Vol. 25, No. 4, Winter 2005-06

Published quarterly by The Flower Pentecostal Heritage Center 1445 N. Boonville Ave. Springfield, MO 65802-1894 Phone: 417-862-1447, ext. 4400 Fax: 417-862-6203 Toll Free: 877-840-5200 Email: [email protected] Website: www.AGHeritage.org ISSN 0896-4395

Winter 2005-06 Vol. 25, No. 4 PUBLISHED BY THE FLOWER PENTECOSTAL HERITAGE CENTER Darrin J. Rodgers EDITOR AND DIRECTOR 3 The Place of Azusa Street Joyce Lee in Pentecostal Origins ARCHIVIST Was Azusa Street the beginning of the Pentecostal movement? Here is one approach to that hotly contested question. Glenn Gohr By Darrin J. Rodgers ASSISTANT ARCHIVIST AND COPY EDITOR

Brett Pavia COORDINATOR OF 6 The Azusa Street Revival: SPECIAL PROJECTS AND HERITAGE DESIGNER Celebrating 100 Years One of the best known Pentecostal historians offers an overview Sharon Rasnake of the events in Los Angeles and traces their impact to the ADMINISTRATIVE present. By Vinson Synan COORDINATOR

Wayne Warner FOUNDING EDITOR 12 Uncovering the Forgotten Story Yearly subscription, $15.00 of the Azusa Street Mission Discover the detective work required to unearth the fascinating Heritage is indexed in the ATLA details of what really happened at the Apostolic Faith Mission. Religion Database, published by By Cecil M. Robeck, Jr. the American Theological Library Association, 250 S. Wacker Dr., 16th Flr., Chicago, IL 60606; 16 Interview with E-mail: [email protected] Dr. Cecil M. Robeck, Jr. Web: www.atla.com The foremost authority on the Azusa Street revival offers an insider’s perspective on the revival’s significance. ATLA Religion Database (RDB) is By D. Allen Tennison available on CD-ROM and US MARC format directly from ATLA, as well as online through five aggregators: 24 Spiritual Chain Reactions: OCLC’s FirstSearch, EBSCO Information Services, SilverPlatter, Women Used of God Ovid Technologies, and Cambridge Women figured prominently in many of the early Pentecostal Scientific Abstracts. Microfilm of ripples emanating from Azusa Street. By Barbara Cavaness Heritage is available from Theological Research Exchange Network (TREN), P.O. Box 30183, 5420 N. E. Glisan, Eyewitness Accounts of Azusa Street Portland, OR 97294-3183. Heritage 9 on CD is available from the Flower Frank Bartleman Pentecostal Heritage Center. 22 A. W. Orwig

© Copyright 2006 by 35 Glenn A. Cook Gospel Publishing House, 42 William J. Seymour 1445 N. Boonville Ave., Springfield, MO 65802-1894 2 From the Editor 30 Testimony Time 34 Letters POSTMASTER: Send address 36 Heritage Crossword 38 Visitors 39 Reading List change to Heritage, 1445 N. Boonville Ave., Springfield, MO 65802-1894 40 Archives Activities

Cover: The Azusa Street Mission in downtown Los Angeles with inset of William J. Seymour. FROM THE EDITOR

Azusa Street It was an unlikely location for an event that would Grant Wacker has noted that the historian’s job change the face of Christianity. In the summer of 1906, is “to resurrect the dead and let them speak.” Therefore, sprinkled liberally throughout this revival erupted in the newly-formed congregation issue are personal testimonies by people whose meeting at the small, run-down Apostolic Faith lives were changed because of Azusa Street. As Mission at 312 Azusa Street in Los Angeles. Critics you read their lively, unvarnished perspectives, it is hard not to be struck by their passion for God attacked the congregation because its mild-mannered and for souls, and by the great personal sacrifices black Holiness preacher, William J. Seymour, preached made for the sake of spreading the gospel. racial reconciliation and the restoration of biblical spiritual Heritage readers may be interested in two events in gifts. The Azusa Street revival, as it became known, soon Los Angeles this spring that celebrate the Azusa Street became a local sensation, then attracted thousands of centennial. The Society for Pentecostal Studies will hold curiosity seekers and pilgrims from around the world. its annual meeting on March 23-25 at Fuller Theological The spiritual intensity of the revival was red hot for Seminary. The meeting will bring together Pentecostal over three years, making Azusa Street one of the most scholars and church leaders who have prepared over 50 significant Pentecostal centers in the early 20th century. sessions pertaining to the theme, “Memories of Azusa One hundred years later, the Pentecostal and charismatic Street Revival: Interrogations and Interpretations.” movements—broadly construed—claimed over a half Information is available on the SPS website: www.sps- billion adherents, the second largest grouping within usa.org. Christianity after the Catholic Church. On April 25-29, tens of thousands of Pentecostal With the Pentecostal movement’s explosive growth pilgrims are expected to descend upon Los Angeles came recognition of the Azusa Street revival as one of the to celebrate the 100th anniversary of the Azusa Street most important events in recent Christian history. This revival. These travelers will tread the same paths worn issue of Heritage explores the events in Los Angeles one by their spiritual forbearers one century ago—from the hundred years ago, as well as their significance for the Bonnie Brae house, where Seymour’s congregation first church today. Vinson Synan offers an overview of the met, to the place where the Apostolic Faith Mission once early Pentecostal movement and traces its impact to the stood, and elsewhere, such as the Arroyo Seco camp present. Cecil M. Robeck, Jr., the foremost authority on meeting site and the impressive white edifice of Angelus the Azusa Street revival, provides a fascinating account Temple, built by Aimee Semple McPherson. Over 200 of the detective work required to unearth the details of speakers are slated to minister at the event. Information the event that make it come alive. For an insider’s view of is available on the Azusa Street Centennial website: www. the revival’s importance, read Allen Tennison’s interview azusastreet100.net. I hope to see you there! of Robeck. For those planning to travel to Los Angeles, Robeck offers his advice regarding which Pentecostal historic sites are worth visiting. The Azusa Street revival was ahead of its time, evidenced not only by its interracial leadership, but also Darrin Rodgers is director by its promotion of women in ministry. Barbara Cavaness, of the Flower Pentecostal in her article, chronicles how women at Azusa Street Heritage Center and editor caused “spiritual chain reactions” that affected eternity. of Heritage magazine.

2 AG HERITAGE WINTER 2005-06 The Place of Azusa Street in Pentecostal Origins

By Darrin J. Rodgers The modern Pentecostal movement did prior to 1900 occurred elsewhere, including not suddenly appear at the outset of the 20th in Finland among the Laestadians, in India at century. Rather, it was forged in the crucible of Pandita Ramabai’s mission, and in Armenia. history, emerging from a complex interaction Pentecostals were restorationists, believing of theologies and personalities in the Holiness that God was restoring the gifts of the New and evangelical movements. An earlier Testament church. They identified themselves in awakening (beginning in 1901) in the Midwest, the tradition of other reformers and revivalists, led by Charles Parham, provided the doctrinal such as Martin Luther, John Wesley, and D. L. framework for the Azusa Street revival. Azusa Moody.1 Street leader William Seymour, a student of Parham, promoted Parham’s identification in scripture of speaking in tongues as the initial evidence of spirit baptism. Parham’s formulation, initially embraced by several thousand followers in his Apostolic Faith band throughout the Midwestern states, was catapulted before a worldwide audience with the advent of the Azusa Street revival. Parham and Seymour were part of a larger story. Throughout the latter half of the 19th century, evangelical Protestants from various backgrounds began to ask themselves why their churches did not seem to exhibit the same vibrant, faith-filled life as those in the New John Wesley, one of the many revivalists who Testament. Many of these believers joined paved the way for the Pentecostal movement. Holiness or evangelical churches, engaged in ardent prayer and personal sacrifice, and The Pentecostal movement spread quickly, earnestly sought God. It was in this context that often building upon established networks. people began experiencing biblical spiritual Charles H. Mason, a gifted black preacher gifts. in the Mississippi Holiness movement, The earliest Pentecostal historians were visited Azusa Street and spoke in tongues. careful to catalog instances of what they deemed Mason returned home and, with part of his to be Pentecostal gifts—usually tongues-speech old network, founded the Church of God in and divine healing—throughout church history. Christ, which he built into the largest black These Pentecostal outbursts seemed to escalate Pentecostal denomination in the United States. starting in the mid-1800s, culminating in the North Carolina Holiness evangelist Gaston B. early 1900s in what became the Pentecostal Cashwell, after visiting Azusa Street in 1906, movement. In the U.S., scattered reports existed led significant portions of the Fire-Baptized of believers who experienced Pentecostal gifts Holiness Church, the Pentecostal Holiness prior to 1900, in places such as New England, Church, the Free Will Baptist Church, and Ohio, Minnesota, North Dakota, South Dakota, the Church of God (Cleveland, TN) into the North Carolina, Tennessee, and Arkansas. movement. Chicago, which rivaled Los Angeles The emerging Pentecostal revival was of as an early Pentecostal center, was home to global proportions, though, and similar events William H. Durham’s North Avenue Mission

WINTER 2005-06 AG HERITAGE 3 and William H. Piper’s Stone Church, associated with Western Pentecostal both of which published influential churches. periodicals. Pentecost spread in a similar Azusa Street was prominent in fashion worldwide, to Brazil, Britain, Pentecostal histories, particularly in Canada, China, India, Japan, Liberia, Western accounts. It may even have Mexico, Nigeria, Norway, South been the focal point of the emerging Africa, Sweden, and elsewhere. Often, Pentecostal movement. However, people in each new area told their own recent scholarship has emphasized the version of how Pentecostalism began, need to better understand the broader giving significance to the historical context before making such judgments or theological emphases important in about the place of Azusa Street in the their context. story of Pentecostal origins.3 Historians have hotly contested No one person has been able to the question of Pentecostal origins. get his or her mind wrapped around Azusa Street is well-known today The rare 1939 Shanghai edition what God has been doing through largely due to the tireless efforts of of W. H. Turner’s history of the the worldwide Pentecostal movement, Frank Bartleman to popularize the Pentecostal movement. due to its size, complexity, and grass- revival through his writings. However, Since the 1960s, various historians roots leadership. Questions concerning Bartleman’s interpretation of events— have argued alternatively that Parham, Pentecostal origins and identity are in which he places Azusa Street at Seymour, or both should be viewed as important because they impact the center of Pentecostal origins—has the movement’s founder. Prominent where Pentecostals are headed. This colored the way succeeding generations historian Walter Hollenweger, for underscores the significance of the have viewed the revival. instance, viewed Seymour as the Flower Pentecostal Heritage Center’s Should the Azusa Street revival movement’s founder because he mission: to acquire, preserve, and make be viewed as the beginning of the preferred Seymour’s racial inclusivity accessible materials documenting the Pentecostal movement? Some of over Parham’s racist views. Pentecostal movement, at home and the earliest Pentecostals would Most recently, scholars have abroad. Through its documentation have answered no, claiming that the wrestled with defining the contours of efforts, the Flower Pentecostal Heritage movement developed from multiple Pentecostalism in light of its rapidly- Center aims to help church leaders, theological and historical strands. growing non-Western varieties. The scholars, and people in the pew to W. H. Turner, a Pentecostal Holiness typical Pentecostal is now a poor better understand the full story of the Church historian and missionary to female living in the developing world. “full gospel.” China, illustrates this perspective. In While most Pentecostals reside in non- 1939 he wrote: Western nations, scholars lack enough Notes up-to-date information to begin to 1. B. F. Lawrence, The Apostolic to admit that the great Pentecostal form a comprehensive picture of the Faith Restored (St. Louis, MO: Gospel movement had its origin or movement. Most scholarship relies Publishing House, 1916); Henry H. beginning in Los Angeles, in largely on Western (North American) Ness, Demonstrations of the Holy Spirit as Revealed by the Scriptures and 1906-1907, would be to wholly sources. Confirmed in Great Revivals of Wesley, disregard the facts of history. However, not all Pentecostal What then are the facts? The Finney, Cartwright, Whitfield [sic], Moody, outbreaks can be traced to North facts are that its beginning etc. (Seattle, WA: Hollywood Temple, America. Gary McGee demonstrated was in Jerusalem, and that the [1940s?]); Stanley H. Frodsham, With that Pentecostalism in India predated apostles with others were the Signs Following. Rev. ed. (Springfield, Topeka by at least 40 years, and Juan MO: Gospel Publishing House, 1946); first to receive the Holy Spirit, Sepúlveda argued that the sizable Darrin J. Rodgers, Northern Harvest: that through these 19 centuries Pentecostal movement in Chile Pentecostalism in North Dakota (Bismarck, Pentecost has fallen here and there ND: North Dakota District Council of the as we have shown already, and that developed independently from events at Azusa Street. Allan Anderson noted Assemblies of God, 2003). hundreds were baptized with the 2. W. H. Turner, Pentecost and that some Pentecostals in England date Holy Ghost after 1900 and before Tongues: The Doctrine and History the wonderful revival in Los the movement’s beginning to the 1904- (Shanghai: Modern Publishing House, Angeles, in 1906, in various places 05 Welsh revival. African historians 1939), 128-29. over the country, in America and Ogbu Kalu and Inus Daneel suggested 3. Edith Blumhofer, “Azusa Street in other countries.2 that many indigenous groups employ Revival,” Christian Century (Mar. 7, 2006): identity markers other than those 20-22.

WINTER 2005-06 AG HERITAGE 5 The Azusa Street Revival: Celebrating 100 Years By Vinson Synan ew events have affected modern church history From 1901 to 1905, Parham and as greatly as the famous Azusa Street revival of his “Apostolic Faith” bands preached the Pentecostal message in the 1906-1909 which ushered into being the worldwide Midwest, gaining converts wherever twentieth-century Pentecostal renewal. From this they went. In the fall of 1905 he single revival has issued a movement which a century opened a similar school in Houston, F Texas, where the same charismatic later numbers over one half billion persons from almost every manifestations occurred. From his nation of the world. In addition to these Pentecostals, there are Houston school Parham evangelized millions of charismatics and the theological father of the event. throughout Texas and the Southwest. neocharismatics in every denomination A former Methodist minister, Parham From 1901 to 1908 he was able to who can trace at least part of their by 1898 had begun a healing home win some 25,000 followers in a belt spiritual heritage to the Azusa Street in Topeka, Kansas. In the fall of 1900 of states from Missouri to Texas. His meeting. he secured quarters for a Bible school Apostolic Faith missions were loosely In 2006, as the world celebrates the in a rambling brick mansion known held together by little else than their centennial of the Azusa Street revival, as “Stone’s Folly” on the outskirts of leader’s teaching and charisma, since Pentecostalism is seen as a fourth major town. Parham doggedly opposed all forms of Christian tradition alongside Roman The students were not charged ecclesiastical organization. Catholicism, Eastern Orthodoxy, and tuition, but were required to “live by It was in Houston that a Southern the Protestant Reformation churches. faith.” Parham taught the standard black Holiness preacher by the name Indeed, with the turn of the 21st century, teachings of the Holiness movement the Pentecostals and charismatics are that were current in his day, i.e., second only to the Roman Catholic justification by faith, sanctification as Church in the number of adherents. a second work of grace, divine healing, Also as the church has entered the new and the premillennial second coming century, Pentecostals continue to be the of Christ. fastest growing family of Christians in n January 1901, one of the world. Parham’s students, a thirty- Central to the Azusa Street year-old single lady named event was a teacher, Charles Parham; Agnes Ozman, was baptized a preacher, William J. Seymour; a in the Holy Spirit and began city, Los Angeles; a journalist, Frank to speak in other tongues as Ithe Spirit gave utterance. This came Bartleman; and a building, the Azusa Street Mission. On a short two-block as a result of an intense study of the street in downtown Los Angeles, 312 Scriptures concerning the “evidence” Azusa Street is the most famous address of receiving the Holy Spirit. From this in Pentecostal-charismatic history. experience, Parham constructed his Although he was not present thesis that glossolalia was the biblical Charles Parham, who developed at the beginning of the Azusa Street evidence of being baptized in the Holy the teaching that glossolalia is the Spirit. biblical evidence of the baptism in revival, Parham was in many ways the Holy Spirit.

