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RECONCILIATION Number 1 Summer 1998 PCCNA PCCNA RECONCILIATION Pentecostal/Charismatic Churches of North America The Official Journal of the Pentecostal/Charis- matic Churches of North America (PCCNA) EXECUTIVE LEADERSHIP Co-Editors Co-Chairpersons: Dr. Harold D. Hunter and Dr. Cecil M. Robeck, Jr. Gilbert Patterson Rev. Thomas Trask of God in Christ Layout and Design First Vice-Chairperson: Bishop Barbara Amos International Church of the Foursquare Gospel Mt. Sinai Holy Church of America , Second Vice-Chairperson: Rev. Billy Joe Daugherty Victory Christian Center Publication and Distribution Assemblies of God Secretary: Rev. Oswill E. Williams Springfield, of

Treasurer: Dr. Ron Williams EDITORIAL BOARD International Church of Bishop Barbara Amos • Reverend Sheri Benvenuti the Foursquare Gospel Dr. Joseph Byrd • Bishop Ithiel Clemmons Co-Editors of the Reconciliation: Dr. David Daniels • Dr. Trevor Grizzle Dr. Harold D. Hunter Dr. Cecil M. Robeck, Jr. Dr. Jack Hayford • Dr. Margaret Poloma Int’l. Pentecostal Holiness Church Assemblies of God Dr. Samuel Solivan • Dr. Russell Spittler Dr. Vinson Synan • Bishop B.E. Underwood GENERAL MEMBERS: Bishop Ithiel Clemmons Bishop Roderick Caesar Church of God in Christ Bethel Gospel Tabernacle RECONCILIATION is published semi- Fellowship Int’l. annually and sent to PCCNA member church- Bishop George McKinney Bishop James Leggett es for distribution to all licensed ministers Church of God in Christ Int’l. Pentecostal Holiness Church within their organizations. Scripture quota- Dr. Paul L. Walker Rev. Ann Gimenez Church of God Church on the Rock tions are taken from the New Revised Stan- dard Version. ADVISORS: Bishop B.E. Underwood Dr. Vinson Synan Address editorial comments to Dr. Harold D. Int’l. Pentecostal Holiness Church North American Renewal Service Hunter, IPHC Archives and Research Center, Committee (NARSC) Dr. Ray H. Hughes Rev. Perry Gillum International Pentecostal Holiness Church, Pentecostal World Conference (PWC) Church of God of Prophecy P.O. Box 12609, City, Oklahoma 73157.

BOARD OF ADMINISTRATION MEMBER CHURCHES Assemblies of God • Bethel Gospel Tabernacle Fellowship International • Church of God • Church of God in Christ • Church of God of Prophecy • Church on the Way • Elim Fellowship • International Church of the Four- COVER DESIGN square Gospel • International Pentecostal Church of Christ • International Mrs. Sondra D. Hunter Pentecostal Holiness Church • Mount Sinai Holy Church of America • Open Standard Churches • Pentecostal Assemblies of Canada • Pen- tecostal Church of God • -Saving Station • Victory Christian Center • World-Reaching Faith, Inc. 1 PCCNA RECONCILIATION • Number 1, Summer 1998

IN THIS ISSUE

3 From the Editor 12 A Talk with Hayford The journey of the righteous Church On The Way’s Pastor trumpeted in the Racial Rec- Jack Hayford defines racism onciliation Manifesto is fraught and acknowledges that Chris- with many diversions. tians need to pray, “Holy , by Dr. Harold D. Hunter would you show me what I don’t see, and what I do see, would you help me to act on 4 A God of Justice it . . . ” in this soul-searching As Christians, are we guilty interview with Reconciliation of tolerating injustice and over- co-editor, Dr. Cecil M. Robeck. looking the cries for justice among our brothers and sisters of color? Bishop McKinney 14 Memphis 1994: Miracle argues that we must repent of and Mandate the sin of referral and recover Dr. Synan recollects the ferment our rightful role as change that brought about the demise agents in a world of injustice. from the all-white Pentecostal by Bishop George D. McKinney Fellowship of North America (PFNA) to birth an organization inclusive of all Pentecostals 6 An Interview with Bish- and Charismatics (PCCNA). op Gilbert E. Patterson by Dr. Vinson Synan William J. Seymour, a black man, was a prominent leader of the Azusa Street Revival where it 17 Racial Reconciliation was said “the color line was Manifesto washed away in the blood.” Reconciliation co-editor, Dr. Harold Hunter, delves into the issues of what happened to the 18 Pastor’s Workshop unity between black and white How to Work Toward Racial Pentecostals after the great Reconciliation revival.

