. from almost everywhere in the nation, evangelization (music and radio), but but at the very least, they found fellow they did so using their own languages,

48 AG HERITAGE 2009 allowing them to maintain their iden- known as American Indian College Assembly of God in Shannon, North tity as Indians and to gain autonomy of the Assemblies of God.33 It was Carolina in 1968, and promoted indig- within the AG. Washburn’s work that helped encour- enous church methods, but his tribe Arthur Stoneking’s work in Bell age the AG to strive towards the indig- remains unrecognized by the federal Gardens is only one of many suc- enous principle in its missions work to government to this day (2009). Within cessful ministries that were led by Native peoples. six years Locklear’s congregation Native leaders within the AG. Others Sister Washburn was not the grew from 12 to a high attendance of who successfully engaged in evan- gelization included John McPherson, Rodger Cree, Charlie Lee, and Andrew Maracle. While Anglo missionaries were instrumental to the growth of the AG among Indian tribes and the spread of the gospel, it was the Native missionaries who were better able to relate their experiences as Indian Pentecostals to possible Native con- verts. This realization is what led to Alta’s Washburn’s establishment of the first ever all-Indian Bible school in Phoenix, Arizona. Originally an off- shoot of All Tribes Assembly of God which she pastored in Phoenix, the Bible school began mainly as a local, small-scale endeavor. Sister Washburn understood her work as being the cul- AIBC students in traditional dress, about 1990. mination of God’s will, but she was also a pragmatic woman who under- only missionary who promoted the 300.36 That church received General stood that Native people who under- institutional realization of the indig- Council affiliation in October 1972. stood local customs and languages enous churches. When Charlie Lee, a Lee’s work among the Navajos in made efficient missionaries of the gos- Navajo, arrived on the Navajo reser- New Mexico and Locklear’s work in pel.31 So on September 23, 1957, All vation in the early 1950s and began North Carolina helped set off a nation- Tribes Indian Bible Training School preaching in Navajo, fellow mission- al movement among AG missionar- opened with an enrollment of thirty- aries, Anglo and Indian, took notice.34 ies to American Indians — a push for two students.32 The school became He openly asked his congregation to indigenous churches among the Native a success under Sister Washburn’s make the transition from being a sup- populations of the United States. watchful eye. ported mission to a fully indigenous, Along with the push for indig- In 1965, following several incidents self-supporting, General Council affil- enous churches, American Indian of ill health, Sister Washburn stepped iated church. In the process, Lee gave Pentecostals wanted to gain a national down from her leadership of the Bible power to the people, developing indig- voice for their people and to represent school. All Tribes was integrated enous leadership, all the way from the them within the power structure of into the AG’s network of endorsed church’s janitors to the Sunday school the AG. The 1977 General Council, Bible institutes and was placed under teachers. following a vigorous debate, autho- district and national supervision. In 1976, his Navajo church in rized the position of a national Indian Re-christened the American Indian Shiprock, New Mexico was the first Missions Representative.37 In 1978, Bible Institute in 1967, the school AG Native American church on a the mixed-blood Cherokee evangelist, continued to expand and in 1982 was federally recognized reservation to John McPherson, was appointed to fill renamed the American Indian Bible become a General Council affiliated this position. College. In 1988 the school received church.35 Montana Locklear, a Lumbee The position, however, was regional accreditation, and it is now Indian, became pastor of Shannon not without problems. Although

2009 AG HERITAGE 49 among the Native brethren. The Native American Fellowship is self-funded and self-supporting Watt Walker and exists separately from both Home Missions (now US Missions) and Special Ministries. The governing While little is known of efforts board is elected by the participants in to establish Native American the Fellowship, it has three seats on congregations in the first two the General Presbytery, and its gov- decades of the Assemblies of erning members have the opportunity God, some individual Native to serve on the Executive Presbytery.39 Americans became active mem- The stated goal of the Native American bers and ministers in the young Fellowship is to facilitate evange- organization. One example is Watt lism of Native peoples and to encour- Walker, a self-described “Red age leadership opportunities among Cherokee Indian” evangelist, who Native missionaries and pastors.40 was licensed by the Oklahoma In August of 2007, John E. Maracle, Maria Woodworth-Etter standing District in 1916 and ordained by the Native American Representative outside with Watt Walker, ca. 1920s. the Assemblies of God in 1919. and President of the Native American His ministry took a different McPherson would be responsible for Fellowship, was elected to a seat on approach. He accompanied heal- representing all of the AG’s minis- the Executive Presbytery, as a repre- ing evangelist Maria Woodworth- tries to Native peoples, the position sentative for the Fellowships and for Etter on the evangelistic circuit, was initially unfunded, part-time, and American Indian Pentecostals. attracting curious onlookers with it was understood that McPherson Pentecostal Indians have long his Indian headdress. His ministry would continue to work in his regular struggled to have their stories includ- was well received, not only at the appointment.38 Although the position ed within the greater history of the grass roots, but also by the lead- was not what Native leadership had Assemblies of God. It is a complicated ers of the young fellowship. Even expected, McPherson did his best to history, which addresses issues of reli- though he was not a permanent define the job of the American Indian gious identity and Native autonomy, resident in the district, Chairman Representative during his tenure, in and one that presses the AG to fully E. N. Bell selected Walker to serve order to gain some power for the posi- realize its own theological potential as on a credentials committee of the tion. Currently the national Native a church for all people regardless of North Central District Council American Representative (as the posi- race or ethnic identity. The history of (consisting of churches and min- tion is now called) is John E. Maracle, missions to Native peoples is not with- isters in the Dakotas, Minnesota, a Mohawk pastor. out problems — Native converts had and Wisconsin) during its 1922 The 1995 General Council passed a to deal with paternalism, and finding organizational meeting. It is sig- resolution to allow for the creation of their own way in an unfamiliar and nificant that a Native American “Fellowships” among certain groups sometimes unfriendly world. evangelist would be asked to within Intercultural Ministries. The Yet as this brief overview shows, serve in a position of authority in idea was for each ethnic and special they carved out a space for them- 1 a largely-Anglo district. group to have a separate Fellowship selves within the Assemblies of God that would aid in the training and as proud Pentecostal Indians.41 The 1Darrin J. Rodgers, Northern Harvest: push for indigenous churches that Pentecostalism in North Dakota evangelization of their people. Almost (Bismarck, ND: North Dakota as soon as the Fellowships were are self-supported and led by Native District Council of the Assemblies approved, Indian leaders seized the pastors has proved to be slow going. of God, 2003), 38; Watt Walker, opportunity to establish one and use Locklear’s church in Shannon, North ministerial file, Flower Pentecostal it to implement some of the chang- Carolina and Lee’s church (now called Heritage Center; Minutes of the North Central District Council, November es that they envisioned. The Native Four Corners Community Church) 10, 1922. American Fellowship, established in led the way as the first indigenous 1996, immediately began to influence churches (self-supporting and General how missionary work was conducted Council affiliated), and now there are