6 AG HERITAGE WINTER 2005-06 of William J. Seymour joined Parham’s The religious life of the city was Bible school. Due to the Jim Crow dominated by Joseph Smale, whose segregation laws of the South, Seymour large First Baptist Church had been sat outside the doorway in a hall to transformed into the “New Testament hear the classes taught by Parham. Church” due to the effects of the Welsh Originally affiliated with the Evening revival which were being felt in Los Light Saints, Seymour had entered the Angeles at the time. The Lake Avenue ranks of the Holiness movement before Methodist Church in Pasadena was 1905 and freely accepted Parham’s also in the midst of a revival. cardinal teachings which now included Another important religious five points: justification, sanctification, influence in the city was Phineas baptism in the Holy Spirit with the Bresee, who had founded the “initial evidence” of speaking in Pentecostal Church of the Nazarene other tongues, divine healing, and in 1895 in an attempt to preserve the the premillennial second coming of teaching of holiness which he felt was Christ. dying out in the Methodist Church, a lthough Seymour denomination in which he had served William J. Seymour, the pastor of accepted Parham’s as a leading minister for some thirty the Azusa Street Mission. teaching on tongues years. Starting his work at the Peniel (glossolalia), he Mission in the very poorest section of Azusa Street. In the end, it was the diary did not receive the city, Bresee was repeating Wesley’s of Frank Bartleman and his reports in the experience in work of an earlier century in England the Holiness press that constituted one Houston.A Yet the mantle of leadership by ministering to the disinherited of of the most widely circulated records of in the fledgling Pentecostal movement Los Angeles society. His Nazarene what occurred at Azusa Street. In later was soon to be transferred from Parham followers were rapidly becoming the years, Bartleman gathered together his diary entries and articles written to William J. Seymour was the central various periodicals and published them in book form. figure of the Azusa Street revival... In his book, How Pentecost Came chosen of the Lord to spark the to Los Angeles: As It Was in the Begin- ning (1925), one feels the excitement worldwide Pentecostal revival. of the events at the old Azusa Mission. From the beginning, Bartleman seemed to Seymour, and the “place of blessing” largest Holiness church in America. to sense the historic significance of the from Houston to Los Angeles. In the black community, a rich Los Angeles Pentecost. From the first In 1906 Seymour received an social and religious life had developed meeting he attended in April 1906, he invitation to preach in a small black during the last years of the 19th century felt that a “worldwide revival” would Holiness church in Los Angeles with numbers of Methodist, Baptist, be the result. pastored by a woman preacher, a and Holiness churches located in the he story of Azusa Street Reverend Mrs. Julia Hutchins. When black community that centered around began in 1906 when he arrived in Los Angeles in the spring Bonnie Brae Street. In central Los William Seymour was of 1906, Seymour found a city with a Angeles, the First African Methodist invited to preach in population of some 228,000 persons Episcopal Church (AME) had settled Julia Hutchins’ Holiness which was growing at a rate of 15 into a new church building after leaving church. After delivering percent a year. Many strange religions its old premises on Azusa Street. aT sermon that proclaimed the “initial and a multiplicity of denominations Without question, William J. evidence” theory of the baptism in the occupied the religious attentions of Seymour was the central figure of the Holy Spirit, Seymour was locked out the city. Los Angeles was a melting- Azusa Street revival and will always of the church. The stranded preacher pot metropolis with large numbers be remembered as the vessel chosen was then invited to stay in the home of of Mexicans, Chinese, Russians, of the Lord to spark the worldwide Edward Lee until he could arrange his Greeks, Japanese, Koreans, and Anglo- Pentecostal revival. Yet, little that he return to Houston. But Seymour was American inhabitants. As Bartleman wrote has been preserved for posterity destined to spend the rest of his life described the city, Los Angeles was beyond his articles in the Apostolic in Los Angeles due to the tremendous “the American Jerusalem.” Faith paper which was issued from revival that began shortly thereafter.

WINTER 2005-06 AG HERITAGE 7 from a fire. In April 1906 it was a and one-half years at Azusa, services shambles, but adequate enough for were held three times a day—morning, the band of Pentecostals who began afternoon, and night. Tongues- holding services there. Only 40 by speaking was the central attraction, but 60 feet, the mission sometimes saw healing of the sick was not far behind. as many as 600 people packed inside The walls were soon covered with while hundreds of others looked in the crutches and canes of those who through the windows. were miraculously healed. The gift The Los Angeles Times first of tongues was soon followed by the reported the Azusa story in April of gift of interpretation. As time passed The vacant building at 312 Azusa 1906. Calling tongues a “weird babel” Seymour and his followers claimed Street that became the home of the Azusa Street revival. and Seymour’s followers a “sect of that all the gifts of the Spirit had been fanatics,” the front-page Times article restored to the church. The theory that forced Seymour created curiosity and bigger crowds A visitor to Azusa Street during out of Hutchins’ Holiness church was for the meeting. The “press wrote us the three and a half years that the revival new to Holiness circles in Los Angeles in 1906. Simply stated, it is that one A visitor to Azusa Street during cannot say that he has been “baptized the three and a half years that the in the Holy Spirit” without the “initial evidence” of speaking in tongues (as revival continued would have met the Church had done on the Day of scenes that beggared description. Pentecost). This was an offensive and revolutionary teaching, since practical- up shamefully” declared Bartleman, continued would have met scenes that ly all Christians claimed to be baptized “but that only drew more crowds.” The beggared description. Men and women in the Spirit—evangelicals at the time following is part of the Times report of would shout, weep, dance, fall into of conversion and Holiness people at April 18, 1906: trances, speak and sing in tongues, and the time of their “second blessing” or Breathing strange interpret into English. In true Quaker “entire sanctification.” The teaching utterances and mouthing a creed fashion, anyone who felt “moved by of a glossolalia-attested Spirit baptism which it would seem no sane the Spirit” would preach or sing. There became the centerpiece of Pentecostal mortal could understand, the was no robed choir, no hymnals, no teaching, with Seymour as the apostle newest religious sect has started order of service, but there was an of the movement. in Los Angeles. Meetings are abundance of spiritual enthusiasm. In lthough he had held in a tumble-down shack on the middle of it all was Elder Seymour, not yet spoken in Azusa Street, near San Pedro who rarely preached, and while in tongues at the time Street, and devotees of the prayer often kept his head covered in he was locked out of weird doctrine practice the most empty shoe box packing crates which the Holiness church, fanatical rites, preach the wildest also served as the pulpit. No offerings Seymour did soon theories and work themselves were taken, but a box nailed on the wall Athereafter in meetings that were held into a state of mad excitement in had a sign posted which said “Settle in the home of Richard Asberry on their peculiar zeal. with the Lord.” Money was freely Bonnie Brae Street. Home prayer Colored people and a taken out to give to the poor. Giving meetings soon gave way to front-porch sprinkling of whites compose was generous. street meetings which drew hundreds the congregation, and night Seymour was not the typical black of eager listeners to hear Seymour and is made hideous in the orator but so soft-spoken that he was his tongues-speaking followers. Soon neighborhood by the howlings considered a teacher and exhorter more the crowds became so large that larger of the worshippers who spend than a preacher. William H. Durham quarters were needed for the fast- hours swaying forth and back described Seymour as “the meekest growing group. in a nerve-racking attitude man I ever met.” As he preached and A search of the downtown Los of prayer and supplication. worked in the altars he would exclaim Angeles area turned up a vacant They claim to have the “gift “Be emphatic! Ask the Lord for church building on Azusa Street, of tongues,” and to be able to salvation, sanctification, the baptism in previously occupied by the Stevens comprehend the babel. the Holy Ghost, or divine healing.” He African Methodist Episcopal Church, also often exhorted, “Let the tongues but abandoned after receiving damage As the revival continued for three come forth.”

8 AG HERITAGE WINTER 2005-06 The tongues that came forth were seen to serve two purposes. One was as “the Bible evidence” of the baptism in the Holy Spirit, and the other was as “missionary tongues” that qualified the speaker to go to the place in the world where that language was spoken without having to study and learn the language. The songs sung at Azusa were the old familiar altar call songs used in the Holiness movement. The favorite hymn that was sung over and over was “The Comforter Has Come” by Frank Bottome and William J. Kirkpatrick. The words were prophetic: The Comforter has come, In the beginning in “Azusa” we had no musical instruments. The Comforter has come! › In fact we felt no need of them. There was no place for The Holy Ghost from heav’n, them in our worship. All was spontaneous. We did not The Father’s promise giv’n; even sing from hymn books. All the old, well known hymns O spread the tidings ’round, were sung from memory, quickened by the Spirit of God. “The Comforter Has Come,” was possibly the one most Wherever man is found, sung. We sang it from fresh, powerful heart experience. The Comforter has come! (p. 57)

Beyond the hymns and altar call songs, the most Brother Seymour generally sat behind two empty shoe striking and attractive music at Azusa Street was singing boxes, one on top of the other. He usually kept his head in tongues, often called “singing in the Spirit” or “the › inside the top one during the meeting, in prayer. There heavenly choir.” Many times the entire congregation was no pride there. The services ran almost continuously. Seeking souls could be found under the power almost would break into this Spirit song which amazed everyone any hour, night and day. The place was never closed nor who heard it. empty. The people came to meet God. (p. 58) eymour and his workers lived on the upper floor where there was a long The meetings started themselves, spontaneously, in testimony, praise and worship. The testimonies were never room that they called “the “Pentecostal › hurried by a call for “popcorn.” We had no prearranged upper room,” a place where seekers were program to be jammed through on time. Our time was sent to receive their own Pentecostal the Lord’s. We had real testimonies, from fresh heart- experience. They could enter only after experience. (p. 59) Sconvincing Seymour that they had been saved and The Spirit is laboring for the unity of believers today, for the sanctified downstairs. › one body, that the prayer of Jesus may be answered, “that Visitors to the mission claimed that they could feel they all may be one, that the world may believe.” ... We a “supernatural atmosphere” within several blocks of belong to the whole body of Christ, both in Heaven and on the mission. Sounds of shouting and rejoicing echoed earth. God’s church is one.” (p. 166) over the lumberyards, stables, and tombstone shops The “color line” was washed away in the blood. (p. 54) that surrounded the mission. There was an absence of › racial or class discrimination. Blacks, whites, Chinese, The above quotes are taken Mexicans, and even Jews attended side by side to hear from Frank Bartleman's book, Seymour and experience the phenomena of revival. How Pentecost Came to Los Angeles, 1925. Soon, what began as a local revival in a black church, became of interest to people all over the nation and around the world regardless of race. In a short time the majority of the attendance was made up of whites, but there was always complete integration of the races. Seeing this, Bartleman exulted “the ‘color line’ was washed away in the blood.” As the revival continued, it became apparent that Bartleman’s role would be that of reporter to the religious world about the Los Angeles Pentecost. His Frank Bartleman, an articles gained a wide audience across America and eyewitness of the Azusa Street revival. in other lands. Stories about Azusa Street in Way of Faith, God’s Revivalist, Christian Harvester and other

WINTER 2005-06 AG HERITAGE 9 periodicals were passed from hand to Canada, and Europe. They in turn “Apostle of Pentecost” to Europe, T. hand. spread the fire in other places. B. Barratt, canceled a planned trip n addition to Bartleman’s From North Carolina came to Azusa Street after receiving his reports and the negative Gaston Barnabas Cashwell of the Pentecost in New York City. Returning comments of the Los Angeles Pentecostal Holiness Church. After a to Oslo, Norway, in 1906 he opened the press, Seymour and his personal “crucifixion” over his racial first Pentecostal work in Europe. From Azusa Street leaders began attitudes, he asked the Azusa Street his ministry the torch was passed to publication of their own paper, blacks to pray for him. According to his Sweden, Denmark, England, Germany, IThe Apostolic Faith. It was sent free testimony, Cashwell “began to speak in and France. across the United States to any who tongues and praise God.” A few months Less directly the fire spread to desired it. At its height the paper was afterward in a meeting in Dunn, North Chile under the ministry of the American sent free to 50,000 subscribers. The Carolina, and a preaching tour of the Methodist missionary Dr. W. C. editors were two white women who South, Cashwell led several southern Hoover; to Brazil under the ministries worked in the mission in support of Holiness groups into the Pentecostal of Daniel Berg and Gunnar Vingren; to Seymour, Florence Crawford and Clara fold (the Pentecostal Holiness Church, Italy, Argentina and Brazil under Luigi Lum. The name of the paper was taken from Charles Parham’s Apostolic Faith “Pilgrims to Azusa” came from all movement. The connection between Seymour parts of the United States, Canada, and Parham was broken, however, in and Europe. They in turn spread the October 1906. Seymour had invited Parham, his “father in the gospel,” to fire in other places. preach at Azusa Street, but Parham’s negative messages and attempts to the Fire-Baptized Holiness Church, Francescon; and to Russia and other correct what he saw as abuses led to the Church of God (Cleveland, TN), Slavic nations under Ivan Voronaeff, a his expulsion from the church. From the United Holy Church of America, Russian Baptist pastor from New York that time onward there was a complete and the Pentecostal Free Will Baptist City. Mary Rumsey, who received the rupture between Seymour and Parham Church). Pentecostal experience at Azusa Street that was never healed. C. H. Mason, head of the in 1908, took the Pentecostal message Nothing was able to stop the Church of God in Christ of Memphis, to Korea in 1928. inexorable momentum of the renewal Tennessee, came to Azusa in November In time, opinion in the religious that issued forth from Azusa Street, 1906 and received the Pentecostal world became bitterly divided over however. “Pilgrims to Azusa” came experience. After returning to his the Azusa Street revival. Although a from all parts of the United States, church, the majority of the Church of significant proportion of the Holiness God in Christ was Pentecostalized. In movement accepted the Azusa Birmingham, Alabama, M. M. Pinson revival as signaling the long-prayed- and H. G. Rodgers, future pillars in for Pentecost, the majority rejected the Assemblies of God (organized Pentecostalism. The Fundamentalists in 1914), were baptized in the Holy rejected Pentecostalism and by 1928 Spirit under Cashwell’s ministry. When had disfellowshiped all Pentecostals Florence Crawford moved to Portland, from their ranks. The vast majority of Oregon, she took the Azusa paper, The mainline Christians either knew little or Apostolic Faith, and made that the name nothing of the movement, or dismissed for her new Pentecostal denomination. it as another heresy among the “holy A major Azusa Street pilgrim was rollers.” William H. Durham of Chicago who fter one hundred years later developed the “Finished Work” it is now possible theology that became the theological to gain a better basis of the Assemblies of God and historical perspective most Pentecostal denominations concerning the Azusa organized after 1914. Street revival. In From Azusa Street, the Pentecostal Athe years from 1906 to 1909, during Newspaper report from The Los Angeles Times, April 18, 1906. flame spread to Canada under R. the height of the excitement, it was E. McAlister and A. H. Argue. The impossible for anyone to be objective