8 History of Women in the Pentecostal Move- ment The “stained-glass ceiling” is found even in those Holiness and Pentecostals churches that have a long tradition of ordaining women, according to Dr. Sanders. by Reverend Dr. Cheryl J. Sanders

2 EDITORIAL Dr. Harold D. Hunter

comfort zone that avoids the realities of those who face a dif- Reconciliation– ferent life. European Americans have a debt to repay. Pente- costals once preached about restitution, but now that the stakes are high this teaching has been conveniently relegated Pentecostal Style to the annals of yellow-paged conference minutes. Those who think Bishop McKinney’s depiction of environmental discrimination to be an anomaly are among those who need e stand on the verge of seeing dramatic change to expand their libraries. effected for the cause of justice and righteous- Definitions of sin that do not move beyond individual W ness. The acclaim which surrounded the “Mem- moral accountability are often found in social groups that phis Miracle” must come to life in the realization that our benefit from the status quo. Ignorance is not a satisfactory journey together will be fraught with many diversions. excuse. demands that we truly know what we Pastors routinely see their sanctuaries littered with the believe and how we accomplish the Divine Mandate. One is remains of those who thought a dramatic episode of repen- hard pressed to complain of libertines who delete passages tance was sufficient to survive. This is no less true when it of Scripture when we are not following the whole counsel of comes to transformation of God. the Pentecostal community Dire predictions of coming race wars in the into a living organism that are ignored to the peril of our entire country. Has PCCNA treats all of God’s children come into existence for such a time as this? We pray that Rec- equally. onciliation will serve as a table where equals exchange their Those who are peacemak- pain and triumphs. It will not be possible–or desirable–to ers seldom know a tranquil avoid controversy. Such a momentous undertaking requires life. A pentecostal approach to nothing less than the triumph of righteousness over reconciliation should build on hypocrisy and indifference. The early church was hardly able the pentecostal insistence that to avoid conflict when Peter wavered on the issue of sharing we know personally those the gospel with all peoples. with whom we minister. Per- It is an unavoidable truism that our society divides us sonal relations may be ignited according to race, gender, class, age and the like. These at chance encounters, but this deeply-entrenched rivalries must be conquered by the heal- is hardly the sum of a healthy ing power known well to Pentecostals. The miraculous Currently director of the Inter- relationship. reversal of ravenous cancer is not passé even to the fortunate national Pentecostal Holiness The prophet Amos saw a who take modern medicine for granted. Neither should one Church Archives and plumb line that God used to think that the scars on our country are beyond God’s healing Research Center, Dr. Hunter measure Israel. Such a plumb power. But, neither again must we think in terms of being has served on the faculties of line placed alongside North passive observers. We are empowered to be agents of heal- the Church of God Theologi- American Classical Pente- ing. cal Seminary and ORU School of Theology. Thirty years of costalism would draw atten- W. J. Seymour’s comprehension of God’s marvelous work ministry as evangelist and tion to personal sacrifice. Can among the chosen people was not satisfied with a static for- pastor also includes service as Pentecostals who do not whol- mula that failed to realize the unique empowerment of the Executive Director of the Sun- ly commit themselves think . Did God raise up the Azusa Street Revival or is it day School Department for they are faithful to the heaven- now merely the stuff of legends generated by those satisfied the Church of God of Prophecy. ly call? with the status quo? Does the flame still burn brightly? How many pastors intro- During Advent we experience a special presence of the duced their congregations to the Racial Reconciliation Mani- Christ-child. The fourth Gospel explains the event as God festo? This historic document adopted by the PCCNA in emptying Himself and taking on flesh. New creatures in 1994 has been reproduced here for the benefit of those who Christ know the indwelling Spirit of Christ. Therefore, we are willing to be measured by a plumb line. Those who do must incarnate Christ’s presence in our society. Persons full not live by the Manifesto need to reconsider if they were real- of the Spirit must utilize the empowering of the Spirit in the ly part of the Miracle in Memphis. fight to obliterate barriers erected by our society. European-American Pentecostals must needs educate Finally, a word of acknowledgment is in order to explain themselves regarding the lives of their African-American, His- how the publication of Reconciliation is possible. First, the panic, and Asian-American colleagues. We may know for editors are not receiving an honorarium. The International whom the bell tolls, but do we know why the bell tolls? The Church of the Foursquare Gospel has not charged for layout community must work together to facilitate this process and and design of the publication and we are indebted to the cope with questions and differences of opinion. Doubtless, Assemblies of God for printing and distributing the maga- the length of this journey will test the endurance of all. zine at no cost to PCCNA. This is a marvelous show of unity Casual contact tends to let one easily escape to a familiar for the good of the whole community. 3 RECONCILIATION