50 AG HERITAGE 2009 191 Native-American churches, many NOTES 10Mr. and Mrs. W. H. Solmes, “What About Our of which have Native leadership. The Neighbors — The Navajo Indians?” Pentecostal Evangel, April 9, 1938, 6. Assemblies of God has the second- 1 lyde Thompson, “Amongst the Indians,” C 11 largest Native American constituency Christian Evangel, July 27, 1918, 5. “Among the American Indians in Washington,” Pentecostal Evangel, February 22, 1941, 9. of all U.S. evangelical denomina- 2This article is only a very brief synopsis of 12“Kiowa Indian Work,” Pentecostal Evangel, tions, following the Southern Baptist my dissertation, “Choosing the ‘Jesus Way’: April 26, 1941, 9. Convention. As the Assemblies of God The Assemblies of God’s Home Missions to American Indians and the Development of 13“Revival Among the Apache Indians,” moves into the twenty-first century, an Indian-Pentecostal Identity 1918-2007.” Pentecostal Evangel, August 8, 1942, 7. Pentecostal American Indian believers Because this article is written for a more general 14“Our Home Frontiers: Revivals Among the will continue to transform themselves, audience, it will focus on a narrative overview Indians,” Pentecostal Evangel, March 29, the AG, and the greater Pentecostal and raise a few of the main points from the 1947, 11. larger work. It will also mainly focus on the 15 culture through innovation, hard work, Native converts who became missionaries and “God Moving on American Indians,” and an unshakable belief in the power evangelists because many of their stories remain Pentecostal Evangel, May 7, 1949, 12. of the Holy Spirit. unknown to the greater Pentecostal public. Most 16“A Forward Step to Reach the Navajo Indian,” of the source material comes from articles 9. which appeared in the Pentecostal Evangel, 17George Effman, application for ordination, Angela Tarango is a the weekly magazine of the Assemblies of ministerial file, Flower Pentecostal Heritage doctoral candidate God. The best secondary works on Native Center. Americans in the AG are Jim Dempsey’s at Duke University. 18 two-part article, “Assemblies of God Ministry “First Indian Convention,” Pentecostal Grant Wacker was Evangel, April 10, 1948, 11. the advisor for to Native Americans,” in Assemblies of God 19 her dissertation, Heritage 22:2-3 (Summer 2002; Fall 2002) Andrew Maracle, application for ordination, “Choosing the and American Indian College: A Witness to ministerial file, Flower Pentecostal Heritage ‘Jesus Way’: The the Tribes, edited by Joseph J. Saggio and Jim Center. Assemblies of Dempsey (Springfield, MO: Gospel Publishing 20John T. McPherson and Phil Taylor, Chief: God’s Home Missions to American House, 2008). My Story (Tulsa: Carbondale Assembly of Indians and the Development of 3While the theology of “indigenous churches” God, 1995). an Indian-Pentecostal Identity, goes back to the beginnings of Pentecostalism, 21Darrin J. Rodgers and Angela Tarango, oral 1918-2007.” She is currently a the main inspiration for the Native leadership history interview with Rodger A. Cree, August visiting instructor and fellow at within the AG is the work of Melvin L. 9, 2006. Oberlin College. Hodges and his book, The Indigenous Church 22 (Springfield, MO: Gospel Publishing House, See also Joseph J. Saggio, “Assemblies 1953). Hodges was Charlie Lee’s teacher at of God Higher Educational Institutions: A Central Bible Institute, and it was Lee who took Means to Develop the Indigenous Model T h e s t o r y o f Hodges’ ideas and implemented them within among Native Americans,” Encounter 1:2 an AG Native his own ministry. He also became an active (Fall 2004). This article provide an in-depth American college and vocal supporter of indigenous churches analysis on the contribution of Bible colleges and autonomy. to the development of the indigenous ministry was the subject among Native Americans. Available at: http:// 4 of a recently- “Indian Church At Hoopa Now an Assembly www.encounterjournal.com/articles/2004_fall/ published book: of God,” Pentecostal Evangel, March 5, 1927, saggio.htm 21. American Indian 23Alta M. Washburn, Trail to the Tribes 5 College: A Witness For information on the Nevada mission see [Prescott, AZ: the author, 1990]. Mr. and Mrs. Warren Anderson, “Among the 24 to the Tribes Indians” in the Pentecostal Evangel, September Ruth Lyon, compiler, “Evangelizing the (2008), edited by Joseph J. Saggio 24, 1927, 11. American Indian,” Pentecostal Evangel, October 22, 1961, 18. and Jim Dempsey. The book is 6 For examples of these articles see Mrs. D. L. 25 available from AIC for $18 plus $7 Brown, “Among the Indians of California,” Ibid. 26 postage. Send a check to: American Pentecostal Evangel, February 1, 1930, 12; J. Arthur T. Stoneking “Indians Teach Sunday D. Wells, “A Veteran Enters the Lord’s Army,” School Classes,” Pentecostal Evangel, July Indian College, Attn: Sylvia Rivera, Pentecostal Evangel, February 8, 1930, 10; 27, 1959, 11. 10020 N. 15th Ave., Phoenix, AZ and “Shall the American Indian Know God?” 27Ibid., 12. 85021-2199. For more informa- Pentecostal Evangel, April 5, 1930, 12. 28“Attractive New Indian Church Erected Near 7 tion, contact Sylvia Rivera by phone J. D. Wells, “Among the American Indians,” Los Angeles,” Pentecostal Evangel, February (602-944-3335, ext. 221) or by e-mail Pentecostal Evangel, July 18, 1931, 11. 28, 1965, 16. ([email protected]). 8General Council Minutes, 1929, 81. 9“A Forward Step to Reach the Navajo Indian,” Continued on page 69 Pentecostal Evangel, July 17, 1937, 9.

2009 AG HERITAGE 51

Miracles in World War II P.O.W. Camps

By Paul E. Scull

When the United States entered World War II following the Japanese bombing of Pearl Harbor, Assemblies of God missionaries and their children were trapped behind enemy lines in Japan, China, and the Philippines. Their lives were threatened, possessions taken, and many had to endure a starvation diet. Yet, God provided these missionaries caught in Japanese prisoner-of- war camps with provisions, healings, and protection. The following vignettes share a few of their stories.

Leland (1901-1968) and constructed beneath the mezzanine floor in the building, and Helen Branch Johnson (1912-2001) tortured him.6 God was with Johnson, for his spirit did not Missionaries to South China break nor did his trust in God.

The dreaded day came Elizabeth Galley Wilson (1911-1998) on December 29, 1941. Missionary to the Philippines Japanese soldiers arrived at the missionary quar- On December 27, ters and forced the occu- 1941, Japanese soldiers pants, including Leland arrived at the house where and Helen Johnson and Elizabeth Galley had their children, to march to been staying, and they Camp John Hay in three took her to the intern- separate groups. One day the men in the camp were taken ment camp for civilians to the Military Intelligence Division for questioning. Before at Camp Holmes in the the interrogation, Leland Johnson remembered one thing: Philippines. She later “I must rely upon the name of Jesus and His blood.” He recounted, “At all times we were enclosed by barbed wire returned unharmed. and armed guards often with fixed bayonets stalked the Margaret Joy, a baby girl, was born to the Johnsons dur- grounds. We lived in a little world of our own, cut off from ing their internment. The little girl soon came down with all that was dear to us.”1 By February 1944, conditions in dysentery. The illness took her to the point of death, and the camp grew worse and food was at its lowest. “Yet in the her father cried out to the Lord. The Holy Spirit reminded midst of these trials God was with us. In all our losses He him to put her under the blood, and Johnson complied. He sustained us and even at times gave us favor.”2 recalled, “‘She is under the blood; she is under the blood.’ On December 27, 1944, the internees, including Galley, I knew she would recover.”4 God was faithful to His prom- were at the Old Bilibid Prison near Manila. The U.S. Armed ises, and Margaret was healed. Forces were near the gate of the prison fighting to free the The Japanese came to the Johnson home one day and internees. She wrote, “All night the battle raged around us. asked if they had any radios. Leland Johnson led them to The heavens were ablaze with fire. Explosion after explosion three radios that were stored in the garage but which had rocked the city as ammunition dumps were destroyed.” 3 As not been used for several months. Convinced that he was a the fight raged on, a mortal shell exploded “about ten feet” spy, they slapped Johnson in the face and took him to the from where Galley was standing. She was not scratched. cold storage building in Baguio.5 They stripped him of his God had protected her. belt and other items, incarcerated him in a cell which was

2009 AG HERITAGE 53 Gladys Knowles Finkenbinder (1917- ) Missionary to the Philippines

The missionaries, along with other civil- ians in Baguio, gathered she believed that God wanted to heal her: “I felt someone at the Brent American touched God for me, and I began to mend from the moment School and waited for the I said, ‘I trust God.’”11 Japanese who had already invaded the Philippines. Jessie Wengler (1887-1958) The Japanese overran Missionary to Japan the school at 2 a.m. on December 29. Gladys Knowles was herded into one room When war broke out with all the other civilians. The place was so crowded there between the U.S. and was no room for anyone to lie down. The guards walked Japan, Jessie Wengler around all night with bayonets fixed on their guns. God was decided to stay in Japan by her side, giving her strength to endure not only this but with her flock of believ- what was yet to come.7 ers. Wengler was the only The Japanese had bombed Camp Hay before their inva- Assemblies of God mis- sion of the island, which had destroyed the plumbing for sionary who remained in water at the camp. There was “no access to water, not even Japan after the war start- to wash diapers … and a dysentery epidemic erupted.”8 ed. The Japanese never interned Wengler. She had the dubi- Gladys recalled how God provided water by allowing it to ous privilege of being bombed by her own people. rain a record of 25 inches during the month of January. The From November 1944 until the end of the war, Tokyo internees collected the rainwater for drinking and washing. was bombed almost every night. Wengler recalled that pam- phlets were dropped on Tokyo, warning the people to leave Robert (1916-1975) and before the bombing commenced. Then hundreds of B-29s, Mildred Cole Tangen (1917-1988) B-24s, and P-51s at a time would drop incendiary bombs.12 Missionaries to North China By this time, the police had moved Wengler from her home in Mitaka to Tokyo. The bombs started falling on the On December 26, the neighborhood where she was now in Tokyo. She recalled the Japanese finally reached harrowing experience: “… soon our immediate neighbor- where the Robert and hood was on fire … it became a raging inferno and nothing Mildred Tangen were could stand before it ... we ran through the blazing streets to staying and ushered them a large School house.”13 Wengler stayed in the schoolhouse to Camp Holmes intern- all night and prayed to the Lord. When the fires were out she ment camp. returned to her home. God was gracious to her. As the fire Because of the lack neared her home, the wind changed direction and not only of food, Mildred Tangen, was her home spared but all her possessions were intact! when seven months pregnant, developed vitamin B defi- ciency. She described her state: “… with swelling all over, especially the ankles. I also had nausea, vision problems, extreme weariness, and flabby heart muscles.”9 By God’s providence, a bottle of vitamin B was purchased from the market downtown and helped reverse the symptoms for Mildred and her baby. In 1944, flu went through the camp and she got hepatitis. Tangen recalled, “I was so yellow I would wake up with my arms and legs bleeding from scratching the itch.”10 She had already been in the camp hospital and had her stomach pumped, and she refused to have it done again. Instead,