10 AG HERITAGE WINTER 2005-06 about the events and the teachings 1,000,000 Pentecostal congregations in spoke in glowing terms of the renewal at the mission. For those who were the world, which make up roughly one in England. baptized in the Spirit and spoke in fourth of the world total of Christian The “third wavers” or tongues, the meeting was a foretaste churches and 26% of all the Christians “neocharismatics” generally trace their of a worldwide revival. For others in the world. origins to the classroom ministry of who rejected Seymour’s teaching, the The charismatic renewal, another John Wimber at Fuller Theological “winds of perdition” were blowing at outburst of Pentecostal activity, traces Seminary in 1981. This group is the Azusa Street “slum” mission. its origins to the ministry of Dennis comprised of mainline evangelicals he storm of charges Bennett, rector of St. Mark’s Episcopal and independents who experience signs and countercharges Church in Van Nuys, California in 1960. and wonders, but refuse to be labeled that swirled around Within a decade, this movement had as “Pentecostal” or “charismatic.” the controversial spread to all the 150 major Protestant t is a long way from Azusa Street revival mission made families of the world. to St. Peter’s and Canterbury, little impression on The Catholic charismatic renewal but by 2006 it is apparent that TSeymour and Bartleman. Though they movement had its beginnings in Pentecost came not only to Los recognized excesses and the occasional Pittsburgh in 1967 among students Angeles, but to all the cities and intrusion of spiritualists and mediums and faculty at Duquesne University, nations of the world. The greatest into their midst, they continued to spreading rapidly to Notre Dame, the Igrowth of Pentecostalism is now in see the revival as the beginning of an University of Michigan, and other Africa, Asia and Latin America with historic awakening. A prime feature of places worldwide. In 1975 over 10,000 the largest congregations in the world the services was the reading of reports counted as part of the Pentecostal/ from other cities, states, and nations charismatic renewal. In fact it has been where the revival was spreading. It was said that Pentecostalism is now “the Bartleman’s opinion that the revival religion of choice in the Third World.” unleashed at Azusa Street would be “a “We belong to the whole body world-wide one without doubt.” of Christ,” a phrase Bartleman used, In the years after 1906- might well be applied to the band 1909, Seymour remained as pastor of worshipers who gathered together at Azusa Street. After his death in in the Azusa Street Mission in April 1922, Seymour’s wife carried on of 1906. They never belonged to an services for a few more years until the organized denominational group. None mission was torn down in 1931. The of the large Pentecostal denominations hallowed old building was offered to of today, such as the Assemblies of God a major Pentecostal denomination in or the Church of God in Christ, can lay C. H. Mason, founder of the Church case they wished to maintain it as a of God in Christ, was baptized in an exclusive claim to the mission. It Pentecostal shrine. The leaders of the the Spirit at Azusa Street in 1906. belongs to the whole body of Christ. church refused because they “were Seymour cannot be claimed only by not interested in relics.” However, in Catholics gathered in St. Peter’s the blacks, or the Pentecostals; he the 1990s the Bonnie Brae house was Cathedral in Rome to celebrate the belongs to the whole body of Christ— restored by Bishop Charles Blake and Pentecost season. In a memorable of all nations, races, and peoples. And the West Angeles Church of God in service, these charismatics rejoiced as the baptism in the Holy Spirit, with the Christ. It is the only original building Pope Paul VI gave his endorsement to accompanying gifts and graces does left to remind future generations of the the movement. At the climax of that not belong only to the Pentecostals, but revival. service thousands spoke and sang in to the whole body of Christ—indeed As the 100th anniversary of the other tongues. unto “as many as the Lord our God Azusa Street revival is commemorated In 1978 a similar Pentecostal shall call” (Acts 2:39). in 2006, it is possible to reflect on the service was conducted in Canterbury importance of this watershed event in Cathedral in England. About Vinson Synan, Christian history. By this centennial 2,000 Spirit-filled Anglicans and Ph.D., is dean of the School of year, there are estimates of the number Episcopalians rejoiced in the Spirit as Divinity, Regent of Pentecostals, charismatics, and tongues and prophecies came forth in University, neocharismatics in the world that the venerable seat of the World Anglican and author of approach the 650,000,000 mark. It is Communion. Archbishop Donald many books on Pentecostal reported that in 2006 there are over Coggin addressed the Conference and history.

WINTER 2005-06 AG HERITAGE 11 A view of downtown Los Angeles in 1912.

This article is an abridgement of “The Use of Public Materials for Instruction on Pentecostal Origins.” The full article is available on the Flower Pentecostal Heritage Center website: www.agheritage.org/ heritage/webextras.cfm

By Cecil M. Robeck, Jr. or a number of years, I have Indeed, it is my contention that their use can greatly worked on Pentecostal origins in Los Angeles enrich the field of Pentecostal studies. Admittedly, the quest

and its suburbs in the first decade of the 20th for such documents, and the small amount of information century. As I surveyed the landscape of available one may obtain from any single document, may seem as resources, however, I found myself continually though the payoff is not worth the effort. But my own F frustrated by the lack of imagination shown in most attempts search for materials in the Los Angeles area has proven to to tell the story of the Azusa Street Mission, and in the be incredibly valuable. perpetuation of errors in the accounts that have been given, William J. Seymour came to Los Angeles at the simply because those who have sought to tell the story invitation of a woman named Julia W. Hutchins. She had did not take advantage of the many public resources that founded an unnamed mission near the corner of East 9th and are available. Far too many stories, I found, were based Santa Fe Streets. No one had ever listed the address of the uncritically upon a relatively small number of oral or written mission, and the City Directory for Los Angeles in 1904, accounts, many of them highly biased in one direction or 1905, and 1906 did not note its existence. It was the Sanborn another. As a result, I began to search for other possible Map that made possible the location and identification of resources. What I found, in the plethora of public documents the site, revealing it to be half of a larger building that was available, holds implications for similar studies in many shared with a billiards parlor. It also gave the address of the regions of the nation in which Pentecostalism emerged, facility. especially before 1920. The Azusa Street Mission began when a small African- Public documents do not tell the complete story of American Bible study led by William J. Seymour outgrew its Pentecostal origins in any location, though their ready facilities. For a week following the outpouring of the Spirit availability to the person who is willing to spend the time in April 1906, the group continued to meet at 214 North in cities such as Chicago and Zion, Illinois; Houston, Texas; Bonnie Brae Street in Los Angeles, at first inside the house, Denver and Colorado Springs, Colorado; New York City; then from the front porch. If you visit the site today, the Portland, Oregon; and elsewhere make it possible to re-write house is still present, though photographs from the period with considerable detail, much of the Pentecostal origins show that some changes have been made to the house. The story in the United States. Sanborn Map, however, helped me to see the neighborhood

12 AG HERITAGE WINTER 2005-06 Courtesy of The Miriam Matthews Collection as it was. The map issued in 1906 clearly displayed the buildings and the vacant lots. The Asberrys owned two lots on the street, and Jennie Evans Moore owned one. Thus, the shouting that they did from the front porch of the house was highly unlikely to disrupt the neighborhood. I found the Sanborn Maps of the Azusa Street area to be invaluable for my understanding of the neighborhood at large. The Sanborn Map issued in 1888 revealed the original name of the street to be Old Second Street. While today the street has been narrowed to little more than an alley, it is clearly the case that it ended at approximately the same place as it currently does. It was never more than one block in length, and in this map, it dead-ended into what must have been a relatively new phenomenon of a Stevens African Methodist Episcopal Church, about 1900 street paving company, with piles of coal and heavy was constructed where the house stands on this map. The equipment. next Sanborn Map, published in 1894, shows several points small house sat on the front of the parcel of of continuity and change in the neighborhood. The biggest property under study, with the address given changes are the renaming of Old Second Street to Azusa as 87 Old Second Street. A marble works Street, and the adoption of a new numbering system with business, specializing in tombstones, stood Main Street marking the East and West division in the city. A on the southeast corner of Azusa Street and A new building now stands at 312 Azusa Street, and San Pedro. Many of the lots near the house were populated a check of the City Directory indicates that it is Stevens with orange trees. This map shows the property surrounded African Methodist Episcopal Church. It is possible to by citrus orchards. The lot on the northeast corner of identify a staircase at the north end of the building. The Azusa Street and San Pedro stood vacant. On the right of house has been moved further back on the property and the map a Southern Pacific railroad spur is clearly visible. the City Directory reveals that the house served as the If one compares the addresses given on the map to the parsonage from 1898 onward. The citrus groves have corresponding names found in the City Directory, it becomes largely disappeared and on the southern side they have been clear that the neighborhood is predominantly Jewish, though replaced by lawn. The smell of orange blossoms and the a number of other names were mixed among them. serenity of the orchard are rapidly being replaced by the Shortly after the publication of this map in 1888, the banging of railroad cars and the smell of light industry. house on the lot in question was moved to the rear of the The City Directory shows fewer Jewish names, and property and Stevens African Methodist Episcopal Church more racial and ethnic diversity in the neighborhood,

WINTER 2005-06 AG HERITAGE 13 including African-Americans, Germans and Scandinavian HALL 1ST, CHEAP.” The transition of the neighborhood names, and a couple of Japanese. There are a growing had continued. A growing lumberyard to the south and number of boarding houses and small businesses, including east of the property now replaced a once sprawling lawn. canneries and laundries, moving into the immediate area by The marble works business, specializing in tombstones, this time. The property marked “YARD” at the right of the still stands on the southeast corner of Azusa Street and San map is the beginning of the lumberyard that will come to Pedro, while a livery and feed supply store dominates the dominate the area within a short time. northeast corner. The Southern Pacific spur now curves The only known photograph of the church is a dark through the lumberyard to service this business. photograph, but it shows two interesting features. First, it References made to the Russians who were employed clearly shows the original staircase, which reveals that the in the lumberyard, the testimonies given by some of the men original sanctuary was on the second floor of the building. who delivered lumber to job sites, but timed their arrival at Secondly, and perhaps less obvious, is the fact that the the lumberyard so that they could visit the Mission during original roofline clearly indicates a steep pitch. There are the noon hour becomes more understandable. With this map, three gothic style windows with tracery lines as well. the picture becomes clear as to why they were even in the he congregation that inhabited Stevens AME vicinity of the Mission. It also becomes clear why some Church soon became the largest African- contended that the Mission was in a “slum,” though it might American congregation in Los Angeles, and in actually have been better described as an area of “light 1903 it moved to a new facility at 8th Street and industry.” T Towne. The Los Angeles City Directory shows When, in April 1906, the people who had been meeting that the congregation at that time also renamed their church, at the house at 214 North Bonnie Brae Street decided First African Methodist Episcopal Church (FAME). Before The Azusa Street Mission at the time it was purchased in 1906 the congregation had decided what to do with their Azusa Street property, local newspapers reveal that an arsonist, wreaking havoc throughout the city over several nights, set the vacant church building on fire. The result was a greatly weakened structure whose roof was completely destroyed. The congregation decided to turn the building into a “tenement” house, and subdivided the former sanctuary into a series of rooms separated by a long hallway that ran the length of the building. The stairs were removed from the front of the building, while access to the second floor continued to be gained through a rear stairwell. The lower level was used to house horses and equipment used by a contractor, including lumber and nails. In 1906, a new Sanborn Map was issued. On this map, the building was marked with the words “Lodgings 2d,

14 AG HERITAGE WINTER 2005-06 to look for a building into which they could grow their demolished, leaving Mr. De Coe nonplussed. In response, congregation, they found the building at 312 Azusa Street he filed suit against the church in the Municipal Court of the had been listed for sale. A photograph taken about the County of Los Angeles (Case No. 231701), for loss of time time that the congregation chose to move into the building and materials. The judge ruled in his favor. The church was shows the “For Sale” sign posted high on the east wall of ordered sold, and public documents mark this transaction. the building. William J. Seymour, pastor of the Azusa Street Once again, the Sanford Map of 1936 documents the story; Mission, and a few trusted friends, met with the board of the lot is now vacant. First AME Church and negotiated a lease with an option to he property was scheduled for public auction purchase the building at 312 Azusa Street. and advertised by the Municipal Court in the Los The photograph reveals what the 1906 version of the Angeles Daily Journal. Mr. De Coe was the only map indicates that the pitched roof was not replaced, but person who bid on the property and by August rather, a flat roof was put on the building. The staircase T 1931, he had been declared the purchaser of the that had stood at the front of the building was removed. In property at the price of $1986, now estimated to be worth a sense, this suited the needs of the Azusa Street faithful $50,000, and the Municipal Court issued a bill of sale. because they were willing to meet in the “stable” portion Mrs. Seymour and the duly elected officials appealed the of the building, providing upstairs access to those in need case to the Superior Court of the State of California (Case of prayer, to the church offices, and a place to house Pastor No. 324056). There the decision was reversed, and Bishop Seymour. Griffith, David Emanuel and Mr. De Coe were revealed by Articles of Incorporation were filed with the State of the judge to have attempted to defraud the congregation. California on March 9, 1907, and are available from the The story of the Mission would be incomplete without State of California. The Articles of Incorporation were these case records, and they reveal a great deal about the amended May 19, 1914. The church negotiated the purchase way the Mission conducted its business, the way the courts of the property, and it was given the necessary cash to retire intervened, the humility and trust that the Seymour group the mortgage in 1908. The purchase of the property for had demonstrated throughout the months long incident, $15,000 was completed in 1908, and subsequently recorded and the level to which the Griffith segment was willing to by the County of Los Angeles on April 12, 1908. stoop to defraud the legitimate congregation of its place of t first blush, such public documents might worship. not mean a great deal, but they reveal the The building now gone, and the congregation declining, purpose(s) of the Mission, the names of Mrs. Seymour was forced to take a loan in order to cover the the officers who served on the board of the taxes on the property. Subsequently, she was unable to pay A church (Richard Asberry, Louis Osterberg, back the loan in a timely manner, and the bank foreclosed James Alexander, John Hughes, and Reuben Clark) together on the property. In June 1938, in Case No 397348 in the with their home addresses, and the date of their election to Superior Court of the State of California, the property was the board (March 8, 1907). lost in the foreclosure to Security-First National Bank of These documents became much more important when, Los Angeles because of nonpayment of the $2000 loan. in 1931, a man identified as Ruthford Griffith together with Once again, court documents reveal the hopes and dreams of David Emanuel attempted to overthrow Mrs. Jennie E. M. Mrs. Seymour and her followers, the desires of the banking Seymour as pastor of the congregation, as they went about association, and the demands of the law. All of these records Los Angeles claiming that they were the true leaders of the are available as public documents whose use can enrich the Apostolic Faith Mission. In the midst of this early 1931 entire story. battle, the Building Department of the City of Los Angeles declared the building unsuitable for further use as a church unless and until changes were made to the structure that Dr. Cecil M. Robeck, Jr., is would make it safe. Mrs. Seymour moved out, and the the foremost authority on Apostolic Faith Church moved with her. the history of the Azusa Court documents indicate that in May 1931, the self- Street revival. An ordained Assemblies of God minister, proclaimed “Bishop” Ruthford Griffith and his treasurer, Robeck serves as Professor David Emanuel, engaged Mr. Thomas De Coe to remodel of Church History and the Azusa Street Mission for their use. The contract was Ecumenics and Director of not negotiated by the duly elected board and it was not the David J. du Plessis Center authorized by the pastor, Mrs. Seymour. for Christian Spirituality at Fuller Theological Seminary, As a result, a battle ensued in which Mr. De Coe daily Pasadena, California. padlocked the building, and Mr. Richard Asberry daily broke the padlock. The Seymour faction had the building