key verse that surfaces in our discus- The Sin of Referral sion of the issue of justice is Micah 6:8, The evangelical Christian has long ignored A “He has told you, O mortal, what is many contemporary justice issues. We have good; and what does the LORD require of you, frequently committed the sin of referring jus- but to do justice, and to love tice issues to some other institution. The kindly, and to walk humbly Church has referred the justice issue of with your God?” Consider also hunger to government welfare programs. We A God of the wisdom and the justice lit- have referred the justice issue of racism to the erature from the Psalms, par- legislatures and to the courts. We have ticularly Psalm 82:2-4, “How referred the justice issue of the education of long will you judge unjustly poor and minority children in the inner cities Justice and show partiality to the to a bankrupt and overburdened educational by Bishop George D. McKinney wicked? Give justice to the institution. Yes, we have referred the issue of weak and the orphan; main- economic justice to government and big busi- tain the right of the lowly and ness. We have referred the issue of environ- the destitute. Rescue the weak mental justice, the pollution of our air, the A look at justice issues and the needy; deliver them water and the stockpiling of toxic waste mate- rials to insensitive government agencies. must be framed within from the hand of the wicked.” Please notice the demands for We must repent of the sin of referral and the context of Holy justice. Both of these texts, recover our rightful role as the salt of the Scripture. The whole of along with others, show that earth, change agents and preservatives of the Scripture and holy his- we must take aggressive action earth; as the light of the world, giving life and tory reveals that God is in the cause of justice. illuminating the dirty and scandalous behavior of those who don’t know God. a God of justice who is Notice too, Ecclesiastes 5:8, “If you see in a province the A careful review of recent, and not so recent, deeply concerned about oppression of the poor and the church history reveals that the Church has too the fatherless, the wid- violation of justice and right, often come down on the wrong side of justice ows, the marginalized, do not be amazed at the mat- or has remained silent. Perhaps this is because and the oppressed. God ter; for the high official is to stand for justice may cost one’s life. It may ultimately lead to a crucifixion. Time and time is a God whose justice watched by a higher, and there are yet higher ones over them.” again the Church has missed great opportuni- demands that those who Isaiah 1:17 reads, “Learn to do ties to make a clear witness for God and for jus- have been entrusted good; seek justice, rescue the tice. Yet in those times the Church’s silence with His wisdom, His oppressed, defend the orphan, and inaction have brought shame upon the power, His knowledge, plead for the widow.” family of God. Nevertheless, God has always raised up faithful witnesses who are willing to His ability, must use Justice is a theological con- cept like righteousness, faith- die for the cause of justice and God’s glory. such gifts to God’s glory, fulness and holiness; all well When the State Church in Germany entered in the cause of justice. known attributes of God. Jus- into complicity with the evil Nazi regime, the tice loses its meaning when “Confessing Church” rose to the challenge. separated from God. A cultural concept of jus- Dietrich Bonhoeffer and Martin Niemoeller tice will change with public opinion and the stood their ground on Scripture and opposed prevailing political philosophy. To understand the injustice that was inflicted upon the Jews the biblical concept of justice we must under- in the Holocaust. Many were martyred rather stand and answer the questions, “Who is the than compromise. Further, the Church was owner of everything,” and “Who owns what?” not only silent, but it participated and profited These questions are answered in Psalm 24:1. from the global African slave trade. Yet there A working definition of justice is that justice are lonely voices crying out for justice during is God’s demand that we be accountable stew- those centuries of trafficking in human flesh. ards of whatever we have received from God. The dehumanizing process violated every bib- The preacher serves justice when preaching lical principle related to God’s creation and the whole gospel to the whole person. The redemptive plan through Jesus Christ. teacher does justice when teaching the truth The voices that cried out for justice were about history, values and life. The judge per- isolated and frequently silenced. These voices forms justice when judging without regard to included the slaves who were converted to the the person or pocketbook of the one who Christian faith and identified with the God of stands before him or her. justice; spiritual giants like William Wilber- 4 force of England, John Brown, Nat Turner and ing to be built and maintained on known toxic the Quaker movement. waste sights must be dismantled. About a year During the more-than-one-hundred years of ago, a group of us traveled to Washington, segregation, lynching and discrimination in D.C., and met with Vice-President Al Gore the United States, the evangelical Church has regarding this injustice. We had with us a not used its moral and spiritual influence to black pastor from Dallas who testified that he, bring about change. Rather the Church resist- his wife and their seven children did not know ed change, was married to the status quo and that the low income housing in which they attempted to justify injustice by perverting lived was built over a toxic waste site. Now it’s Scripture. As I reflect on my involvement in too late. All of the children are affected with the Civil Rights Movement, I think the most cancer or some other debilitating disease or painful criticisms were those received from deformity. The husband and wife, only in fellow Christians who did not understand that their late fifties, are dying from cancer. In we were being beaten, jailed and enduring all their community, the cancer rate is twenty or of the suffering for the cause of biblical jus- thirty times higher than in the rest of the city. tice. The tragedy of the situation was that the city Justice does not merely make suggestions. of Dallas was aware that Justice demands aggressive action. To refuse the location was a toxic to obey justice is rebellion, a sin against God dump, but no appropri- who established justice. ate action was taken. The church, when it is The Christian Response aware of these circum- to Unjust Policies stances, must bring pres- When a believing community becomes sure to bear upon those in aware of unjust public policies based upon power, demanding that unjust laws, justice demands that we work to justice be served to those change the law and the public policy. A Cali- who are defenseless. fornia law known as Proposition 209 went God is a God of justice. into effect in 1997. It had the net effect of clos- Scripture contains many ing the door of opportunity to black citizens passages that speak to the who need tax-supported higher education. In issue of justice and how the fall of 1997, 196 black students applied for the are admission to the medical school of the Univer- expected to treat others sity of California at San Diego. Because of justly. While it is the case Proposition 209, which said that no longer that the world around us would any consideration be given to anyone frequently acts in unjust Bishop George D. McKinney, Ph.D., on the basis of race or past discriminatory ways, and at times, even is pastor of St. Stephen’s Church of actions, not one of these 196 applicants was codifies and legalizes such God in Christ in San Diego, Califor- admitted. Not one! What they were saying things, the Church is nia. He is prelate of the Southern was, “Blacks need not apply. They do not qual- called by the gospel of ify.” At Irving Medical School and the medical Jesus Christ to stand apart California Second Ecclesiastical schools of the University of California at from the world and offer Jurisdiction. A member of the Berkeley and at San Diego, not one black was love, justice and reconcilia- PCCNA Executive Committee, Bish- admitted. It’s a justice issue. tion. To be sure, some- op McKinney gave this presenta- The same is true with the law schools. Only times the Church has one black was admitted to a state-supported failed. Yet a survey of tion to PCCNA on October 2, 1997, law school in the whole of California. It’s a jus- Christian history also pro- in Washington, D.C., at the Nation- tice issue. vides us with examples al Church of God. Twenty-six states are now preparing to when the Church rose to adopt the same kind of law in an attempt to the occasion to guarantee turn back the gains of the Civil Rights Move- justice for those around it. ment – gains that were made at tremendous When it is aware of these circumstances, the cost, including death. Justice demands that we Church must be ready to bring pressure to bear protest and act to change this unjust law that upon those in power. It must demand that jus- denies tax payers access to tax-supported tice be served to those who are defenseless. higher education. Unless it does, it falls short of the expectations Public policies that allow low income hous- that God has for God’s people. 5 RECONCILIATION