54 AG HERITAGE 2009 Blanche Appleby (1887-1968) Missionary to China

Blanche Appleby first went overseas in late 1910 as an indepen- dent missionary to Hong Kong and Kwangtung, China. When home on furlough she united with the Assemblies of God in 1917. Appleby said that when her funds were low she ate “poverty gravy” which consisted of “grease, flour, salt, and water,” but when her funds were plentiful she ate “Pentecostal gravy” which Lula Bell Hough (1906-2002) “contained some meat!”14 Missionary to South China The Japanese invaded the Philippine Islands on December 27, 1941. Appleby was first interned at Camp Holes and On December 8, 1941, then at Los Banos. She wrote, “When we got to camp the Lula Hough was living at Japanese searched our belongings. They went though [fel- Fan Ling. While eating low missionary] Rena Baldwin’s Bible, leaf by leaf, to see if breakfast she heard the by any chance there were any dollar bills in it.”15 However, sound of planes. She ran Appleby had a hundred dollar bill in the pages of her Bible. outside and saw eighteen She hid her Bible in a tree before the Japanese could search Japanese planes making it. God hid the Bible from the Japanese and they never their way to Hong Kong. found it. She was later able to use the money to buy food At noon, she tuned in her for herself and others. radio and heard “that heavy fighting and bombing were going on in Pearl Harbor, Singapore, and Hong Kong.” A. Walker (1908-1990) and At noon on December 8, as Hough was praying, she Nell Funk Hall (1909-2004) heard the Japanese soldiers enter Fan Ling. They came to her Missionaries to South China house and told her that 150 soldiers would be staying there that night. “Soldiers kept placing a bayonet to my throat On December 8, 1941, and threatening to cut it.”18 During the stay of the soldiers, when the Japanese invad- an army officer took Hough’s Bible woman off at bayonet ed Hong Kong, the Halls point to rape her. Hough recalled, “I plead(ed) the Blood of were in the village of Tai Jesus to cover that girl.” 19 A bugle blew at that moment and Po Market, China. After the soldiers went off to eat. Hough and the Bible woman Kowloon fell, Chinese fled the house. traitors entered the house Hough was taken to the Door of Hope Mission in Tai on December 21 where Po Market where she was interned for seven and one-half the Halls and the other months. The food left something to be desired: “The first missionaries were staying.16 Walker described this harrow- two weeks we lived on nothing but wormy, mouldy whole ing experience: “It was just as if hell had opened its mouth wheat …”20 She reported that over one thousand people and demons were running up and down the street. They came died each day from starvation, and that some in Hong Kong into the house carrying knives and choppers and screw driv- resorted to eating human flesh.21 Hough lost 38 pounds ers, threatening our lives and repeatedly asking for money in about six months.22 Yet through this entire ordeal, God … One of them even took our small son, put a knife to his brought her home safe at the end of the war. throat and told my wife she had better show them where the money was.” 17 Giving in to the traitor’s demands, no one was hurt. God’s protective hand was evident once more. The Halls, along with their two children, were interned at Weihsien P.O.W. Camp.

2009 AG HERITAGE 55 Lula Ashmore Baird (1908-2008) Howard (1899-1992) and Missionary to South China Edith Lockwood Osgood (1901-1997) Missionaries to China When Singapore was bombed, Lula Ashmore On December 7, 1941 was in Kuala Lumpur, Howard Osgood and his Malaya. She recalled, daughter, Anita, were in “Later that day we Kunming to visit the den- received news over the tist. While they were there, radio that Penang … was the Japanese bombed the not only being bombed, city. He wrote, “We had but that the Japanese just gotten outside the big army was already invading the shore of Malaya.”23 East Gate when we heard As Ashmore was making her way to the American con- the sound of the Japanese planes immediately overhead.”26 sulate, she arrived in Singapore where she stayed with fel- As they were running from Kunming, the bombs started low missionary Lawrence McKinney in the church. During falling. “Not knowing of any safer place, [we] threw our- the middle of the night, two days after Christmas, they had selves on the dirt sidewalk, faces downward.”27 He put his to run for cover due to the bombing in the city. arm around his daughter to protect her and prayed. Ashmore was able to escape Singapore on December 31, He later recalled, “I myself felt wondrously comforted 1941. She left in a convoy of three ships. Only her ship made as if God Himself had just put His hand upon me and taken it to the Cristobal Canal Zone, Panama, and then home to away all fear.”28 Anita turned to her father and said, “Dad, America. God was with her on the ship all the way.24 when we were lying there on the sidewalk did you feel the wings of God?” “Yes dear,” he replied, remembering that he Leonard (1900-1961) and “felt what had seemed to be the hand of God.”29 Had they Ada Buchwalter Bolton (1893-1984) been two minutes sooner in fleeing the bombs they would Missionaries to China not have escaped the carnage and might have been killed.30 Jesus Christ is “the same yesterday, today, and forever.” By June 1941, the war The same God who provided for these missionaries under forced the closure of the fire continues to provide for His children today. Chinese school where Leonard and Ada Bolton were teaching. All mis- Additional testimonies of missionaries in World War sionaries were advised to II POW camps have appeared in previous editions of leave China. The Boltons Assemblies of God Heritage which may be accessed on a s k e d t h e m s e l v e s , the FPHC website. A few of these include: “Delivered “Should we leave China From Destruction in Tokyo” (Spring 1985); “Missionaries or should we take our children with us back to Wei-hsi?”25 Caught in the Crossfire” (Winter 1991-92); “A Hong Kong They decided to go back to Wei-hsi but, enroute, realized Prisoner During World War II” (Summer 1997); “World that it was the wrong decision. They turned around and War II Heroes of the Faith” (Winter 2004-0); “The 1945 arrived at Hsia-kuan. There they met Dr. May, who offered Rescues in Manila” (Winter 2004-05); and “The Dramatic to transport the family to Kunming in his ambulance. As the World War II Liberation at Los Banos” (Spring 2005). Boltons traveled to Kunming in the ambulance, they came under enemy gunfire, but the Lord protected them.

Paul E. Scull, an ordained Assemblies of God minister and veteran of the U.S. Air Force, is on staff at Chestnut Assembly of God (Vineland, NJ). He also is founder and director of Turning Point Community Counseling Center.

See page 69 for notes

56 AG HERITAGE 2009 Advertisement for one of Mrs. Frey’s meetings in the 1930s. Mae Eleanor Frey: Pentecostal Evangelist and Novelist

By Gerald W. King

It was dark, and an inky blackness spread over the lifting clouds. A small life raft was being tossed by huge waves on the Pacific ocean like an immense piece of cork. Now and then a bolt of light- ning zigzagged across the sky and heavy peals of thunder rolled over the waters. It was when great drops of rain started to fall that the man lying on the raft began to stir and show signs of life.1 – Mae Eleanor Frey, Altars of Brick

High drama on the high seas from the pen of one of espoused few opinions on religion. The family moved to Pentecostalism’s early novelists.2 Mae Eleanor Frey, nee Pennsylvania before Mae turned two, and at age five she Edick, was born in Deposit, New York on August 5, 1865. tasted the stage in a role written specifically by her mother. She was raised by an aspiring playwright of a mother and Suitably encouraged, Mae entertained literary distinction a journeyman father. Her mother believed that predestina- and launched her career as the social reporter for a news- tion had made her family Christians already while her father paper in 1882.3