WINTER 2005-06 AG HERITAGE 15 Interview with Dr. Cecil M. Robeck, Jr. By D. Allen Tennison On December 7, 2005, D. Allen Tennison sat down with Dr. Cecil M. Robeck, Jr., the author of The Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement Ë (Thomas Nelson, 2006). Over the course of three hours, they talked about his thirty-year odyssey with this subject. What follows is part of that discussion. TENNISON: What initially think only of a place where they went intrigued you about the Azusa and met God, at best, an event. They Street revival, and how is it don’t think about it as anything that fits that you decided to focus your within a larger context. attention on this particular First, there is the context of a story? congregation, an ongoing, living ROBECK: One of the reasons I chose congregation. It is a mixed congre- to work on Azusa Street was because gation, though dominantly African- no one else had done it. I was surprised American in its membership. Second, to realize that the only real source there is the context of Los Angeles that anybody could cite was Frank which at that time was a burgeoning Bartleman’s book, How Pentecost city. I thought that the best place to Came to Los Angeles. When I stopped begin was to ask where did this black to read it carefully, I found that he had man, William Joseph Seymour, who Dr. Cecil M. Robeck, Jr. only one full chapter on the Azusa pastored this church though three years Street revival, with other bits and of revival, come from? What were the pieces spread out in two or three more factors that contributed to his ability to chapters but essentially that was it. envision a multiracial and multiethnic It wasn’t until 1981 that Douglas church in a period when Jim Crow laws Nelson helped us realize that there were on the rise around the country? were many more resources out there One of the most difficult obstacles than any of us expected. After reading was that there were an enormous his dissertation, I thought I would keep number of daily newspapers in Los working on the subject and maybe Angeles that had to be studied. When someday would come a book out of it. I realized that the revival had begun What I did not expect was to find the in Los Angeles but had spread rapidly D. Allen Tennison hundreds of resources or the richness into local suburbs, I found that I had and fullness of the story that I found. not only to scour the Los Angeles That has kept me going. After 30 years, newspapers, but also all of those of the it still is a passion of mine. It won’t let surrounding areas. me go. Then I had to look at neighborhood TENNISON: What were some questions. There were many, many of the obstacles you faced in resources—public documents, census bringing the story to life? materials and city directories, deeds ROBECK: I think the biggest obstacle and articles of incorporation, even was to know where to begin the story. descriptions of properties that you can It is difficult to know how one picks get only from looking at maps. I had to up a revival. My sense is that when think about all of these things because people read about Azusa Street, they most of them gave me only one or two

16 AG HERITAGE WINTER 2005-06 little tidbits that had to be fleshed out. about our encounters with God or the in which I think that the revival has been It was a matter of taking thousands of ways we act when we encounter God. undervalued and underappreciated. minute details and weaving them into a TENNISON: Why do you believe Pastor Seymour was black and story that was both true and fascinating that the Azusa Mission held the majority of the members in the to the reader—a lot of fun but a lot of such a prominent place in early congregation were black, and there work. Pentecostalism, and by way are still many white Pentecostals who TENNISON: What has this of contrast, why weren’t other don’t want to think seriously about research cost you personally? revivals such as the Dallas what we might or might not owe to any ROBECK: Pursuing this story has cost or the Chicago revivals able African-American. Social, political and me thousands of dollars as I purchased to replace it or equal it in the personal factors all enter into this story books, made photocopies, and spent hearts of Pentecostals? of Pentecostal origins, and we simply several thousand hours pouring over ROBECK: This revival more than must take all of these factors seriously. documents and tracing down clues. any other captured the imagination In my exploration of Pentecostal But it has also cost my wife and four not only of Frank Bartleman but also origins, the one place that gave itself sons a great deal. One example will the secular and religious press. It also away most completely is the Azusa suffice. My four sons know just how sent out many more evangelists and Street Mission. I think that this simple difficult it has been for me to juggle all missionaries than any of the revivals fact has captured the minds and hearts of my work commitments, as well as my research and writing commitments, This revival more than any other with being a father and a husband. captured the imagination not only of When we went on vacation year after “ year, they always knew that dad had Frank Bartleman but also the secular to have half of the day to write and the other half of the day to do something and religious press. with them, so half of their vacation was did at that time. I don’t know how of many people in ways that some always used up in my work, and that many people Mrs. Woodworth-Etter ”other revivals never did. was almost always Azusa Street. My or William Durham fostered into TENNISON: In what ways is sons and my wife paid an enormous ministry or sent out as evangelists and the Azusa Street mission and price for me to engage this vision missionaries, but they are very few by revival an African-American and bring it to fruition, and I am very comparison to what came out of Azusa story, and in what ways is it a thankful that they still love me and Street. Even Charles Parham talked Pentecostal story? Should it be stand with me. a great deal about sending people viewed primarily with respect TENNISON: How has it benefited out, but he never really did it, while to its importance to African- you personally? Seymour was clearly an activist. When American religion or with ROBECK: Part of my quest has always people started going out, things began respect to its importance been a question about Pentecostal to happen. Their excitement with what to Pentecostal history? identity. What does it mean for me to God was doing through them surely ROBECK: Clearly it is an African- be a Pentecostal? What do I owe to encouraged others to follow in their American story. African-Americans my forebears? I am a third generation footsteps. were dominant at the mission from minister in the Assemblies of God, and If you add to the many stories beginning to end. There were extended as a historian, I know that I have not that circulated in the secular press, periods of time (July 1906 through become who I am by myself. I feel the stories circulated in Azusa Street’s the end of 1907) when the majority that this study has been an opportunity newspaper, The Apostolic Faith of the congregation was white and for me to give back something to the [Los Angeles, CA], with its global Latino, but over all, African-Americans community that brought me to faith. I circulation, people were immediately dominated. What that means is that in daresay that it has given me a greater connected with one another. They tried a sense, there were two congregations appreciation for what God is capable to reproduce in their towns and cities, present there. There was the stable of and a greater respect for people with among their churches, what was going ongoing membership that was about whom I differ over the ways we talk on in Los Angeles. Still there is a sense 40 to 50% black, 40% white, and 10 to

WINTER 2005-06 AG HERITAGE 17 Ë Interview

20% Latino and others. And there was ultimately influenced the birth of the and police came in, separated, and even a large number of white folk who came first African independent churches that arrested people because they cared so from elsewhere to see for themselves were Pentecostal in nature. much about what they were arguing. So what was going on at the Mission. I would have to say, the story is I think it is both an African-American Attendance was sometimes said to be also a Pentecostal story. Without Azusa story and a Pentecostal story, and I more white than black, largely I think Street, I wonder whether Pentecostal don’t know how to separate the one because of the visitors, though the revival would have really taken off the from the other. Mission was always known in the local way it did. I think it would have been TENNISON: Can you elaborate press as the “Negro” church. a very different kind of Pentecostal on the ways in which the Azusa Many of the things that took place revival. It might have been more of Street Mission was a religious at the Mission that were criticized by a Southern revival, and I don’t know experiment? people such as Charles Parham, like if the Assemblies of God would have ROBECK: I am convinced that we singing in tongues, may be traced back even come into existence except as a need to be more generous to the people to the kind of singing and praying very Southern church, possibly based of the Azusa Street Mission than we that went on in the praise houses of in Arkansas and somewhat parallel to need to be with the current generation African-American slaves. The style of the Church of God. of Pentecostals. The reason is simple. preaching, with people shouting “Amen” Azusa Street contributed more The church as a whole did not offer and “Hallelujah” that turns the sermon substantially to the national character any clear understanding of what a Pentecostal church should be like. Without Azusa Street, I wonder Today, publishing companies put out whether Pentecostal revival would have a steady stream of books on how to “ start a Pentecostal congregation, how really taken off the way it did. to preach a Pentecostal sermon, how to develop Pentecostal cell groups, into a conversation, was long a part of the Pentecostal” movement than say how to lead Pentecostal services. Such of the African-American experience. the Church of God has. Its strength things did not exist in 1906. So when Similarly, Pentecostal music is clearly has always been south of the Mason- people start reacting or responding in in debt to African-American musical Dixon Line and east of New Mexico. certain ways, Pastor Seymour must style. I think that our widespread use The Assemblies of God was the earliest ask himself, “How do I get help? of drums, the rhythmic aspects of our Pentecostal denomination to become a The only way I know to get help is to worship, which were denied any role national fellowship (the Church of God experiment.” in many other denominations, are part in Christ would also claim that position Experimenting means you make of an African-American contribution to in the 1920s with the migration of mistakes—you try, and sometimes Pentecostalism. many African Americans to the cities). you fail. You try and sometimes you I also want to argue that Azusa That is because it brought together succeed. Pastor Seymour was clear Street was the locus by which the a number of pieces that had been that Scripture was his norm. There largely African-American, Church of touched by the Azusa Street Mission is a certain pragmatism about him, God in Christ became a Pentecostal (Los Angeles, Indianapolis, Cleveland but there is also this recognition that denomination. The Mission was and Akron, and the whites associated there is a rule or a canon or a standard also the locus for sending out the with the Church of God in Christ after by which things need to be judged. largest number of African-American July 1907). Thus, if a teaching or an action was missionaries in the early years of the It is also a Pentecostal story glorifying to Jesus and it didn’t cause movement. That is a story that has been because it becomes the most dominant real problems in the church and if it ignored in every history of missions place where Pentecostal theology was were consistent with Scripture, Pastor that has been written to this point. I most publicly debated. There was all Seymour allowed it. made a point in my book, to remember this experimentation that went on at the Then there were the debates the African-American missionaries Mission; there were all these wild ideas among the people. One of the difficult who established a vital congregation in that got debated right in the middle of a things for Pentecostals to understand Monrovia, Liberia that nobody has ever sermon or in the middle of a testimony this side of Azusa Street, for instance, documented in any real, substantial service. There were actual fights that is the real lack in any understanding way. These missionaries may have developed in the middle of the service, of a theology of speaking in tongues.

18 AG HERITAGE WINTER 2005-06 Is it only a gift, or is it a gift and an and filled with His Spirit, possesses a On the one hand, this evidence? What does it mean for it wonderful testimony, establishes a individualism is a strength. It allows to be an evidence, and what kind work, and decides to bring it into the for rapid growth and expansion. On of evidence does it provide? Is it a Assemblies of God, we will recognize the other hand, because you are free foreign language? Is it gibberish? Is not only that work but that person. I from any kind of denominational it a special language that God gives to am proud of that, and I think that it is control or accountability, it has been you? Is it angelic speech? Is it a prayer directly related to the way Azusa Street the movement’s primary weakness. language? If it is a language, can it be looked at credentialing. There is no sense that you are part of written, or signed? TENNISON: How did the anything bigger than yourself in the No one had all the answers at independence of the Azusa long run. I think that we have explored that time. Seymour made it possible Street Mission impact early and exploited the strength side of our to test these various theories out. He Pentecostalism? independence, but I think we have was willing to say that we do not yet ROBECK: Early Pentecostalism failed to appreciate its weaknesses, and have all the answers. We need to study developed out of the most radical wing that fact hurts us to this day. these things. We need to debate these of the Holiness movement in the U.S. TENNISON: You title the last issues. And we do not necessarily need It was radical in the sense that most chapter of your book, “The to bring closure to these debates for of these people came out of the camp Fire Begins to Cool.” What do all time. We need to be open to the meetings and revivals of the late 19th you believe the eventual end ongoing work of the Holy Spirit who century with little to no denominational of the Azusa Street revival leads us into all truth. oversight. The Holiness movement was has to say about the nature TENNISON: How has the Azusa at first a movement of such groups and of Pentecostalism as a revival Street revival as a religious only later did some of these camp movement? Can Pentecostalism experiment influenced meetings develop into denominations. be sustained as revival? Pentecostalism as a whole? When you have this kind of frontier ROBECK: I am convinced that ROBECK: It seems clear to me that mentality, you can go out and do your revival is intended to provide a much of Pentecostal theology received own thing. When you couple that with periodic shock or jolt that is intended great impetus from what people saw American individualism, when you to bring life where there is no life or and encountered at the Azusa Street couple that with the kind of rhetoric where life has become so marginal it Mission. Azusa Street fleshed out our that was preached on the frontier, you needs to be revived. That is all it is theology of tongues, the theology of can end up with a very independent, intended to be. But the expectation initial evidence, and the theology of individualist, and entrepreneurial that revivalism is the normal way of whether or not tongues were necessarily movement. life, I believe, is wrong. I don’t want a known language. It helped us to to be misunderstood here. At times, see more clearly the balance between revival is absolutely necessary! But my prayer for healing and the role of the sense is that revivalism has, at times, medical profession. been way overdone in our tradition. I It contributed substantially wouldn’t want to put an end to revival, to our heritage as evangelistic and but I do think that we overemphasize missionary-oriented Christians. What revivalism in our rhetoric. Revival Azusa Street proves is that God can typically brings evangelism to the fore, use virtually anybody, and it doesn’t it brings missions to the fore, and those matter what color you are, what gender are very good things. you are, or what your educational It has little to offer, however, in status is. I am very proud that in the the ongoing discipleship of people Assemblies of God we have a bylaw once they have been saved. I want to that allows for ordination regardless know what we can do with Christians of one’s level of education. Of course, once we have had them for more than we expect education and we do expect six weeks. I think we have frequently people to be able to articulate a little failed to disciple our people to think bit more than their testimony. But if a Sign for Azusa Street in downtown and act constructively and clearly on person has been transformed by Christ Los Angeles. anything other than revival, and this

WINTER 2005-06 AG HERITAGE 19 Ë Interview poses huge problems to the staying surely deserved. been places where it is not safe to power of our young people in It is difficult for younger go, where I have had to have police particular. Pentecostals today to believe that we escorts, where we have had undercover TENNISON: What is the thing have ever been marginalized. We may military people sitting there waiting that, in your thirty years of be the brunt of the occasional joke at for terrorists to attack our meetings, research, has surprised you the water cooler at work or something and I have worshipped in places where most about the Azusa Street like that. But to be dragged through the machine guns have been trained on Mission, the thing that was the streets in a public way; to be arrested the congregation, where armed guards most unexpected? or ridiculed because they did things stood within 6 feet of me with pistols ROBECK: I have had so many that were counter to American culture drawn as I tried to sing and pray. surprises along the way it is difficult at the time; allowing women to preach; Those things were present in to name just one. I didn’t expect to encouraging the free mixing of blacks, different ways at the beginning of the find the huge amount of secular and whites, and Latinos; to be marked as an twentieth century, but I don’t ever hear religious coverage that was given to insane, crazy people; marginal people; people crying that they were afraid this particular mission over against strange people; weird people—every to act. They went where there was every other church in the city of Los adjective you could possibly think of no medical help, where there was no Angeles. I was also surprised to find and then some. I was really struck insurance, where there were deadly the level of criticism that was prevalent by how deep the persecution of these diseases, where there were people who in so many of those accounts. It raised people ran, and that helped me to would rather see them dead than not. an already high level of appreciation appreciate the price these people paid Yet they went because it was clear to for my brothers and sisters at Azusa for me to be who I am. I couldn’t be them that God was capable of taking Street to an even higher level of who I am without them. care of them, and if they didn’t come appreciation for what they contributed I also think that the level of faith back that was the Lord’s problem, not to the tradition in which I have lived that people had in God’s ability to theirs. That kind of faith is incredible, my entire life. I was very surprised to take them somewhere and bring them and I don’t see much of that today. It find the level of marginalization they back was a big surprise. I travel a lot has forced me to think about my own had to endure, though some of it was in the developing world, and I have level of faith and commitment.

Azusa Street Tour Photos

Dr. Mel Robeck (right) conducting Mel Robeck (left) and Wayne William Seymour’s tombstone at a tour at Azusa Street during the Warner, standing in front of the Evergreen Cemetery in East Los Pentecostal World Conference held Bonnie Brae Street house in Angeles. in Los Angeles in May 2001. 1988.

20 AG HERITAGE WINTER 2005-06 For me it has been a spiritual imagine what is was like when it was adjacent to the Pasadena Freeway journey as much as anything. It is not still a dirt road and people came from (110). Arroyo Seco Park still looks simply history written for the sake of around the world to meet the Lord. I much the way it did in 1907. I try to history. These people are part of my have a series of maps which show the get people to imagine what it was like story—they are my people—which is property as it stood at four different to have a racially-integrated, half mile why I feel so comfortable with black periods in the life of the mission so you long expanse of tents, carefully laid Pentecostal worship or with Hispanic can see the change in the neighborhood out, where people brought their cows Pentecostal worship. I don’t care that from orchards (one of the original and their chickens, where they fixed they are different from me. I rejoice in grapefruit trees still stands there), to their own meals or ate together in a big their freedom and in the generous gifts lawns, to light industry, to the tearing tent cafeteria, and they held meetings they have offered to me in themselves. down of the mission, to the building in a tent that would hold as many as TENNISON: You have led of the current site. This helps people two thousand people. many people on a tour of early understand that this was not a slum; it We conclude the tour about Pentecostal sites in Los Angeles was not a skid row which is the way two blocks away at Echo Street near for several years. Would you that it has sometimes been portrayed. Avenue 60, the home of Pisgah and describe a typical tour that you I take them next to Clifton’s Dr. Finis Yoakum, a Pentecostal who lead? Cafeteria at 7th and Broadway, for participated at Azusa Street, at the 8th ROBECK: I begin my tour with an lunch. It is a historic cafeteria founded and Maple Mission, and had his own overview, an introductory lecture about an hour in length with a variety of I was really struck by how deep the photographs of people, maps, and key persecution of these people ran, and that documents that were important in the “ life of the Azusa Street revival. The helped me to appreciate the price these Richard and Ruth Asberry home at 214 North Bonnie Brae Street where people paid for me to be who I am. the Spirit fell on April 9, 1906 is my by evangelicals, and for decades Pentecostal outreach from Highland second stop. I usually spend 15 or 20 it has been a place of evangelism. Park that was involved in ” ministering minutes talking about what took place It is also the place where the Full to drug addicts, alcoholics, prostitutes there, helping people understand what Gospel Business Men’s Fellowship and the poor. It provides a backdrop the neighborhood was like in 1906. I was founded. It gives a chance for where I can talk about our Pentecostal also like to provide the opportunity for people to be refreshed and fed in a heritage, a heritage of empowerment participants to pray and to sing at this place that has a historic significance in the Spirit-filled life, but also one of place where the Holy Spirit was first to Pentecostalism, but it also exposes racial equality, full rights of ministry poured out in Los Angeles. these pilgrims to the streets of Los for women, the concern for evangelism The next step is to take them Angeles. For many Pentecostals, it is a and mission as well as social justice. downtown to the site where the Azusa sort of urban immersion, since they are I’ve taken over 7500 people on Street Mission stood (it was torn down forced to see the homeless, the poor, this tour, which runs from 6 to 7 hours in 1931). It can be found between 2nd and many Latinos up close. long. I have found that Pentecostals and 3rd Streets along San Pedro St. The Following lunch, I take them are interested in their history, and this Mission sat on what is currently the to the Evergreen Cemetery in East tour allows them to study that history cultural heart of the Japanese-American Los Angeles, to visit the gravesite through the ancient Christian tradition community. There, on Nogouchi Plaza, of William Joseph Seymour and his of pilgrimage. There is spiritual value there is space to sit and talk about wife, Jennie Evans (Moore) Seymour. to be received by undertaking such what went on at the Mission. I like to There are a number of Azusa Street journeys to such sacred sites. describe a typical service, talk about people who were laid to rest in that some of the testimonies, the kind of cemetery, people like the Asberrys, and D. Allen Tennison has served as an songs that they sang Ivey Campbell, who took the message adjunct faculty member in church I like them to see that piece of of Pentecost to Ohio and western history for Asbury Seminary, Vanguard property in context. It is three blocks Pennsylvania in December 1906. University, and Azusa Pacific University. He is a Ph.D. candidate from the original Catholic Cathedral; We then travel to the camp meeting at Fuller Theological Seminary and it is four blocks from the business ground of the Azusa Street Mission, serves part-time on the pastoral staff center of the city. I like to help them between via Marisol and Avenue 60 of Covina (CA) Assembly of God.

WINTER 2005-06 AG HERITAGE 21 Azusa Street Scenes By A. W. Orwig A. W. Orwig, a former Methodist minister baptized in the Holy Spirit at the Azusa Street Mission, shared his experiences at 312 Azusa Street in the following account, adapted from the first published history of the Pentecostal movement: Bennett F. Lawrence, The Apostolic Faith Restored (St. Louis, MO: Gospel Publishing House, 1916), pp. 77-89.

It was in September, 1906. I Saturday until my heart burned within some for pardon and others for deeper had heard of the meetings during the me, and I said to my wife, “I am going experience in God, by whatever name early part of the same year, when to Azusa Street Mission on Sunday and the latter might be called. Often it was there was “no small stir” concerning see and hear for myself.” termed sanctification, holiness, or the them. The daily papers of the city I arrived at ten o’clock, and at that baptism of the Holy Ghost. had characterized them as scenes of early hour found the house practically Quite prominent was the teaching wild fanaticism, enacted by ignorant full, with many more coming later, that the baptism in the Spirit was upon and crazy people. Especially was the some glad to secure standing room. I the sanctified life, and evidenced by the reputed speaking in unknown tongues remained until one o’clock, returned at speaking in another tongue, however bitterly denounced as a fraud, and two and stayed until five, thus spending brief, as on the day of Pentecost. Not was sacrilegiously caricatured. Besides six solid hours on that one day. And I all, however, who gladly attended the meetings and derived profit thereby, Many ... were smitten to the floor by the fully or at all accepted this teaching. Nor did they specially identify themselves power of God, and often wrestled in agony with the movement, although often and prayer until they found that for which endorsing it in general terms. The subject, or doctrine, of divine they sought ... healing received special attention, and many cases of deliverance from various this, many church members spoke was more than ever persuaded that the diseases and infirmities were more or disdainfully of the meetings, some movement was of God. less continually reported. Likewise was declaring them to be of the devil. This I will not now attempt to describe the doctrine of the premillennial coming naturally influenced others to condemn sermons, testimonies, prayers and of Christ ardently promulgated. them. Some, however, suspended songs, only to say that they were One thing that somewhat surprised judgment, wholly or in part, for the usually attended with divine unction me at that first meeting I attended, and time being. I was among the latter. to such a degree as to move and melt also subsequently, was the presence During the month and year above hearts in every direction. The altar of so many persons from the different mentioned, a large, four-page paper was of prayer was generally crowded and churches, not a few of them educated issued by the mission, a copy of which other space designated for seekers, both and refined. Some were pastors, accidentally or providentially fell into saint and sinner. Many of both classes evangelists, foreign missionaries, and my hands on a Friday afternoon. At who came out of curiosity, and some others of high position in various circles, once I began to read it with considerable possibly to ridicule, were smitten to the looking on with seeming amazement interest, and in a very short time was floor by the power of God, and often and evident interest and profit. And convinced that God was in the work. wrestled in agony and prayer until they they took part in the services in one I continued to read nearly all day found that for which they sought— way or another.

22 AG HERITAGE WINTER 2005-06 Persons of many nationalities were just as true of some things occurring in were gloriously swept into the kingdom also present, of which Los Angeles the various Christian denominations. of grace with whirlwind power. Not seems to be filled, representing all In the above I spoke of my first that the preaching was great, humanly manner of religious beliefs. Sometimes visit to Azusa Street Pentecostal speaking, but because mighty prayer, these, many of them unsaved, would Mission in the year 1906, and the faith, singleness of eye and truly be seized with deep conviction for sin very favorable impressions made upon anointed speech were used of God for under the burning testimony of one me. My heart is often stirred with the salvation of souls, the edification of of their own nationality, and at once praise and gratitude as I think of their believers, and the receiving of the Holy heartily turn to the Lord. Occasionally beneficial effect upon me at that time. Spirit with various manifestations. some foreigner, although somewhat Especially did the enchanting strains Not a few of the so-called “Holiness understanding English, would hear a of the so-called “Heavenly Choir,” or People,” who perhaps thought they had testimony or earnest exhortation in his native tongue from a person not at “Now, don’t go from this meeting and all acquainted with that language, and thereby be pungently convicted that it talk about tongues, but try to get people was a call from God to repent of sin. Often such repentance followed just as saved.”—W. J. Seymour on the day of Pentecost. Of course some persons attending hymns sung under the evident direction about all there was to be obtained, the meetings in those early days of of the Holy Spirit both as to words and found the meetings a great blessing to the revival, mocked and cavilled tune, thrill my whole being. It was not them. Others of this class stood aloof [criticized], also as on the day of a something that could be repeated for different reasons—some because Pentecost, and are doing so at the at will, but supernaturally given for of not understanding the movement; present. But this is true of every mighty each special occasion and was one of some from more or less prejudice; work of the Holy Spirit. It would be the most indisputable evidences of the others because the occasional speaking unlike Satan not to stir up derision and presence of the power of God. Perhaps with other tongues proved a stumbling opposition. By this I am not saying nothing so greatly impressed people block to them. that there have been no indiscretions as this singing—at once inspiring a In the first year of the work in and positively no counterfeiting of the holy awe, or a feeling of indescribable Los Angeles I heard W. J. Seymour, an Holy Spirit’s work: the devil is an wonder, especially if the hearers were acknowledged leader, say, “Now, don’t expert in imitating that work. And in devout attitude. go from this meeting and talk about undiscerning persons have not known Most vividly recalled are other tongues, but try to get people saved.” the difference between the true and scenes of the mighty power of God Again I heard him counsel against all the false. The genuine is, therefore, upon the minds and hearts of both unbecoming or fleshly demonstrations, sometimes doubted even by some sinner and saint. Often the hardness and everything not truly of the Holy Christians. And what is true as to of heart, the levity, of the former were Spirit. Wise words, indeed. There had unfortunate things connected with the completely overcome by the burning been some extremes, and still are in so-called Pentecostal Movement, is truth of God, and men and women other places. But these things no more represent the real Pentecostal work than do the follies in various churches represent genuine Christianity. Brother Seymour constantly Early preachers at the Azusa Street Mission: exalted the atoning work of Christ and William J. Seymour and the Word of God, and very earnestly John G. Lake (seated), insisted on thorough conversion, and a Brother Adams, holiness of heart and life, and the F. F. Bosworth, and Tom fullness of the Holy Spirit. And yet Hezmalhalch (standing). some uninformed persons uncharitably declare that the chief or whole thing consists in talking in tongues and is of the devil. In spite of the learning of the wise, I believe that God is the “same yesterday, today, forever.”

WINTER 2005-06 AG HERITAGE 23 SPIRITUAL CHAIN REACTIONS WOMEN USED OF GOD By Barbara Cavaness

Some historians have compared the effects of Azusa Street to the ever-widening ripples after a pebble is tossed into calm waters. That seems too quiet. I see it more like a self-sustaining chemical or nuclear chain reaction, yielding energy and products that cause further reactions of the same kind to keep occurring. In fact, scientists were beginning to study and harness the chain reactions of fission (splitting) and fusion (joining) in those same years after the turn of the 20th century. Women initiated or figured prominently in many of the spiritual chain reactions Semanating from the Azusa Street revival. The long-standing spinal injury through the ministries of A. B. confines of this article permit me to relate only a Simpson and Carrie Judd. Whittemore then heard God’s call to begin a ministry to the “fallen women” of New York. Over few of the dozens or even hundreds that took place. the next forty years Emma established ninety-seven Door of Judd, Whittemore, Sisson, and Woodworth-Etter Hope rehabilitation homes for destitute girls in many cities The Pentecostal movement did not emerge in a vacuum. all over the world. She worked closely with Robert and Marie Prior to the Azusa Street revival, the overlapping ministries Brown at Glad Tidings Tabernacle until passing away at the of Carrie Judd Montgomery, Emma Whittemore, Elizabeth age of eighty in 1931. Sisson, and Maria Woodworth-Etter sounded harbingers of Judd married businessman George Montgomery in Pentecost. 1890. They moved to San Francisco, and founded The Carrie Judd, born in Buffalo, New York, in 1858, was People’s Mission in a slum area. They organized a branch touched by Azusa and appears among the charter members of the CMA in Oakland of the Assemblies of God (AG). Judd had become a healing and moved to property just evangelist and writer after receiving a great healing in her outside the city. George own body through the prayer of an African-American, Mrs. brought back a glowing Edward Mix. The book she wrote relating her testimony, The account from the Azusa Prayer of Faith (1880), was published in English, German, Street revival in 1906, and French, Swedish and Dutch. Judd’s deep understanding of Carrie received reports of Scripture and her desire for the unity of the Body of Christ outpourings from England, can also be seen in the journal she began the following year. India, and elsewhere. Triumphs of Faith continued for almost a century, being sent She weighed everything literally around the world.1 carefully and “received After speaking in A. B. Simpson’s conventions for two the Spirit’s fullness” on years, Judd became a founding member and first Recording a trip east in 1908. Her Secretary of the Christian and Missionary Alliance (CMA) husband also received the Carrie Judd in 1887. “Mother” Emma Whittemore, wife of a wealthy Pentecostal baptism, and Montgomery businessman, testified that she had received healing of a with evangelistic fervor they

24 AG HERITAGE WINTER 2005-06 Sisson stands probably as the only woman ever invited to give the opening evening’s keynote address at a General Council of the AG (Sunday, September 9, 1917). Already seventy-three years old at that time, her articles, pamphlets, and books had gained wide circulation. Sisson had been converted at age twenty (1863) in Connecticut and left for India in 1871, under the American Board of Commissioners for Foreign Missions. She labored among the Hindus and even refused her salary in order to model for them a life of complete trust in God. In 1887 she returned to minister in New England and then in Chicago, where she came to know A. B. Simpson and Judd. She became the associate editor of Judd’s Triumphs of Faith publication and served as an assistant in Evangelist Maria Woodworth’s meetings in the Bay Area Emma (1889) and in St. Louis. Whittemore Women initiated or figured prominently in many of the spiritual chain reactions emanating from the Maria Woodworth-Etter Azusa Street revival.

made a missions trip around the world in 1909, culminating After hearing reports of the with her address to the Pentecostal Conference in London. Welsh revival, Sisson herself In India they visited Pandita Ramabai at Mukti, and a CMA experienced the Pentecostal orphanage run by six women missionaries in Gujerat.2 baptism. She continued to Carrie promoted and raised funds for foreign missions share in the preaching in through her journal, educated and blessed over 100 mission Woodworth’s meetings, as boards through Home of Peace ministries, and accompanied well as ministering in her own her husband on mission trips. conventions and services. She received credentials from the AG in 1917. Her ministry included revivals Ordained first into the white Church of God in Christ across Canada and the States, Elizabeth Sisson and then into the AG at its formation, she remained active in a 1908 tour of the British Isles, ministry until 1943—more than sixty years. Widely respected a four-month meeting in Dallas for F. F. Bosworth in 1915, for her teaching and administrative gifts, she involved herself and preaching together with Aimee Semple McPherson. O 3 in turn with the Holiness, faith-healing, CMA, Salvation Maria Woodworth-Etter claimed to experience God’s Army, and Pentecostal movements. Her ministry was truly call at thirteen (1858). Her marriage to an ex-soldier/farmer transdenominational. She worked with Maria Woodworth- did not result in ministry, and she struggled with her call. Etter and maintained a lifelong friendship with Elizabeth They lost five of their six children to illnesses before Maria’s Sisson and the medical doctor, Lilian B.Yeomans. Though 1879 experience when she was “baptized with the Holy she ministered mainly in the U.S., her school and service Ghost, and fire.” She began holding revival meetings in Ohio agencies impacted AG missions around the world. and planting churches (at about age thirty-six). During the Before her marriage Judd had become friends with first year and a half, she “held four revivals, organized two missionaries Elizabeth and Lottie Sisson in Boston. Elizabeth churches—one of them with about seventy members—and

WINTER 2005-06 AG HERITAGE 25 a Sabbath-school organized of about one hundred scholars Arthur, Hall, and Calhoun ... had preached in twenty-two meeting houses and four Many readers will be familiar with Etta Calhoun, who school-houses, for eight different denominations, and had established the first Women’s Missionary Council in the AG delivered two hundred sermons.”4 in 1925. Less well known are the stories of Mary Arthur In 1885 Maria began conducting healing services and Anna Hall, evangelists associated with Charles Parham. too, eventually traveling widely with an 8,000-seat tent, Arthur, healed under Parham’s ministry, joined with Hall in attracting publicity and many converts around the country. area revival meetings. Hall, in turn, preached the message She encouraged women to find their place in the ministry, which brought Calhoun into Pentecost. citing Joel’s prophecy for their anointing in a sermon Charles Parham’s Bethel Bible School in Topeka was entitled, “Women’s Rights in the Gospel,” which she later one of the first sites where the Spirit was poured out on published in her book, Signs and Wonders. January 1, 1901. Agnes Ozman, formerly trained at A. A controversial figure, partly due to her message of B. Simpson’s school in New York and healed through the divine healing and the ministry of John Alexander Dowie in Chicago, is believed physical manifestations to have been the first to speak in tongues at Bethel. By 1903, of the Spirit in her however, the school had closed and the Parhams moved to meetings, she is reported El Dorado Springs, Missouri for services. to have preached Among those who came for healing to their home, powerfully to a crowd Mary Arthur stands out. Suffering from stomach ulcers and of 25,000 in Indiana bowel problems for fourteen years, blind from birth in one and then to thousands in eye, and in constant pain for five years from two operations California in 1889. Many on her other eye, Mary had tried everything for relief. She in her meetings spoke in heard Parham’s group singing and inviting the sick to their tongues or were slain in meeting. At the next service, she asked Parham to pray for Mary Arthur the Spirit. Subsequently her. Within moments her eyes and her whole body were Mrs. Lucy Farrow forms an important link between Parham’s teachings and the Azusa revival.