2009 AG HERITAGE 57 God had other plans, however. On missionary Mary Mullen. The Spirit of the Spirit remained on her, convict- assignment to cover a local revival, was poured out with a number of future ing her for not seeking the baptism she came under the charms of the Holy Pentecostal leaders receiving the gift twelve years prior. It would be three Spirit and her future husband, Peter of tongues, including D. W. Kerr and months before she returned to the mis- Frey, receiving salvation from actual David McDowell, though Frey was sion, and again it was Evans at the sin and potential spinsterhood.4 Her not among them. She gave instead a pulpit, this time armed with Hebrews radical conversion at the end of the word of prophecy under the power of 4:12, “The Word of God is powerful.” meetings disappointed her family and the Spirit. Not satisfied, she continued Instead of being cut to the quick, she friends as she gave up high society and to minister among CMA congregations was angry, for Evans’s depiction of focused her attention on evangelism. with charismatic leanings in Pittsburgh dry-boned preachers rattling off arid “My only desire was to win souls for and Scranton, Pennsylvania. Later that sermons were still echoing in her head Jesus,” she recalled.5 The couple wed year at a convention in Chicago, CMA as she approached her own pulpit the and entered the ministry as Baptists. founder A. B. Simpson assured her next morning. She was spiritually dry, Mae Eleanor took two years of courses with his standard reply that not all who and she knew it. at a Bible institute and three more at a received the baptism spoke in tongues. Other baptized saints such as Baptist seminary.6 In 1905 they affili- She dropped the matter. William Faux and Emmie Little con- ated with the newly-formed Northern After various pastorates in New vinced her to attend the annual Easter Baptist Convention (NBC). The Jersey and Pennsylvania, the Freys convention at Bethel Pentecostal Western New York District ordained took charge of Echo Lake Baptist Assembly in Newark, New Jersey.11 her in October despite her protests. Church in West Milford, New Jersey (Evans was an instructor at the train- At the ordination service, the in 1918. A friend named Martha was ing school attached to the church.) It elders prayed that was at this conven- she would recover tion, in 1919, that at from a lingering Frey’s remarkable life intersected with so last she succumbed to illness and preach much of the American story of religion. the gentle pleading of the gospel around her Lord and was bap- the world. Stricken tized in the Spirit. “I for years with never knew just how tuberculosis, often coughing up blood reported to her as having “gone crazy I got to the floor, but for hours I lay in the pulpit, her condition only wors- for religion.” She happened to meet there while streams of Glory flooded ened thereafter. Weak and near death, Martha on a street my soul,” she testified.12 After she someone suggested that they call a shortly afterwards and asked if it arose, a strange language burst forth Christian and Missionary Alliance were true. Martha answered that she from her lips. The Lord also gave her (CMA) minister, George Davis, to pray had received the baptism in the Holy a vision to preach the gospel far and for her healing.7 Lying on her bed, she Spirit at the Pentecostal Assembly on wide though she had rarely set foot testified that during Davis’s interces- Park Avenue, which Mae had assumed outside the Northeast. sion “a thrill like electricity passed to be a Jewish congregation.9 She In 1920, her church sent her through my body,” healing her instant- also dissuaded Mae from the popular as representative to the Northern ly. She dropped into peaceful slumber, evangelical notion that Spirit baptism Baptist Convention in Buffalo, New woke up refreshed and asked for her accompanied conversion. (This posi- York. Prior to the main proceedings, clothes. An older woman watching tion was taught by C. I. Scofield in his a group of Fundamentalists led by over her declared, “They often get like reference Bible.) Minneapolis pastor William Bell Riley that just before they die.” Frey insisted Frey decided to attend services devised a strategy to rescue the NBC she was quite well and proved it by at the small mission. She found the from modernism. From this occasion living to age ninety. meetings odd, with no preacher and no the editor of the Watchman-Examiner, In 1907, she was stirred one night beginning or end, but the people were Curtis Lee Laws, first coined the term by the Lord to seek the baptism in the genuinely happy. One Saturday eve- “Fundamentalism.”13 Frey reported Holy Spirit. She attended the CMA ning, in a cynical mood, she listened on the event to Assemblies of God convention in New York that year.8 to W. I. Evans speak on Habakkuk readers, remarking on how thrilling She was particularly impressed with 3:10, “The just shall live by faith.”10 the meetings had been to her and the the Pentecostal testimony of African Feeling chilled, she left, but the power knowledge that some at least were

58 AG HERITAGE 2009 Part of the February 1927 issue of Mae Eleanor Frey’s paper, called The Gospel Highway. fighting for the truth in the denomina- under whose ministry he had been brethren over tea to form a British ver- tions.14 baptized in the Spirit in 1923.17 In a sion of the Assemblies of God, which By the fall she and her husband meeting at Glad Tidings Temple in San they were in process of doing.20 took up the life of itinerates, criss- Francisco she barely spotted a hand Peter’s failing health forced them to crossing the U.S. and Canada as evan- around a pillar signaling that the owner settle in Glendale, California in 1925 gelists. She affiliated with the AG on desired salvation. It belonged to Myer and afforded their daughter Catherine February 4, 1921.15 She did most of the Pearlman, a Jewish immigrant born opportunity to further her education.21 preaching and was particularly adept in Scotland, whose conversion she By this time, an older daughter, known at communicating to fellow Baptists.16 would often recount to audiences.18 In to us only as Mrs. H. C. Dargert, At First Baptist Church in San Jose, 1924 she toured missionary stations in was already married and living in California, Pastor William Keeney Egypt and Palestine, fulfilling in part Huntington Park and their son Stuart Towner called her the best evangelist God’s call to world evangelism.19 She was then living in Philadelphia.22 Mae next to Aimee Semple McPherson, returned via England, encouraging the briefly published The Gospel Highway

2009 AG HERITAGE 59 as a monthly periodical. Peter died on explained their organization’s aims to pick up her pen in semiretirement. November 25, 1928, aged 68, leaving her at the conclusion. They came in Two years later she published her first her free to pursue far-flung engage- large numbers to the last day of her novel, The Minister.27 Frey interwove ments. Her ministry as an evangelist campaign to swell her offerings. incidents of her own experience into over the next nine years were spent The Klan offered her a position the narrative, although the story itself extensively throughout the U.S. and as “International Speaker for the was a fabrication. Canada in both Pentecostal and main- Women’s Society,” “but I shall never The novel opened with the Easter line churches, and even one appear- join them,” she told Welch. She was service of Hempstead Memorial ance at the Mormon Tabernacle in Salt uncertain as to what attitude to take as Church, a nondescript mainline con- Lake City. she was “… meeting up with this thing gregation and its liberal shepherd, Rev. in nearly every Assembly.” Certain Dr. James Stillwell. It was not long that one lost the Spirit’s anointing if before Alice, a Pentecostal transplant caught up with it, she queried Welch and the niece of one of the church’s as to the AG position.24 Welch replied biggest supporters, occupied the front that the Council had taken no official row. Stillwell, smitten in her presence, position, but that they were not in pursued a romance. Like oil and water, sympathy with them. He regretted that Pentecostals and modernists do not some in the AG had been drawn into mix, which set the relationship on a their ranks, for “God is not in it.”25 precarious edge. A Pentecostal revival It should be remembered that in town split the couple apart, with while history has rightly condemned Alice enthusiastically embracing its the KKK as a racist organization, it spirit and Rev. Stillwell stiffly resist- did not necessarily appear so in the ing its impulses. Happily, Stillwell early 1920s. After years of dormancy, repented of his opposition and marital the Klan was re-formed by Methodist chimes flowed. minister William Simmons in 1915. As an organization of hate, he had recruit- ed less than 5000 members by 1920, so he hired two publicists to revamp their image.26 The reinvented Klan promoted itself as a “pro-American” organiza- tion, feeding into the country’s fears over communism and the influx of immigrants, many of them Jewish or Catholic. The KKK’s numbers bal- Evangelist Mae Eleanor Frey in looned to over 4 million in just four about 1936. years, made up of white Protestants who believed foreign elements were A promotion for Altars of Brick, One evening, probably late in threatening the American way of life. taken from the Gospel Publishing 1924, she was “kidnapped” by the Ku While not excusing the Pentecostal House catalog, 1945-1946. Klux Klan and “forced” to preach a presence, to what degree those mem- sermon to their members. She report- bers participated in the more sinister A second novel, Altars of Brick, ed to AG chairman J. W. Welch, “They and secretive activities of the Klan is came out in 1943 while she was fill- clapped and seemed to like it.”23 undocumented. The Klan’s member- ing in as pastor at Bethel Full Gospel Frey was surprised at the number of ship dropped precipitously once peo- in Rochester, New York.28 Published Pentecostals, both ministers and laity, ple discovered its true intentions. by Eerdmans, an evangelical concern who had joined the KKK. Their ritu- In 1937, now aged 72, Mae Eleanor in Grand Rapids, Michigan, the story als and symbols did not impress her as Frey slowed down enough to take up reflected the newly-cemented relation- being Christian. The room was dimly a temporary pastorate in Watertown, ship of Pentecostals and “neo-evangel- lit by candles, and the head “spook” New York. It also gave her time to icals” in the National Association of