Woodworth-Etter embraced Pentecostalism, including the doctrine of initial physical evidence. It is significant that only she, among the prominent healing evan- gelists of her day, did so. From the time of her five-month crusade in Dallas in 1912 (at age sixty-eight), she remained a highly Etta Calhoun respected evangelist in the Pentecostal movement until her death in 1924. Her books went out as missionaries; as many as 25,000 copies sold between 1912 and 1921. Abridged versions were translated into French, Italian, Danish, Swedish, Egyptian, Hindustani, and other dialects of India and South Africa. Many of her followers joined the Assemblies of God, and the church she founded and pastored in 1918 eventually became Lakeview Christian Center (AG) in Indianapolis. Robert and Marie Burgess Brown

26 AG HERITAGE WINTER 2005-06 completely well. She and her husband, a prominent hardware Apostolic Faith Movement merchant, testified about her healing all over town. under Parham. As such The Arthurs invited Parham to hold meetings in their he granted credentials Galena, Kansas home that fall and revival followed. The to William Seymour. In house soon became crowded, so twice-a-day services were 1914 he joined the AG and moved first to a big tent, then a store building seating from served as a pastor and later one to two thousand in the center of town. It was reported as an executive presbyter. that hundreds of people received salvation, healing, and In August of the the Spirit’s infilling during the three-month revival, which next year, during a proved to be a turning point in Parham’s career. Houston camp meeting, One of the converts was Howard Goss, a high school Hall reported that God student. Mary Arthur’s sister, his teacher, first spoke to was leading her to go to him about becoming a Christian. He attended the meetings California. Subsequently and committed his life to God. Later he sold everything she got a call from Lucy Leatherman and joined Parham’s revival group to plant churches in someone in California to Texas (1905). Parham left Mary Arthur and Fannie Dobson come and help in William Seymour’s meetings, probably to in charge of the Galena church. Mary became known as replace Lucy Farrow, who was leaving for Africa. Parham Mother Arthur, and later affiliated with the AG. The 1914 helped to raise Hall’s train fare. Several weeks later, Mr. and Council called to organize Pentecostal believers elected Mrs. Oyler and Mr. and Mrs. Quinton followed. When Hall Howard Goss as one of the first executive presbytery. arrived, evening crowds at the Azusa Mission ran 1,200. She After the Galena revival, the Parhams moved to Baxter preached in area churches and assisted at the mission. Springs, Kansas, and held meetings in nearby towns (1904). In a Joplin, Missouri service, Mrs. Belle Deorge—who had Farrow, Leatherman, been confined to a wheelchair for years—testified to complete and Burgess restoration. Walter Oyler and his wife, from Orchard, Texas, In another example of the spiritual chain reaction became filled with the Spirit in the Galena services, and he emanating from Azusa Street, Lucy Farrow, the Houston claimed to have received healing from a terminal illness in pastor who encouraged William Seymour to study under the Joplin meeting. There they met Mrs. Anna Hall, one of Charles Parham, laid hands on Lucy Leatherman as she Parham’s workers, and asked her to return home with them sought her personal Pentecost. Leatherman, in turn, sent the to spread the Pentecostal message. She laid the groundwork, invitation which brought Marie Burgess to New York to take conducting meetings in Orchard, Texas. over her mission. Burgess, along with her husband, Robert Brown, went on to establish and to serve as long-time pastors of Glad Tidings Tabernacle, which was for many years New York City’s largest AG congregation. Following the Joplin revival, Parham himself fell Mrs. Lucy Farrow forms an important link between seriously ill. But some months later, at the request of Anna Parham’s teachings and the Azusa revival. Pastor of a black Hall and the Oylers, he came to Orchard and began a three- Holiness church near Houston, Texas in 1905, she left her Fweek meeting. He was soon restored to health and preached church in the care of her friend, William Seymour, to travel to his first sermon on Easter Sunday, 1905. Whole families Kansas with the Parhams. There she heard more of Parham’s converted to Christianity as Hall and Parham ministered teachings about the Holy Spirit baptism and received the together. In May 1905, Parham headed home to recruit experience. During this time Mrs. Neely Terry came from workers. Hall continued to evangelize in the area, visiting Los Angeles to visit relatives in Houston. There she heard pioneer works. Seymour preach. She took back a favorable report of his After hearing exciting reports of the Latter Rain pastoral skills to her Holiness group in California, led by outpouring, Etta (Mrs. John) Calhoun, from Houston, Texas, Mrs. Julia W. Hutchins. When Farrow returned to Houston came to Orchard to hear Anna Hall preach on a Sunday in October, she testified to Seymour about her experience of morning. She testified that God gloriously baptized her with speaking in other tongues. He then studied under Parham His Spirit. When she went home, she told her pastor, W. that December. F. Carothers, about her experience of speaking in tongues. Before long, Hutchins sent an invitation and train This Holiness congregation began to accept the Pentecostal fare for Seymour to come and pastor her Holiness mission. message as Calhoun enthusiastically spread the word. Etta Parham helped with expenses and sent him on his way. Calhoun went on to establish the first Women’s Missionary He arrived in Los Angeles by way of Denver on February Council in the AG in 1925. W. Fay Carothers, former lawyer 22, 1906. Because Seymour began preaching Parham’s and Methodist minister, became Field Director of the position—that the ability to speak in tongues evidenced a true

WINTER 2005-06 AG HERITAGE 27 Spirit baptism—Hutchins prevented him from continuing Apostolic Faith and had written to Azusa Street. Mrs. I. May his services in her mission. Cousins of Neely Terry, Richard Throop had replied with a letter he had read over and over. and Ruth Asberry, soon opened their home on North Bonnie While awaiting passage back to Norway, he had prayed for Brae Street for nightly prayer meetings. As attendance was up to twelve hours a day for his personal Pentecost. Finally growing, Seymour requested help and sent train fare so Lucy he called on Leatherman to discuss tongues and to pray for Farrow and Mr. J. A. Warren could come from Houston him. He wrote, “The Devil taunted me by saying: ‘The idea immediately. of a minister going to ask a woman to pray for him!’ I bade The great outpouring began on April 9, 1906, with him begone.”5 the baptism of Edward Lee at his home when Seymour and Farrow laid hands on him. Seymour first spoke in tongues on April 12. Julia Hutchins and her Holiness Barratt responded to Leatherman’s invitation. At the associates soon accepted meeting the next evening, November 15, 1906, when Williams the Pentecostal message and laid her hands on his head, he fell to the floor—“slain” for many experienced SpiritB several hours. After midnight, he asked Lucy Leatherman and baptism. Both Hutchins a Norwegian man there to pray for him. As they did, Barratt and Farrow eventually had suddenly began shouting God’s praise in another tongue. He ministry on the East coast returned to Norway, and his testimony sparked a spiritual and in Liberia, West Africa. awakening. After three months he traveled to Sweden, Lucy Leatherman was a Denmark, and England with the Pentecostal message. He doctor’s wife who had visited later went on a five-month preaching tour to India, visiting Parham’s Bible school in Italy, Palestine, and Syria. As a result of Barratt’s Palestine Topeka in 1900. She testified meetings in 1909, Miss Yumna Malick and her sister were Ivey Campbell that her Spirit baptism came baptized, speaking in unknown tongues.6 It was Leatherman who wrote to Parham in Zion, Illinois, asking for someone to come to New York to take over the “The Devil taunted me by mission work. In response he sent Marie Burgess and Jessie saying: ‘The idea of a minister Brown. By May 1908, Leatherman wrote from Jerusalem regarding the Holy Spirit baptism of a Syrian minister from going to ask a woman to pray Lebanon and other victories of her work there. Though Marie Burgess had thought God was calling her to foreign service, for him!’ ” she agreed to go to the New York City mission when Parham sent her. He visited them in March 1907. They soon had to after Lucy Farrow laid hands move to another location, but the work established eventually on her while she was praying. became Glad Tidings Tabernacle, affiliated with the AG. In Not long after her experience, June 1908, Robert Brown and others were baptized in the she came to believe that Holy Spirit in the mission. In 1909, Marie Burgess married God’s call for her was to Robert Brown and they copastored the church until his death the Arabs in Jerusalem. in 1948. She continued as copastor with her nephew, Stanley Leatherman, Louisa Condit, Berg, until her death in 1971—a pastor for sixty-four years. and Andrew Johnson left from Los Angeles to serve Conclusion as missionaries in Jerusalem, Azusa impacted the lives of many other women going by way of Oakland, ministers—too many stories for this brief article. Florence California; Colorado; and Crawford, one of the founding elders, was sent out as an Rachel Sizelove New York. A number received evangelist and eventually started her own denomination in the baptism as this team held Portland. Clara Lum, mission secretary and likely editor meetings along the way. of the Apostolic Faith, used her gifts to spread the revival Condit sailed to Palestine with a Mrs. Bushnell in message. Rachel Sizelove brought the Pentecostal message September while Lucy stayed in New York for a time. from Azusa to Springfield, Missouri, and the prayer meetings Leatherman had also become involved there with meetings brought the founding of Central Assembly. Evangelist Ivey being led by Evangelist Maud Williams at a Holiness mission. Campbell took it to Ohio with great power, influencing such Leatherman invited Norwegian minister Thomas Barratt to church leaders as Claude McKinney, Levi Lupton, and W. A. Williams’ meetings. Barratt had seen the first issue of The Cramer.

28 AG HERITAGE WINTER 2005-06 Many first-generation Pentecostal leaders affirmed and Notes supported women in ministry. Along with tongues, miracles of healing, and other manifestations of the Spirit’s power, 1. In 1964, Triumphs of Faith: A Monthly Journal for the they received the calling and anointing of women for ministry Promotion of Divine Healing and Christian Holiness still circulated as part of God’s work in the last days (Joel 2:28-29). Female in forty-three states and forty-nine foreign countries. Her daughter and son-in-law continued the publication until the mid-1970s. ministers opened doors for male leaders and vice versa. 2. These included Sarah Coxe, Violet Dunham, and Eunice Women influenced men’s theology, served as team members Wells. Coxe was later appointed a missionary by the AG; Dunham and administrators in their organizations, ministered as co- married AG missionary Christian Schoonmaker, and Wells evangelists and then pastors of churches that resulted from succeeded Ramabai as head of Mukti. revival. Chain reactions initiated at Topeka, Azusa, and 3. Maria Underwood married Philo Woodworth in the late elsewhere by the Holy Spirit continue today—through called 1860s. After he had died, she married Samuel Etter in 1903, and anointed men and women. thereafter using the name Woodworth-Etter. 4. Maria B. Woodworth, Life and Experience of Maria B. Barbara Liddle Cavaness Woodworth (Dayton, OH: United Brethren, 1885), 54. has served as a missionary 5. Thomas B. Barratt, When the Fire Fell or God’s Dealings in the Asia Pacific region with One of His Children (Bombay: Bombay Guardian Mission since 1975 and is currently Press, n.d.), 23. a visiting professor at the 6. In 1914 she attended Rochester Bible Training School and Assemblies of God Theological Seminary. Parts of this article in 1919 received missionary appointment with the AG, serving are adapted from her Ph.D. until 1959. dissertation.

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WINTER 2005-06 AG HERITAGE 29 TESTIMONY TIME

The Azusa Street Revival According to Stanley Horton By Dr. Stanley M. Horton

y earliest recollections In the meantime W. J. Seymour, Harry S. Horton with his sons, Harold take me back to songs a colored Holiness preacher, came S. and Donald K. (sitting on his lap) and Stanley M. (sitting in front) in Los M of joy, shouts of from Texas preaching a baptism Angeles, California, about 1920, during “Hallelujah!” and much prayer in according to Acts 2:4. A Holiness the time he pastored the Upper Room an upstairs hall on Los Angeles mission on Santa Fe Street Mission. Street. There a group of people met locked him out for teaching that building provided standing room as the direct result of a Pentecostal “sanctification” and the “baptism in for others who crowded to look in explosion that took place in a the Holy Ghost” were not identical. at the low windows. Multitudes mission at 312 Azusa Street in Los Brother Seymour then began cottage came from every denomination to Angeles, California. meetings at 214 N. Bonnie Brae see what God was doing. Meetings In June, 1905, a number of Street. There, on April 9, 1906, continued every night, and the years before I came on the scene, seven were baptized in the Holy dawn often found a crowd still Dr. Joseph Smale, pastor of the Spirit, speaking with other tongues, there praying for those seeking the First Baptist Church of Los Angeles, The next Sunday morning (Easter Baptism. returned from Wales deeply stirred Sunday, April 15) Mrs. Seymour About this time my grandfather, by the revival there. He began to [Jennie Moore] came to Dr. Smale’s E. K. Fisher, pastor of the First preach the need for a similar revival New Testament Church and told Baptist Church in neighboring in Los Angeles. The majority of his them God was baptizing people Glendale, preached a series of deacons were against the idea, and in His Spirit as on the Day of sermons on the Holy Spirit and Dr. Smale was forced to leave. He Pentecost. the need of revival. He often went took the part of his congregation Crowds soon forced Brother to his church and prayed all night. that wanted revival and started the Seymour to move to a frame building His deacons told him they enjoyed New Testament Church in Burbank on Azusa Street where planks on top a previous series on the courage of Hall at Sixth and Main Streets, of empty nail kegs provided seating Daniel and other heroes, but they where they continued to seek God space for two or three hundred did not want this type of preaching. fervently. people. A board walk around the Brother Fisher resigned at once. In

30 AG HERITAGE WINTER 2005-06 June, 1906, he visited Dr. Smale’s spread out from the Azusa Street church. On his second visit he Mission soon dropped the doctrine glorified God in other tongues. of “sanctification” as a “second The “wholly sanctified” definite work.” One act of dedication doctrine prevailed in the Azusa is never enough but neither are two. Street mission and in most of the We must continue with daily and other similar groups springing up at repeated consecrations. the time. People were told they must In the summer of 1907 my experience sanctification (a second grandfather and others who had definite work of grace) before started their own services in various they could seek for the baptism in halls and storefronts closed up to join the Holy Spirit. My grandmother the Azusa Street Mission in a camp had a wonderful experience some meeting in the Arroyo Seco between years before when she spoke in Los Angeles and Pasadena. Three or tongues and prophesied. They told four hundred persons lived in tents her that could not have been the on the grounds. No special speakers Baptist minister A. H. Post and wife Pentecostal baptism; because as a were advertised, but ministers from Henrietta received the Pentecostal good Baptist she had not sought all denominations spoke as the Lord Baptism at Azusa Street and later went to Egypt as missionaries. an experience of sanctification led. By this time about two thirds first. She was comforted, however, when my mother knelt down to “We have no planned program, nor seek to be “sanctified” and began immediately to speak in other are we afraid of anarchy or crooked tongues, even though she had not spirits. God the Holy Spirit is able to seen anyone receive the Baptism before. This happened to so many control and protect His own work.” that the majority of those who —E. K. Fisher of the congregation were white, but and Sister Doak, perfect strangers, there was no segregation problem in took care of her in their beautiful those days. People were so hungry home in Pasadena. for God they paid no attention to the After the camp meeting, nightly person sitting next to them. White services resumed in the Azusa people who attended the camp Street Mission. Brother Seymour meeting still talk of the transports left at times to take the message to of glory that lifted them into the other places. My grandfather (E. K. heavenlies while the colored people Fisher), Brother A. H. Post (another sang, “In Perfect Peace I’ll Keep Baptist minister), and others carried Him.” the burden of the work. Men like Children’s meetings out on the “Professor” Carpenter, head of the hillside filled the air with choruses mathematics department at the Los such as: “Lo, He Comes”; “On Angeles High. School, and that Sunday I Am Happy”; and “All fiery, converted Roman Catholic, Right, All Right, Jesus Has Made It “Irish” Lee, provided colorful All Right.” and enthusiastic support by. their Bad water brought hardship to testimonies and faithful labors. the 1907 camp, but God was gracious People came to Azusa Street and the people rallied to help one from all walks of life. Sinners were Elmer Kirk Fisher, grandfather of Stanley Horton and pastor of the another. When my grandmother saved and filled with the Holy Spirit. Upper Room Mission, Los Angeles. contracted typhoid fever, Brother The sick were healed and filled

WINTER 2005-06 AG HERITAGE 31 is a cessation from inordinate and North China comes news of “Quite grasping activity, a resting in the a stir.” From Sisters A. Moomau and perfect will of God. The Holy Spirit L. Phillips in Shanghai comes word is calling the people to this interior that four Chinese are filled and a stillness that they may have a deeper few missionaries pressing in. Others understanding of the mystery of have heard from South America, God in Christ, now being revealed, South Africa, and Germany. and to know the signs of the times The reports bring an outbreak as they go forth at His call.” of praise. Then for fifteen minutes Once in the mission, we find the whole congregation sings in the a place on one of the backless Spirit. It comes over us as a wave of benches. One of the leaders, Brother sound (not tongues, but in English), Fisher, commits the meeting to the a harmony with never a harsh note, Holy Spirit and says, “We have no a praise in the unity of the Spirit planned program, nor are we afraid until we are all broken up and lifted of anarchy or crooked spirits. God into the heavenlies. the Holy Spirit is able to control and At the noon hour some leave, protect His own work. If strange but about two hundred stay for the manifestations come, trust the Holy observance of the Lord’s Supper. Stanley Horton on the top floor of the Spirit, keep in prayer, and you will Again the glory falls. Praise, Upper Room Mission (Los Angeles, CA), about 1918-1919. see the word of wisdom go forth, testimony, singing in the Spirit a rebuke, an exhortation that will continue into the afternoon. with the Holy Spirit. Cold church close the door on the enemy and Gerard Bailly, missionary members found new dedication show the victory won. God can to Venezuela comes to the pulpit and zeal and were filled with the use any member of the body, and and tells us how intimately and Holy Spirit. Hundreds from every He often gives the more abundant inseparably the Cross is connected denomination, from practically honor to the weaker members.” with Pentecost. “In seeking the every state, and from every continent Someone starts a song: “Higher baptism with the Holy Ghost the came and sought God. Ground.” Next we sing “Tis Burning deepest crucifixion of heart is A Typical Day in my Soul.” The glory comes down. At Azusa Street We sing the song over and over. You could count on something Brother Seymour calls us to prayer new and different happening at the and we kneel at our seats crying out old frame building on Azusa Street to God. in Los Angeles during the years One of the leaders reads part 1906 to 1908. For a sample let us of a letter from George S. and look in on an all-day meeting on a Carrie Judd Montgomery who are certain Thursday in 1908. visiting the mission fields. It tells Like most of those who come, of the thrilling revival at Pandita we arrive by streetcar. We shall talk Ramabai’s school in Mukti, India. on the way home tonight, but now Others have heard from all we have been holding our hearts parts of the world. From T. B. steady in silent preparation for God’s Barratt in London comes news of moving during the day. We have not an Ignatian monk saved and seeking forgotten the Spirit’s exhortation Pentecost. From D. E. Evans in of the night before: “Prepare Swansea, Wales comes the report yourselves in outward silence, for of fifteen or twenty receiving the it favors an inward silence and Baptism with the Bible sign of Gerard Bailly, a missionary to Venezuela, who preached to the Azusa promotes interior spiritual rest. It tongues. From Brother Berntsen in Street congregation.

32 AG HERITAGE WINTER 2005-06 Front view of the Azusa Street Mission as it Stanley Horton’s parents, Harry and looked in 1906. Myrle, in Los Angeles in 1944. experienced as a preparation for they have received the baptism in given up, your theology submitted, His coming. The Cross enters the Holy Spirit. Elmer Fisher (my and Christ will be all in all to you.” more deeply into the soul in this grandfather) gives a few pointers (Note—Not all the things preparation than in any previous on how to receive the baptism of the mentioned actually happened on experience. The deepest saints seem Holy Ghost and Fire. the same day, though all are true.) to die the deepest death to get “1. Believe the truth concerning

Pentecost.” it. Jesus commanded the disciples This account is a compilation of two Nothing could better express not to depart from Jerusalem but articles originally printed in Team the response to such a message to tarry until they were endued (January-March and April-June 1962), an Assemblies of God men’s magazine, in the eyes of this congregation with power from on high (Luke and reprinted in the Pentecostal than a ceremony of footwashing. 24:29). Be assured that when the Evangel (October 7 and 14, 1962). Preparations are made and all enjoy early disciples received they were a glorious time. all filled with the Holy Ghost and Meanwhile, about twenty- spake with tongues as the Spirit five young people slip out and go gave them utterance (Acts 2:4). upstairs to a big room where they “2. You must feel your need. Is pray over a stack of the monthly your life barren of power? Ye shall papers which they will fold and receive power (Acts 1:8). mail out to all parts of the world. “3. Tarry until—cease from For their encouragement someone your own works and fix your eyes reads a letter from Canada from on the exalted Christ. Abandon Harry Horton (my father) telling yourself to God and cut every tie how he and his parents feel the that binds you to the Word. Spirit as they read the paper. “4. Be sure your heart has been Dr. Stanley M. Horton is a well-acclaimed The evening service continues cleansed by the Blood. author, educator, and theologian. He is with praise, prayer and many “5. Obey quickly every little also the grandson of Elmer K. Fisher, who was pastor of the Upper Room testimonies in which many tell commandment the Lord gives you Mission in Los Angeles at the time of how quickly and how wonderfully (Acts 5:32), with your prejudice the Azusa Street revival.

WINTER 2005-06 AG HERITAGE 33 LETTERS

Appreciates Heritage recently passed away. She also ous, and I am so looking forward to Dear Darrin [Rodgers], sent obituaries of Scott as well as a longer visit. With your permission, Thank you for the issue of AG information on a Los Angeles church I will add the Assemblies of God Heritage. I had forgotten that Byline once pastored by Gladwyn Nichols and Archives to our departmental archives column was going to be part of it. (See later by her father, Jonathan Perkins, guide, to encourage others to use your “Honoring Our Faithful Heroes,” AG and by Paul Rader. amazing facility. Heritage, Summer-Fall 2005.) Yours with thanks, I have subscribed to Heritage A Matron of Pentecost Bethany Moreton for years. I am a history nut and in West Texas Department of History so appreciate all your department has Hi, Glenn! [Gohr] Yale University done through the years to preserve our I enjoyed visiting with you AG past. Blessings! yesterday by phone. I wanted to say The best to you, good friend, as that I read and thoroughly enjoyed the you pick up Wayne’s mantle. You will article on “The Wiley Family and the wear it with distinction!! Beginnings of Pentecost in Southwest Your friend, Missouri and Northwest Arkansas” Dan Betzer (Spring 1999). Fort Myers, Florida Here it is now, 1:30 am Friday .... and I had to pull myself away from Making New Friends the Volume 4 Heritage edition. How I Thank you for your call, Darrin. It love and deeply appreciate our great Candy Brown meant a lot to talk with you personally. Pentecostal heritage. I could read about Dear Heritage Center Staff: Congratulations on your position at it by the hour ... and do every chance I I write to thank you for your the Heritage Center. You will find it get. tremendous assistance, wonderful exciting and rewarding in many ways. Anyway ... thanks so much for hospitality, and generous flexibility Each issue of Heritage brings mentioning that article to me. It provides during my recent research visit. I back memories of so many friends, some very interesting information on derived immense benefit from my associates, and acquaintances. We have one of the matrons of Pentecost in access to your collections on divine a great fellowship indeed. West Texas, Jo Ellen Wiley Foster. As healing, which will certainly enhance Your new friends, always, your journalistic handling of my book project. Not only are the Curtis and Gigi Ringness the subject was top notch! archives’ resources superb, but you Palm Desert, California Bless you, Brother! and all your staff provided unsurpassed Barry Tilley help to me. Gene Scott Materials Lubbock, Texas Blessings, Dear FPHC Staff: Candy Gunther Brown, Ph.D. These books [on Gene Scott] I Brother Tilley is writing a history Department of American Studies have enclosed, were given to me by of the West Texas District of the Saint Louis University a friend from my church, a few years Assemblies of God. He is interested ago. I almost tossed them out, since in historical information, testimonies, Enjoys Hearing Sermon on CD I had no intention of reading them. and photographs relating to West Texas I received the CD yesterday. Thank When I saw in the paper that Scott had history. View his web page [http:// you for the prompt delivery, and I have died, I remembered they were in my www.wtaghistory.org] or contact Barry already enjoyed listening to it. garage, somewhere. I decided to send Tilley, P.O. Box 98525, Lubbock, TX Your library is a rich resource them to you. If you don’t have them, 79499 center which I have found a great they should be an addition to your Thanks For Assistance blessing and encouragement. Having history of this man. I wanted to express my thanks this available on the internet is also Leatha Perkins Dahlgren again for all your helpful suggestions extremely convenient. Hemet, California last week—especially given my rather Thank you for the service you impromptu visit to the archives. You provide. Mrs. Dahlgren sent several were very generous to share your time Regards in the Lord, booklets written by Gene Scott, a with me! Richard Ford televangelist from Los Angeles who The resources there are tremend- Sydney, Australia

34 AG HERITAGE WINTER 2005-06 The Azusa Street Meeting By Glenn A. Cook

This testimony from Azusa Street is eyes were seldom dry during this time, anthems in the spirit. I was seldom excerpted from a tract of the same and although quite a number had spoke away from that old building for nearly name published by Glenn Cook in in tongues and the building was filled a year, except to go home to sleep, and about 1914 when he was pastoring with people, I seemed to get farther much of the time slept in the building Belvedere Christian Mission in and farther away from God. I felt that in a room adjoining Bro. Seymour. We downtown Los Angeles. I was really lost and unless I received all seemed to live in an atmosphere the Holy Ghost and spoke in tongues I that was separated from the rest of the The meetings [at the Azusa Street would miss all. world. Evil speaking, and even evil Mission] had been running for about a When I had just about given up thinking was all departed. We were month when the power fell. My, what a all hope, the Holy Ghost fell on me as saturated with the spirit of love and change took place. When I seen Sister I lay in bed at home. I seemed to be in prayer and the days passed all too Moon’s [Jennie Moore] shining face a trance for about twenty-four hours, swiftly. and heard her sing in the Spirit, I felt as and the next day in the meeting began If God’s people would only come though I had never had any experience. to speak in tongues. together and forget about doctrines That old building seemed to have been The crowds kept increasing until and leaders whose vision is blurred annexed to heaven, and had become the the people could not get in the building. by building churches and collecting habitation of legions of the heavenly It was on a little used side street, and tithes, having only one objective, and host. People began to pour in from soon the street was filled with people that to be filled with all the fullness everywhere, representing all religious from every walk of life and every of God, I know God would answer beliefs. nationality. The meetings would start prayer. Doctrines and teaching have After asking forgiveness of Bro. at about nine in the morning and run their proper place in the gospel plan Seymour and all the rest for all my continually until far into the night. but that overpowering, drawing power hard sayings I fell on my face and There was such a drawing power about of the love of God must come first, began to pour out my soul in prayer, the place that saint and sinner wanted and our present lukewarm condition but could not receive the Holy Ghost. to be there all the time. is caused by a lack of this love that Then followed a period of about five One of the great features of the “nothing can offend.” weeks of repenting and prayer. My meetings was the singing of heavenly

AZUSA STREET LEADERS

Some leaders of the Azusa Street Mission in 1907. Seated (l-r): Sister Evans, Hiram W. Smith, William Seymour, and Clara Lum. Standing (l-r): unidentified woman, Brother Evans, Jennie Moore (later Mrs. William Seymour), Glenn Cook, Florence Crawford, unidentified man, and Sister Prince. Florence Crawford’s daughter Mildred is seated in Hiram Smith’s lap.

WINTER 2005-06 AG HERITAGE 35 HERITAGE CROSSWORD By Joyce Lee - Archivist

ACROSS DOWN

1. Pastor of the church who invited Seymour to CA 2. One of the editors of the Azusa Street paper (2 wds.) (2 wds.) 5. Woman who was instrumental in introducing 3. Century of the Azusa Street revival Seymour to the Pentecostal experience (2 wds.) 4. City of the Azusa Street revival (2 wds.) 6. Revises text 7. He delivered the first Pentecostal sermon 9. A loved son of Isaac 8. Capital of Peru 13. She married the pastor (3 wds.) 10. The pastor of the Azusa Street Mission (2 15. Islamic holy city wds.) 16. Well-known AG educator with ties to Azusa Street: 11. Well-known AG executive with ties to Azusa Stanley _____. Street: Ernest _____. 19. Name of the Azusa Street publication (2 wds.) 12. Factual 21. _____ Bible School in Topeka, KS 14. Street on which the first home of the Azusa 22. Historian who documented the revival Street revival was found (2 wds.) 23. Allegedly the first woman to speak in tongues in 17. NT book which describes the Day of the twentieth century Pentecost 18. OT prophet who foretold the coming of Check your answers on page 41. Pentecost 20. Teacher at the Bible school Seymour attended

36 AG HERITAGE WINTER 2005-06 Remembering A. Adele Flower Daltonn

When Adele was three years old, Spain for 10 years. In June 1968 Roy her family moved to Springfield with died, thrusting the responsibilities onto the Assemblies of God. A few years Adele’s shoulders. later the family moved to Pennsylvania She remained in Spain and where Adele grew up; she learned to became the country’s director of the play the violin, piano, and accordion. International Correspondence Institute. She enrolled at Central Bible Institute In 1976 she returned to Springfield in 1933. In her third year at CBI, where she embarked on a 19-year she began working part-time in the career as a researcher and writer for editorial offices of the Assemblies World Missions (AGWM). During this of God, thus preparing herself for a time she established the archives for Adele Dalton Adele Flower Dalton, for whom lifetime of writing for the Kingdom. AGWM. When the Flower Pentecostal the Flower Pentecostal Heritage Center After writing Sunday school Heritage Center was established in research room is named, entered the materials for 8 years, she volunteered 1999, the Board of Administration felt presence of the Lord on March 6, as a missionary. Within 2 weeks, she it was only fitting to name the research 2006. was on her way to study Spanish. room in her honor—recognizing her Alice Adele Flower Dalton was Her first missions assignment was careful and dedicated work from which born on January 9, 1915 in Ben Davis, in Guatemala. Later service in Latin researchers will benefit for decades to Indiana. Her parents, J. Roswell and America saw her promoting Sunday come. Alice Reynolds Flower, were involved school and teaching in Bible schools. She is survived by two brothers, in the formation of the Assemblies of It appeared that Adele had no time for Joseph and David Flower, both of God in 1914. When the church moved marriage until missionary Roy Dalton Springfield; one sister, Suzanne F. from Findlay, Ohio, to St. Louis, the asked, “Will you return with me to Earle, Maine; and numerous other Flower couple moved with their two Spain?” They were married December family members and a host of friends. children, 2-year-old Joseph and baby 8, 1957, and left for Spain in January. They will remember her as a loving Adele. Roy and Adele ministered together in and humble servant of the Lord.