60 AG HERITAGE 2009 By the late 1940s she was express- ing her delight that Pentecostals had been accepted into the NAE while maintaining a definite attestation to the Spirit’s work. Writing to Flower from Carberry, Manitoba, she noted, “We are a distinctive people holding the truth in a sane and humble way not hiding our light under a bushel. We have carefully threaded our way after a term of years through the maze of fanaticism to the real manifestations of the Holy Spirit. We have not quenched the Spirit but we have learned to be regulated according to the Scriptures and by wise leadership.”34 She nearly left the AG in 1928 when the Southern California District debated banning women from the pas- torate, but the storm passed and she The Minister (1939) and Altars of Brick (1943), both written by Mae Eleanor remained.35 There was no truer fel- Frey. lowship for her than the one that she embraced through the years. Evangelicals (NAE), which organized late seventies. A gifted communicator in person the same year. Gone were references Energetic and indefatigable, Frey and on paper, Mae Eleanor continued to Pentecostal peculiarities so evident enjoyed a long life. In 1944, J. Roswell to preach the gospel until at last she in The Minister, although, in step with Flower had to apologize for suggesting retired from this life on December 4, other evangelicals, the common enemy that Mrs. Frey should join the “super- 1954 at her son’s home in Stamford, remained theological modernism. annuated” list of retired ministers.29 . Norman Farrington, for The protagonist this time was Mrs. Frey pointed out that she had enough whom Frey had preached late in life Smartwood, whose daughter Janet engagements to keep her busy until in Huntington, Long Island, presided had become engaged to the ultra-rich 1948. “Mercy!” she cried, “Wait until over her funeral.36 She is interred at banker, Earl Montgomery, who attend- I’m dead, but not while I’m alive.”30 Cedar Lawn Cemetery in Paterson, ed Center Church under Dr. Marshland At age 80 she was still contributing to New Jersey. (with a rather centrist and mushy the- the “aged ministers fund,” from which Frey’s remarkable life intersected ology, no doubt). The Smartwoods, she by all rights should have been ben- with so much of the American story of on the other hand, congregated at efiting.31 Flower was still marveling religion. She witnessed the first out- Calvary Temple under the learned at Frey’s endurance in 1950, remark- pouring of the Spirit in the CMA, was Dr. Townsend (who, like Dr. Towner ing, “My own mother is 85, but she present for the historic meeting that above, preached a solid message on could not keep pace with you, we are officially launched Fundamentalism as the cross). Again, Frey intertwined sure.”32 well as at meetings during the forma- aspects from her own life into the Frey was also vitally concerned with tive period of the British Assemblies account, particularly in the locales of the development of Pentecostalism of God. More importantly, she was a Glendale and of Paterson, New Jersey, and gave whole-hearted support to the pioneer in Pentecostal literature, ful- where she had recently moved to be General Council. “God gives me health filling her childhood dream to produce closer to her sister. A reporter also and strength and life is simply so won- engaging stories with her reporter’s appeared intermittently throughout the derful since I came into Pentecost,” eye for detail. Instead of wasting a narrative. Mae Eleanor Frey’s skills as she wrote to Brother Flower. “I have career as her mother had feared, the a writer are evident in the passage at never been without work or calls. Lord redeemed one through Frey’s the beginning of this article, demon- Hallelujah! I am glad to have cast my raw talent.37 strating a sharp, active mind into her lot among you.”33

2009 AG HERITAGE 61 10Ibid. Frey letter to J. W. Welch, dated January 31, Gerald King is a 1925 (FPHC). 11The timing is confirmed in the postscript of graduate of North 22 Central University a letter from Frey to J. W. Welch, dated April “Rev. I. P. Frey,” Glendale News-Press, (Minneapolis, 11, 1924 (FPHC). Faux served as AG missions November 29, 1928, n.p. [A special thanks to MN) and Gordon- secretary in the mid-1920s. George Ellison and the staff at Glendale Public Conwell Theological Library for tracking down this obituary.] 12Mae Eleanor Frey, “An Evangelist’s Seminary (South 23 Story.” Mae Eleanor Frey letter to J. W. Welch, dated Hamilton, MA). He January 9, 1925 (FPHC). taught English and 13C. L. Laws, “Convention Side Lights,” theology at a Christian university in Watchman-Examiner, July 1, 1920, 834. 24Ibid. South Korea and was copastor of an 25 international church for five years. 14“A Crisis in the Baptist Church,” Pentecostal J. W. Welch to Mae Eleanor Frey, dated King currently lives in England, Evangel, July 10, 1920, 5. January 21, 1925 (FPHC). where he is pursuing his Ph.D. 15While Frey never states her reasons for 26Eric S. Jacobson, “Silent Observer or Silent in Theology at the University of leaving the Baptists, it is likely that she became Partner: Methodism and the Texas Ku Klux Birmingham. uncomfortable with their lack of openness to Klan, 1921-1925,” Methodist History, January the gifts of the Spirit. There is no indication that 1993, 104-12.

NOTES she was ever asked to leave the denomination 27 or that her church at Echo Lake was unhappy Mae Eleanor Frey, The Minister (Springfield, with her. She also had developed ties with AG MO: Gospel Publishing House, 1939). 1 Mae Eleanor Frey, Altars of Brick (Grand leaders in the Northeast through her experiences 28Mae Eleanor Frey, Altars of Brick (Grand Rapids, MI: Wm. B. Eerdmans, 1943), 193. at Bethel and through the CMA. The AG had Rapids, MI: Wm. B. Eerdmans, 1943); Mae 2 strong centers in the Northeast, making them Eleanor Frey letter to J. Roswell Flower, dated Sven Lidman wrote a Swedish-language a natural choice for her. novel in 1920. Some other early Pentecostal July 21, 1943 (FPHC). 16 fiction writers include Siri Andersson, Brita E.g., Baptists invited Frey to address 29J. Roswell Flower letter to Mae Eleanor Lidman, Ulla Lidman-Frostenson, Kristian businessmen in Denver in 1926; “Good Meeting Frey, dated September 5, 1944 (FPHC); J. Nielsén, Clara Brooks, Clara B. Clark, Stanley in Denver,” Pentecostal Evangel, August 7, Roswell Flower letter to Mae Eleanor Frey, Frodsham, Carrie Judd Montgomery, Bertha B. 1926, 12. dated September 14, 1944 (FPHC). Moore, Jewell Ready, Charles Elmo Robinson, 17 Lillian Trasher, and Amy Yeomans. “Frey Evangelistic Campaign,” Pentecostal 30Mae Eleanor Frey letter to J. Roswell Flower, Evangel, November 14, 1925, 18. Towner’s dated September 11, 1944 (FPHC), underscore 3 Mae Eleanor Frey, “An Evangelist’s Story,” church became a charismatic lighthouse in the in the original. Pentecostal Evangel, May 15, 1926, 8. Bay Area with at least four Baptist churches 31J. Roswell Flower letter to Mae Eleanor Frey, 4 becoming Pentecostal and one Fundamentalist Mae Eleanor Frye [sic], “From Press to Pulpit: pastor from Santa Cruz, J. N. Hoover, received dated May 15, 1945 (FPHC). Turning God’s Way at the Cross Roads.” Latter his baptism there, traveling extensively 32J. Roswell Flower letter to Mae Eleanor Frey, Rain Evangel, February 1926, 20-23. An article thereafter as an AG evangelist. printed in a special souvenir edition of Word dated September 14, 1950 (FPHC). and Work in May 1989 states that the revivalist 18Mae Eleanor Frey letter to J. Roswell Flower, 33Mae Eleanor Frey letter to J. Roswell Flower, was Billy Sunday, but I have not been able to dated August 2, 1943 (FPHC). Pearlman became dated July 21, 1943 (FPHC). collaborate this from other sources. Sunday an instructor at Central Bible Institute and wrote assisted evangelist J. Wilbur Chapman from multiple books on the Bible and theology. 34Mae Eleanor Frey letter to J. Roswell Flower, 1894-1896 and did not launch out on his 19 dated August 24, 1948 (FPHC). own until 1897, and even then mostly in the Mae Eleanor Frey, “An Evangelist’s Midwest. Peter held his first pastorate in 1897 Impression of our Missionary Work in Egypt,” 35Mae Eleanor Frey letter to J. R. Evans, dated in Plainfield, New Jersey, but the couple had Pentecostal Evangel, May 3, 1924, 10. September 8, 1928; J. R. Evans letter to Mae Eleanor Frey, dated September 14, 1928; Mae been married for some time before then. 20Mae Eleanor Frey letter to J. W. Welch, dated Eleanor Frey letter to J. R. Evans, dated October 5 April 11, 1924 (FPHC). She found the Brits Mae Eleanor Frey, “An Evangelist’s Story,” 31, 1928 (FPHC). Pentecostal Evangel, May 15, 1926, 8. “… awful nice folks, but my land! they are stiff.” 36Norman S. Farrington, “Remembering Mae 6 Ibid. I suspect that the Bible institute was A. Eleanor Frey,” AG Heritage (Summer-Fall 21Glendale City Directory, 1926 [courtesy B. Simpson’s in Nyack, which would explain 2005), 54. her later connection to the Christian and Glendale Public Library]. Peter Frey is listed Missionary Alliance. The seminary may have as moving to 323 Mission Road, home of the 37The author wishes to express thanks for the been Rochester Seminary in Western New York, Glendale Missionary Colony, and in 1927 preparation of this article to Phyllis Funk, Glenn which was still evangelical in the late 1800s. rented rooms at 323 East Eulalia. Mae Eleanor’s Gohr and Darrin Rodgers, and the following address remained at Paterson, NJ until 1927 libraries: Glendale Public Library (Glendale, 7 Ibid. on her ministerial card (FPHC), though in a California), Huntington Public Library 1925 letter she listed her address as 1506 S. (Huntington, New York) and The Ferguson 8Ibid. Glendale Ave., Glendale, CA. Catherine was Library (Stamford, Connecticut). 9Ibid. attending a boarding school. See Mae Eleanor

62 AG HERITAGE 2009 Resources Heritage in 6 Volumes (1981-2006) Heritage Volumes 1-6 6 Vol. Set (1981-2006) 750492 $160.00 Individual Volumes Volume 6 (2004-2006) 750491 $ 35.00 iFPHC.org Volume 5 (2002-2003) 750478 $ 35.00 Volume 4 (1998-2001) 750444 $ 35.00 HERITAGE MAGAZINE Volume 3 (1995-1997) 750156 $ 35.00 Volume 2 (1990-1994) 750427 $ 35.00 Volume 1 (1981-1989) 750426 $ 35.00 Volumes 5-6 (not pictured above) are spiral bound. In Assemblies of God Assemblies of God Heritage Heritage you can read (1981-2006) CD-ROM about the pioneers, This CD collection of Heritage allows users to perform full-text searches while retaining the churches and innovative original layout. This product requires Adobe ministries that helped form Acrobat Reader. AGH (1981-2006) CD-ROM 750480 $ 20.00 who we are today. Its colorful pages, which capture the lively Heritage Annual Edition stories of our Pentecostal Order extra copies of the 2009 edition for family and past, will inspire and evoke friends. Features inspiring stories of Stanley Horton, P. C. Nelson, Mae Eleanor Frey, and others. On memories. We have been orders of five of more, $5 each. publishing Heritage since 1981. Heritage Annual 2009 750290 $ 8.00 Heritage Annual 2008 750280 $ 3.00 It’s never too late to catch up Heritage Annual 2007 750270 $ 3.00 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 o f God The Heritage of the Assemblies o f 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 Visit our Heritage for church services, 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 2009 AG HERITAGE 63 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 Save space on your issues and ministry trends in the Assemblies of God. 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 to buy originals. FPHC’s resource for those interested in learning how the 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

pages of research material on La Luz Apostólica (1965-1973) y text-searchable CD-ROMs and El Evangelio Pentecostal (1972-1992) CD-ROM 750446 $ 15.00 DVD+Rs. Recommended Our most comprehensive AG collection with over 40,000 pages You will need Adobe Acrobat 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. God, look no further. Every reasonable attempt was made to complete these 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 64 AG HERITAGE 2009 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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Early Periodicals Confidence Confidence was an early British Pentecostal periodical PARACLETE ADVANCE PULPIT edited by A. A. Boddy, an Anglican rector who was baptized in the Spirit in 1907. Sermons and reports 1 2 3 given at the conferences and revivals held at Boddy's parish were recorded in the pages of Confidence. Paraclete (1967-1995) is a journal concerning C (1908-1926) CD-ROM 750420 $ 20.00 the person and work of the Holy Spirit that was 1published by the Assemblies of God. Its pages Word and Work contain dialogue and discussion of some of the hottest Samuel G. Otis published Word and Work to promote theological issues of the times. Pentecostal meetings and churches in the New England CD-ROM 750435 $ 20.00 area, including meetings with Maria Woodworth-Etter, Aimee Semple McPherson, and . Advance magazine (1965-95) played an important The issues are filled with sermons, articles, and news role in the ongoing education of church leaders. items pertaining to the early Pentecostal movement. 2 It featured articles on the work of the Holy Spirit, WW (1899-1940) CD-ROM 750434 $ 20.00 sermon ideas, and how-to articles related to local church ministry. Academic Resource 2 CD-ROMs 750465 $ 40.00

Society for Pentecostal Studies Papers Pulpit (1958-65), the predecessor of Advance, These papers were presented at the annual meetings of the Society for Pentecostal Studies from was the first Assemblies of God periodical created 1982-2004. They consist of cutting edge scholarship on 3 specifically to address practical theology and Pentecostalism in areas such as Biblical Studies, History, leadership issues faced by pastors. Missions & Intercultural Studies, Philosophy, Practical CD-ROM 750464 $ 15.00 Theology/Christian Formation, Religion & Culture, and Theology. Advance and Pulpit Set SPS (1982-2004) CD-ROM 750490 $ 99.95 3 CD-ROMs 750466 $ 45.00

Toll Free: 877.840.5200 2009 AG HERITAGE 65 Youth Alive 1970-1974 750033 $20.00 iFPHC.org 1975-1979 750034 $20.00 DIGITAL PRODUCTS Youth Leader 1975-1996 (3 CDs) 750035 $45.00 These text-searchable digitized MISCELLANEOUS publications are a researcher’s Midnight Cry (Glad Tidings Tabernacle, NYC) 1911-1925 750036 $20.00 dream. Requires Adobe Acrobat Reader Glad Tidings Herald (Glad Tidings Tabernacle, NYC) 6.0 or higher. Each product on this page 1927-1958 750037 $20.00

consists of a single CD unless otherwise Herald of Deliverance (North Side AG, Fort Worth, TX) 1951-1958 750038 $20.00 noted. 1959-1974 750039 $20.00

AG PUBLICATIONS Licht und Leben (German Branch magazine) 1942-1984 750040 $20.00 SUNDAY SCHOOL Revivaltime News Adult Teacher 1950-1954 750041 $20.00 1927-1934 750003 $20.00 1935-1944 750004 $20.00 1945-1959 750005 $20.00 NON-AG PUBLICATIONS 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 Donald Gee 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 66 AG HERITAGE 2009 For forty years, their voices as he tackled the difficult iFPHC.org were heard around the questions of life, and hear REVIVALTIME world on Revivaltime – the the Revivaltime choir Assemblies of God radio performing your favorite Who can forget C. M. program. Through our songs. Ward, Dan Betzer, and Revivaltime products, you 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 CD 750484 $14.95 $6.95 Tape 750469 $9.95 $4.95 Revivaltime Classics Revivaltime Reenactment Revivaltime Reenactment 7 Tape Set 750455 $39.95 Tape 750485 $9.95 $4.95 DVD 750472 $24.95 $11.95 Revivaltime Reenactment Revivaltime Classics Revivaltime Reenactment VHS 750471 $19.95 $9.95 1 MP3-CD 750470 $29.95 DVD 750482 $24.95 $11.95 Revivaltime Reenactment VHS 750483 $19.95 $9.95