Adele Flower in the Dominican Republic in 1951, while serving as Sunday School Director for Latin America.

The Adele Flower Dalton Research Room

WINTER 2005-06 AG HERITAGE 37 VISITORS

Florence Koetitz (Layton, UT) and son, Ed Koetitz (San Jose, CA), descendants of W. W. and Martha Simpson, early AG missionaries › to China, stopped by the FPHC in November. They deposited valuable correspondence and other materials relating to the life and

ministry of the Simpsons. › Linda Garmon, a producer with WGBH TV (Boston), did research in December for a documentary on Aimee Semple McPherson to be aired on Public Television’s American Experience series.

Dr. Randall Stephens, Assistant Professor of History at Eastern Nazarene College (Quincy, MA), visited in January to complete › research on his forthcoming book, The Fire Spreads: The Origins of Holiness and

Pentecostalism in the American South. › Thien-An N. Dang (left), an associate of evangelist Dave Roever, and Duong Thanh Lam (right), General Superintendent of the Full Gospel Assemblies of God of Vietnam, visited the FPHC museum in January.

38 AG HERITAGE WINTER 2005-06 READING LIST

Recommended Reading on the Azusa Street Revival and Early Pentecostalism Alexander, Estrelda. The Women of Martin, Larry. Azusa Street: The True Azusa Street. Cleveland, OH: Pilgrim Believers. Joplin, MO: Christian Life Press, 2005. 207 p., $20.00. Provides Books, 1998, 1999. [2 vols.] 155 p., biographical sketches of women who $8.99 [vol. 1]; 157 p., $8.99 [vol. 2]. filled key roles in the Azusa Street Contains eyewitness testimonies revival. (03RQ7734) of the Azusa Street revival. Vol 1 (03RQ6865); Vol 2 (03RQ7730) The Azusa Street Papers. Foley, AL: Together in the Harvest Publications, McClung, Grant, Jr., ed. Azusa 1997. 80 p., $19.95. Reprint of The Street and Beyond: 100 Years Apostolic Faith, the newspaper of Commentary on the Global published at the Apostolic Faith Pentecostal/Charismatic Movement. Mission (1906-1908). (03RQ5017) Gainesville, FL: Bridge-Logos Publishers, 2006. 338 p., $11.99. “Azusa Street Revival: 100 Years Collection of essays by church of Pentecostal Power & Passion.” leaders and scholars; explores Enrichment (Spring 2006), 188 p., the robust growth of global $8.00. This entire issue of Enrichment Pentecostalism. (03RQ8065) looks back to the Azusa revival and evaluates its impact on the church Robeck, Cecil M., Jr. The Azusa today. (75RQ1070) Street Mission and Revival: The Birth of the Global Pentecostal Movement. Bartleman, Frank. Azusa Street. New Nashville: Thomas Nelson, 2006. Kensington, PA: Whitaker House, 342 p., $14.99. Not only is this the 2000. 171 p., $11.99. A reprint most authoritative book on the Azusa of Bartleman’s 1925 book, How Street revival, it is a joy to read. Pentecost Came to Los Angeles; a (03RQ8066) lively and inspiring account of the revival by a participant. (03RQ7568) Wacker, Grant. Heaven Below: Early Pentecostals and American Culture. Burgess, Stanley M. and Eduard Cambridge, MA: Harvard University M. Van der Maas, eds. The New Press, 2001. 364 p., $16.95. Full of International Dictionary of Pentecostal delightful quotes, this book portrays and Charismatic Movements. Grand early Pentecostals as they really lived. Rapids, MI: Zondervan, 2001. 1278 (03RQ5432) p., $49.99. The essential reference tool for Pentecostal historians. (03RQ6281) www.GospelPublishing.com 1.800.641.4310 All orders subject to credit approval. Prices Jacobsen, Douglas. Thinking in subject to change without notice. Listed the Spirit: Theologies of the Early prices do not include shipping/handling Pentecostal Movement. Bloomington, charges. Where applicable, state and local IN: Indiana University Press, 2003. sales tax will be added to your order. 418 p., $24.95. An engaging study of colorful early Pentecostal leaders and their theologies. (03RQ7735)

WINTER 2005-06 AG HERITAGE 39 ARCHIVES ACTIVITIES

Abundant Life Covenant J. Appelman, 1945; Songs That “From the Treasures of the Greek Church: Periodicals: Hidden Manna Bless / compiled and edited by A. Text”: A Study Based on the Greek and Present Truth (2000-present). C. McGaugh. Rediat Edessa: 35 Text of the New Testament / by L. Beverly Anderson: Several boxes of books in the Amharic language on S. Fengos and A. C. Perakis, 1995; audio and video recordings relating the Pentecostal and evangelical More Blessed to Give: A Pentecostal to the life of Garfield J. Unruh; movements in Ethiopia. Paul Ferrin: Mission to Bolivia in Anthropological books; and miscellaneous items. Tabernacle Joy Bells (Denver, CO), Perspective / by Göran Johansson, Edwin P. Anderson: VHS video various issues from 1935; songbook 1992; The History of Japanese of J. Bashford Bishop’s funeral at of Esther Kerr Rusthoi songs, 1933; Pentecostalism [Japanese]; The Life of Central Assembly of God (Springfield, songbook of Phillip S. Kerr, Gospel Andrew B. Urshan; Summary of the MO), Aug. 24, 2001. Gordon and Song Publisher, 1934; Kuhlman Nairobi Church Survey; China: The Linda Bakken: The Bakkens in Tabernacle flyer, “God’s Last Round- Church’s Long March; Power From America: The Descendants of Ole up”; Kathryn Kuhlman flyer of New On High; Charter of the Christian Olsen Storrusbakken and Marit Denver Revival Tabernacle. First Revival Crusade, New Zealand; Olsdatter Fagerlie / by Gordon and Assembly of God (Cordova, TN): Shame—Christian Rock/Disco Linda Bakken. Juanita Barnes: DVD of funeral for Frank Ellsworth Contemporary Music; The Catholic Biographical information on Martin. Izaya Fujibayashi: Signs: Church in Post-Mao China; Yearbook Johnnie Barnes. David Bundrick: A Journal for the Pentecostal for Australian Churches, 1991; World Southeastern College History, 1935- Charismatic Movement in Today’s Pentecostal/Charismatic Dictionary 1995. Barbara Cavaness: Early Japan (1997-2003). [Greek] / Halkias Hristos; and other Pentecostal tracts including The Glenn Gohr: Various items miscellaneous items. Long Walk / by Mrs. Charles Lee; relating to snakehandling, obtained Deborah Irwin: Books and A Call to Holiness / by Arthur W. from the Church of God (Cleveland, papers of Missionary David K. Irwin. Frodsham; Lay Hold / by Stanley TN) archives. Jan Green: Yes Calvin Johansson: Books, audio H. Frodsham; Habit Slaves / by Lord! Now magazine (2001-2003). recordings, and sermons by John Charles E. Robinson; Does Your Life John Hall: Cassette of Jack Coe’s Wright Follette, Calvin Johannson, Ring True? / by W. E. Moody; The funeral. Elijah Hill: Women Come and others. William E. Johnson: Pentecostal Movement: What It Is Alive [biography of Mother Lizzie Correspondence, newsletter, articles, and What It Stands For / by R. E. Robinson] / by Elijah L. Hill, etc. on Blanche Appleby. Carol McAlister; The Baptism in the Holy 2005. Lois Hodges: Scrapbook of Kenzy: A scrapbook of Alice Spirit / by J. G. Hall; God’s Financial photographs from the ministry of Reynolds Flower’s poems, notes, Plan for His People / by J. G. Hall; Melvin and Lois Hodges; church etc. J. D. King: Waters of Bethesda: Eternal Security Without Obedience directories from Central Assembly, Sickness, Healing Homes and the Scripturally Refuted / by J. G. Hall; Springfield, MO; miscellaneous Faith-Cure Movement, 1860-2004 The Baptism in the Holy Spirit / by periodicals. James Houpt: Out / by J. D. King. Ed and Florence J. G. Hall; Those Howling Dogs / by From the Dust / Thomas Wyatt, Koetitz: W. W. and Martha Simpson W. F. P. Burton; Roman Catholicism: 1964; The Ideal Pentecostal Church correspondence and photos. Pauline Right or Wrong? / by J. G. Hall; / Seth C. Rees, 1897; Christian Koons: Books, newsletters, tracts, Baptism / by Myer Pearlman; other Herald, May 1964 [on tongues documenting the ministry of Tom and miscellaneous books. Paul Clark: controversy]; Christian Herald, Feb. Pauline Koons among the Navajos. Orientation Manual for New Arrivals 1966 [Oral Roberts]; Expanding Maurice and Marcia Lednicky: in Germany. the Pentecostal Witness / Percy S. Photographs of Thomas Zimmerman, Vivian Deno: Azusa Street Brewster, L.I.F.E. lectureship series, Maurice and Marcia Lednicky, D- Mission legal documents. Lydia 1970; Gospel Adventures Around CAPs, and others; rpm records: Dieter: Books, including materials the World / Sidney Correll, 1935; Southwestern Memories 1961-62; I’ve documenting early Pentecostal welcome brochure to the Oral Roberts Been to Calvary; Jesus Signed My churches in Baltimore, MD and Million Souls Crusade. Halkias Pardon; Evangelize The World; I’m the ministries of Joseph and Lydia Hristos: Several Pentecostal books, Too Far Upon My Journey. Dieter. Daniel Donelson: Power including: Church of God in Christ Gary B. McGee: A Voice From Through the Holy Spirit / by Hyman International Directory, 1985-1986; Zion: Sermons and Addresses by

40 AG HERITAGE WINTER 2005-06 Reverend John Alexander Dowie; Crawford, [192?]. University. Songs of Revival Evangelist R. W. Ted and Laura Schultz: Follow Grant Wacker: Newsclip on Culpepper; Praise and Power Number the Plan and Find the Pieces / by Levi R. Lupton, Dec. 17, 1910. 2 / Churchill Evangelistic Association. Laura Schultz [Missionaries to Togo Wayne Warner: “Voice of the Ditmar Mittelstaedt: German, and Benin, Africa, 1950-1986]. Angels” [articles on Los Banos Romanian and Hungarian language Dorothy J. Smith: Dedication and rescue]; various editions of Kathryn editions of Lydia magazine (1986- 20th anniversary booklet of Nebraska Kuhlman: The Woman Behind the present). Woodvall Moore: Minutes District Council Assemblies of God Miracles [British ed.]; Toccati dal of the Pentecostal Church of Christ, Tabernacle and Conference Grounds, Fuoco [Italian]; Crois Seulement! 1935, 1938, 1940. Lexington, Nebraska, 1941-1961. [French]; Glaube ist Siegeskraft Patricia Pickard: Newspaper George W. Southwick via Charles [German]; Ungerea Duhului articles; 8-track tapes of gospel music; Jennings: The Shiloh Scroll (Zion, Sau [Romanian]; Namaszczony photographs; numerous articles, IL), Vol. 1, Number 8, March 1, Duchem [Polish]; Helligandens clippings, tracts, etc. Darrin J. 1936; Herald of Faith (Chicago, IL), Salvelse [Danish]; Urapan Roh-Nya Rodgers: On Mule Back Thru Central Vol. 17, Number 10, October 1952. [Indonesian] / ed. Wayne E. Warner. America With the Gospel / by Mattie Angela Tarango: Choosing the Jesus Gordon and Lola Wenig: Several Crawford, 1922; Discourses on Divine Way: The Assemblies of God Home boxes of Pentecostal books. Paul Healing / by Mattie Crawford, 1924; Missions to American Indians: 1950- Zinter: Books on Pentecostalism and The Story of My Life / by Mattie 1980 / by Angela Tarango, Duke healing evangelists.

Heritage Crossword Important Notice Answers Changes are on the horizon for Heritage. As part of a broader effort among Assemblies of See page 36 God ministries to refocus communications from print media to the internet, the last quarterly installment of Heritage will be the Spring 2006 issue. Scheduled to make its debut in 2007 is an expanded 64-page annual issue of Heritage. There will also be expanded coverage of our Assemblies of God heritage in Enrichment (the quarterly leadership journal sent to all AG ministers) and in Today’s Pentecostal Evangel (the weekly magazine of the AG). In addition to regular subscribers, the annual edition of Heritage will be sent to all AG ministers. The Spring 2006 issue of Heritage will contain additional details about these changes (including information for subscribers). Over the next year, the Flower Pentecostal Heritage Center plans to significantly expand its online presence, creating a popular side to its content-rich, research- oriented website (www.agheritage.org). We are committed to continuing to provide enriching and inspiring information about our Pentecostal heritage, as you have come to expect, in the expanded annual edition of Heritage, on our website, and in Enrichment and Today’s Pentecostal Evangel.

WINTER 2005-06 AG HERITAGE 41 1445 N. Boonville Avenue Springfield, Missouri 65802-1894

Comments From Seymour’s Contemporaries

I have ... not a single doubt but that Brother Seymour has more power with God, and more power from God, than all his critics in and out of the city. His strength is in his conscious weakness, and lowliness before God ... —A. S. Worrell, The Apostolic Faith, February-March 1907, p. 5

He was meek and plain-spoken and no orator. He spoke the common language of the uneducated class. He might preach for three-quarters of an hour with no more emotionalism than that post. He was no arm-waving thunderer, by any stretch of the imagination.—Arthur G. Osterberg

He ... stayed behind the box on his Knees before the Lord, hidden away from the eyes of the world ... Oh, how the Lord used that old black Brother and gave him wisdom like Moses, to lead and teach the people.—Rachel Sizelove

He is the meekest man I ever met. He walks and talks with God. His power is in his weakness. He seems to maintain a helpless dependency on God and is as simple-hearted as a little child, and at the same time so filled with God that you feel the love and power every time you get near him.—William H. Durham, The Apostolic Faith, February-March 1907, p. 4

... I heard him counsel against all unbecoming or The above materials are part of the Flower Pentecostal fleshly demonstrations, and everything not truly of Heritage Center’s Azusa Street collection. the Holy Spirit. Brother Seymour constantly exalted the atoning work of Christ and the Word of God, and very earnestly insisted on thorough conversion, holiness of heart and life, and the fullness of the Holy Spirit ... —A. W. Orwig