Toll Free: 877.840.5200 2009 AG HERITAGE 67 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. history program EY MP3-CD 750430 $ 20.00 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 Assemblies of God. The Center’s rich collection. You can learn more 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 CD, videotape, or as part Marjorie Brown. 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, Listen to free podcasts Frank Reynolds, Curtis Ringness, and seven others. 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 68 AG HERITAGE 2009 From the Editor 35“Navajo Indian Church Becomes Indigenous,” Publishing Association, 2003), 160. (Continued from page 3) Pentecostal Evangel, September 10, 1978, 6Johnson, 82. 8-11. 7 36 John W. Kennedy, “P.O.W.: Former Prisoner NOTES “The Indigenous Principle Works,” of War Still a Missionary at 85,” Pentecostal Pentecostal Evangel, September 22, 1974, Evangel, November 10, 2002, 17. 20. 1 ark A. Noll, A History of Christianity in 8 M 37 Ibid., 18. the United States and Canada (Grand Rapids: General Council Minutes, 1977, 66. 9Mildred E. Tangen, autobiographical sketch, Eerdmans, 1992), 432. 38Home Missions Board Minutes, September 1984, 4. Typed manuscript. Flower Pentecostal 2 15-16, 1977; Home Missions Administrative General Council Minutes, 1929, 39; Charles Heritage Center. Committee Minutes, February 14, 1978. Both Stelzle, ed. The New Handbook of the Churches 10 (New York: J. E. Stohlmann,1933), 259. filed under “Indian Representative: John Ibid., 5. McPherson.” Flower Pentecostal Heritage 11Ibid. 3Benson Y. Landis, ed. Yearbook of American Center. Churches, 1945 edition (Lebanon, PA: Sowers 12 39One ethnic representative is chosen through Jessie Wengler, Letters from Japan (Pasadena, Printing Co., 1945), 144. a vote from all of the different representatives CA: the author, [1952?]), 48. 4Gary B. McGee, This Gospel Shall Be Preached: from the various ethnic fellowships (Native 13Ibid, 49. A History and Theology of Assemblies of God American, African-American, Latino, Gypsy, 14 Foreign Missions to 1959 (Springfield, MO: Jewish, etc.) to hold a seat on the Executive Blanche Appleby, “I Remember,” Pentecostal Gospel Publishing House, 1986), 132-143. Presbytery. According to John E. Maracle, Evangel, May 24, 1964, 5. who is the current president of the Native 15 5 Blanche Appleby, “Our Remarkable “A God-blessed Convocation,” Pentecostal American Fellowship, for the last three years Evangel, October 7, 1933, 2. Deliverance from Los Banos Internment the Fellowship leaders have chosen the African- Camp,” Pentecostal Evangel, June 16, 1945, 6“The Hoover Corner,” Latter Rain Evangel, American Fellowship President as their voice 1. on the Executive Presbytery. July 1934, 13. 16 40 Walker and Nell Hall, For The Duration 7C. M. Ward, In Perils of… Brethren (Columbus, Angela Tarango, interview with John E. (Hobe Sound, FL: Midnight Cry Publishing GA: Quill Publications, 1991), 55-57. Maracle, August 1, 2007. Corp., [1992]), 46. 41 8Christine Kerr Peirce, “Men of Vision,” Cherokee Evangelist Bruce Thum and the 17“Experiences in Japanese-Held Hong Kong,” Pentecostal Evangel, September 14, 1935, 2. Sunshine Party, creators of the well-known Pentecostal Evangel, October 31, 1942, 8. drama, Heaven’s Gates and Hell’s Flames, are 9Ibid. one example of Native evangelists who gained 18Fred Lawson, “Huber Heights Woman Spent acceptance and recognition in the Assemblies 45 Years in China,” Dayton Daily News and 10Ibid. of God and in the broader Christian world. Journal Herald, May 12, 1987, Z5-1. 11 This evangelistic drama has been performed Ibid. 19Lula Bell Hough, “The Angel of the Lord in thousands of churches across the U.S. from Encamping Around,” Pentecostal Evangel, the 1960s to the present time. November 14, 1942, 5. Native Americans 20Ibid. (Continued from page 51) 21 Miracles Ibid., 6. (Continued from page 56) 22Lawson, Z5-1. 29“Indian Revival Crusades Are Successful,” Pentecostal Evangel, June 18, 1967, 26. 23 NOTES Lula M. Ashmore, “When the Japs Invaded Malaya,” Pentecostal Evangel, August 8, 30Ibid. 1942, 1. 31 Washburn, 49. 1 Elizabeth Galley, “‘Behind Barbed Wire’: God 24Ibid., 10-12. 32 Gives Favor,” Full Gospel Herald (February Pauline Dunn, A Trail of Beauty: A Short 25 History of American Indian Bible College 15, 1946): 13. Leonard Bolton, China Call (Springfield, MO: Gospel Publish House, 1984), 174. (Phoenix, AZ: American Indian Bible College, 2Ibid. 1984), 5; “A Word to the Reader” in Joseph 26Howard C. Osgood, “‘Under His Wings 3 J. Saggio and Jim Dempsey, eds., American Elizabeth Galley, “Deliverance,” Full Gospel Shalt Thou Trust’: The Story of the Bombing Indian College: A Witness to the Tribes Herald (June 15, 1946): 4. of Kunming,” Pentecostal Evangel, August (Springfield, MO: Gospel Publishing House, 4Leland E Johnson, I was Prisoner of the Japs 29, 1942, 1. 2008), xiv. (Los Angeles, CA: the author, n.d.), 133. 27Ibid. 33 Dunn, 12-55; Saggio and Dempsey, 412. 5 Donald E. Mansell with Vesta W. Mansell, 28Ibid. 34Glenn Gohr, “Charlie Lee: Bringing the Under The Shadow of the Rising Sun: the True 29 Gospel to the Navajos,” Assemblies of God Story of a Missionary Family’s Survival and Ibid., 5. Faith in a Japanese Prisoner-of-War Camp Heritage 25:1 (Spring 2005): 8-13. 30Ibid. During WWII (Nampa, ID: Pacific Press

2009 AG HERITAGE 69 ACQUISITIONS

Donation of Rare Hispanic Historical Materials Additional missing issues of La Luz Apostolica sought

When Felix Posos, former superintendent of the books, because historians have not had easy access to mate- Northern Pacific Latin American District, passed rials documenting this important part of our Pentecostal away in April 2008, his widow, Mary, realized the heritage.” The title of Victor DeLeon’s 1979 history, The Silent historical importance of the old Spanish-language Pentecostals, highlighted this marginalization of Hispanic magazines and other historical materials that he Pentecostals. He wrote that Hispanics “did not receive the left behind. recognition they deserved,” because they were minorities without the educational and cultural advantages of Anglo She contacted the Flower Pentecostal Heritage Center church members. Existing histories of the Assemblies of (FPHC) and discovered that Felix had corresponded with God primarily included the stories of Anglos, because his- the director, Darrin Rodgers, several years earlier and had torians – who were largely English-speaking – were most expressed interest in donating those materials to the FPHC! familiar with Anglo sources. Mary Posos finished the task that her husband had begun and While recent histories, such as Gary McGee’s People of sent a large box of treasures to the FPHC. Historians now the Spirit, intentionally include sacred stories from across have access to these materials, donated in memory of Felix the ethnic and linguistic divides within the Assemblies of Posos, documenting the story of Hispanic Pentecostalism. God, much work remains to be done. Church of God Theological Seminary professor Paul Elbert, when researching about Hispanic AG mission- ary Alice Luce for his recently-published book, Pastoral Letter to Theo, discovered that most of her devotional writ- ings from 1917 through 1955 were lost to history. Elbert explained, “Luce and countless other Hispanic pioneers whose inspiring stories need to be told cannot, because pub- lications such as La Luz Apostolica simply are not available to researchers.” The FPHC, located in the Assemblies of God Headquarters in Springfield, Missouri, holds one of the Felix Posos La Luz Apostolica largest Pentecostal archival collections in the world. The FPHC has already begun digitization of La Luz Apostolica The Posos collection includes many issues of La Luz and plans to place these historic magazines on its website, Apostolica from 1960 through 1973 that were missing from www.iFPHC.org. the FPHC’s collection, as well as Spanish-language hym- “The donation of the Felix Posos collection honors a nals, photographs, and funeral booklets honoring deceased well-loved Hispanic church leader in the Assemblies of ministers. God,” notes Rodgers. “But it also draws attention to the The primary magazine for Hispanic Pentecostals in the need to locate and preserve additional Hispanic materials.” early decades of the twentieth century, La Luz Apostolica was published from 1916 to 1973. La Luz Apostolica con- Readers who are aware of the existence of tains a treasure trove of information, but very few issues old issues of La Luz Apostolica, as well as other prior to 1960 are known to have survived. Hispanic Pentecostal historical materials, are “This is an exciting donation,” states Rodgers. “The encouraged to contact the Flower Pentecostal stories of how God has worked through the Hispanic Heritage Center by email at [email protected] or Pentecostal churches have often been left out of the history toll free at 877-840-5200.

70 AG HERITAGE 2009 Recent Acquisitions

The Flower Pentecostal Heritage Center has an amazing collection of printed materials, oral histories, artifacts, photographs, and memorabilia – making it one of the largest Pentecostal archives in the world. Duke University professor Grant Wacker calls the collection “unparalleled.” Many scholars and church leaders, when writing about the Pentecostal movement, first do their research at the FPHC. We are indebted to the hundreds of people who donated materials to the FPHC during the past year. The following are just a few of the exciting new acquisitions.

Cornelia Jones Robertson

When AG Chaplain Emanuel Williams (East Point, GA) saw a picture of Cornelia Jones Robertson in the 2008 edition of AG Heritage, he couldn’t believe his eyes. Robertson, his childhood pastor, is the first known African- American female ordained by the AG (1923). Williams contacted the FPHC and donated rare photographs and mate- rials relating to Robertson. FPHC Director Darrin Rodgers also recorded an oral history interview with Williams, which is available on the FPHC podcast site: http://ifphc.podbean.com

The Pentecostal Blessing Joseph Smale, influenced by the Welsh Revival, delivered a series of sermons in his Los Angeles church in the Fall of 1905 that helped to set the stage for the Azusa Street revival. These sermons were published in book form as The Pentecostal Blessing, but no copies of the book were known to have survived. That is, until Dr. Gerard Flokstra’s son, Gregg, found a copy at a garage sale in Oklahoma for 25 cents. Flosktra deposited the book at the FPHC, just in time to aid Tim Welch as he finished his dissertation on Smale (see Welch’s article on p. 26).

Latin American Bible Institute yearbooks Mary Posos’ donation of early issues of La Luz Apostolica (see p. 70) inspired several other people to donate Hispanic materials. Anita Torres (La Puente, CA) donated several photographs and a number of yearbooks from two AG schools, both named Latin American Bible Institute, located in La Puente, California and in San Antonio, Texas.

Swedish-language Pentecostal books

What happens to duplicate books received by the FPHC? Some are sent to overseas Bible college libraries and archives! The FPHC shipped a large collection of U.S. Pentecostal books to the Institute for Pentecostal Studies (Uppsala, Sweden), and IPS Director Jan-Åke Alvarsson shipped about 200 Swedish-language Pentecostal books to the FPHC. Such exchanges enhance the global conversation about Pentecostal identity by making the varied testi- monies in our Movement accessible in multiple locations.

Charlie Lee painting This 1949 watercolor painting by Navajo AG pastor Charlie Lee was donated by Derald and Peggy Musgrove (Springfield, MO). The Musgroves were classmates of Lee at Central Bible Institute. The Smithsonian also holds a Lee painting in its Navajo art collection.

2009 AG HERITAGE 71 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 2 Donating your used books your life changed by a pastor, evangelist, missionary, church, or Teen Challenge cen- Direct your used books back into ministry by ter? God uses people, places and events to donating them to the Assemblies of God Used Book change the course of history — for individu- Clearinghouse. als and for entire nations. The Flower Pentecostal Heritage Center has We in the Assemblies of God have a tre- always accepted donations of archival materials, mendous heritage! You and I know this, but including books, but sometimes people offer col- many people have not had the opportunity lections of books outside of the FPHC’s collect- to learn from the wisdom of those who came ing interests. Now, in conjunction with the librar- before. ies of AGTS, Central Bible College, and Evangel University, the FPHC is able to accept donations of personal libraries for the benefit of AG ministries. There are four ways that you can help The archives or library which directs a donation to us to preserve and share our Pentecostal the Clearinghouse shall have first choice of mate- heritage with the next generation: rials from that donation. Remaining books will be made available by 4WRD Resource Distributors to missionaries, overseas Bible schools, individuals Entrusting us with materials outside the U.S., and stateside non-profit organiza- 1 from your life and ministry tions. While all materials are accepted, the following are of particular interest: The Flower Pentecostal Heritage Center is actively seeking the following materials related to your ministry 1) Anything related to the Assemblies of God and the worldwide Pentecostal movement: or the broader Pentecostal and charismatic move- ments, including books, tracts, pamphlets, maga- • Magazines • Sermons • Photographs zines, unpublished manuscripts, audio recordings, • Diaries • Interviews • Scrapbooks video recordings, correspondence, scrapbooks, • Books • Audiovisual Resources • Memorabilia local church histories, and artifacts. 2) Any books religious in nature (including the- • Newsletters • Correspondence • College Yearbooks ology, church history, missions, biographies, com- • Tracts • Congregational Histories mentaries, etc.). 3) Any academic books (in general, books with Your contribution might be just what we need to fill gaps numerous footnotes or endnotes, or those published by in one of our many collections. university presses).

72 AG HERITAGE 2009 ❹ Contributing to the FPHC Assemblies of God endowment You may wish to consider making a financial contribution to the Flower Pentecostal Heritage Center endowment to help ensure the long-term future of this ministry of remembrance. You can give needed support for the Flower Pentecostal Heri- tage 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 Foun- dation, 1445 N. Boonville Ave., Springfield, MO 65802 (insert amount being given here) to be used to support the ministry of the Flower Pentecostal Heritage Center.

Bequests are free of estate tax, and can substantially reduce the amount of your assets claimed by the govern- ment. A bequest can be a specific dollar amount, a specific piece of property, a percentage of an estate, or all or part of Supporting the Wayne Warner the residue of an estate. You can also name the Flower Pen- ❸ Research Fellowship tecostal Heritage Center as a contingency beneficiary in the event someone named in your will is no longer living. Wayne Warner, former director of the Flower Pentecos- It is recommended that an attorney help in drafting or tal Heritage Center (1980-2005), is a familiar name across amending a will. Please contact the Assemblies of God Foun- the Assemblies of God. Under his leadership, the Center dation (www.agfoundation.com) for additional information became a leading Christian archives and developed one by phone at (800) 253-5544. of the largest and most accessible collections of Pentecos- tal historical materials in the world. He was the founding editor of Assemblies of God Heritage and has authored or compiled eleven books and countless articles. Please contact me if you would like to dis- In October 2006, the leadership of the Assemblies cuss how you can help us to preserve and share of God established the Wayne Warner Research Fellow- our Pentecostal heritage with future generations. ship, an endowed program designed to encourage faculty, Thank you for your dedication to God and to the independent researchers, and students to use and publish Assemblies of God! from the Center’s rich holdings. The program will award research and travel grants to a limited number of research- ers each year whose research concerning Assemblies of God history is likely to be published and to benefit our Fellowship. Darrin J. Rodgers, M.A., J.D. Have you been encouraged by Wayne’s email: [email protected] writings or friendship? Do you appreciate our Assemblies of God heritage? By making a financial contribution to the Warner Fellow- Flower Pentecostal Heritage Center ship, you will honor Wayne’s significant con- 1445 N. Boonville Ave. tribution to the preservation and understand- Springfield, MO 65802 USA ing of 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

2009 AG HERITAGE 73 ❹ Contributing to the FPHC Assemblies of God endowment You may wish to consider making a financial contribution to the Flower Pentecostal Heritage Center endowment to help ensure the long-term future of this ministry of remembrance. You can give needed support for the Flower Pentecostal Heri- tage 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 Foun- dation, 1445 N. Boonville Ave., Springfield, MO 65802 (insert amount being given here) to be used to support the ministry of the Flower Pentecostal Heritage Center.

Bequests are free of estate tax, and can substantially reduce the amount of your assets claimed by the govern- ment. A bequest can be a specific dollar amount, a specific piece of property, a percentage of an estate, or all or part of Supporting the Wayne Warner the residue of an estate. You can also name the Flower Pen- ❸ Research Fellowship tecostal Heritage Center as a contingency beneficiary in the event someone named in your will is no longer living. Wayne Warner, former director of the Flower Pentecos- It is recommended that an attorney help in drafting or tal Heritage Center (1980-2005), is a familiar name across amending a will. Please contact the Assemblies of God Foun- the Assemblies of God. Under his leadership, the Center dation (www.agfoundation.com) for additional information became a leading Christian archives and developed one by phone at (800) 253-5544. of the largest and most accessible collections of Pentecos- tal historical materials in the world. He was the founding editor of Assemblies of God Heritage and has authored or compiled eleven books and countless articles. Please contact me if you would like to dis- In October 2006, the leadership of the Assemblies cuss how you can help us to preserve and share of God established the Wayne Warner Research Fellow- our Pentecostal heritage with future generations. ship, an endowed program designed to encourage faculty, Thank you for your dedication to God and to the independent researchers, and students to use and publish Assemblies of God! from the Center’s rich holdings. The program will award research and travel grants to a limited number of research- ers each year whose research concerning Assemblies of God history is likely to be published and to benefit our Fellowship. Darrin J. Rodgers, M.A., J.D. Have you been encouraged by Wayne’s email: [email protected] writings or friendship? Do you appreciate our Assemblies of God heritage? By making a financial contribution to the Warner Fellow- Flower Pentecostal Heritage Center ship, you will honor Wayne’s significant con- 1445 N. Boonville Ave. tribution to the preservation and understand- Springfield, MO 65802 USA ing of 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

2009 AG HERITAGE 73 1445 N. Boonville Avenue Springfield, Missouri 65802-1894

Stanley M. Horton seated (front row, far right) with the faculty of Metropolitan Bible Institute in the 1940s.

iFPHC.org