black and 50 percent white from with Bishop Gilbert E. Patterson 1907 to 1914. It makes one won- der what might have happened to race relations in America had those early-Pentecostal An InterviewHunter: Bishop Charles H. Mason, an whites been willing to buck the tide of racism “” for the whole of , in society and stay together. I believe we actively sought racial reconciliation prior to would have avoided the kind of racial problem the Azusa Street Revival. What he witnessed at that we now face. Azusa Street under the leadership of William J. Seymour empowered him to pursue this Here we come full circle, almost 100 years with even greater vigor. Days of racial later, and the racial tensions are heating up harmony were numbered, however, and our almost as never before. Notice how this is the generation is living to see a worsening of race case even among our own Pentecostal ranks. relations. How can Pentecostalism take a We were great in 1994. But the “Memphis Mira- more active role in healing cle,” as it was called, was two years before the the wounded soul of America? presidential election. We didn’t have a meeting in 1995 and by 1996 there was a great “falling Patterson: I have said away.” The intensity of the spirit of fellowship that the Holy Ghost is the was not there because we had taken our politi- answer, because throughout cal positions. This means basically that the the Scripture whites were allied with Republican conser- God used the Holy Ghost as vatism and the blacks were allied with what is the great unifier ––from the usually called the Democratic liberals. It’s up to descent of the Holy Ghost on us as Pentecostals to find a way to place fellow- the day of Pentecost when ship ahead of politics. If we don’t, I hope I won’t they began to speak with be around when whatever happens, happens. other tongues onward. They were all Galileans, but they Hunter: Thirty years ago, a hero of this spoke in all of the languages country, Dr. Martin Luther King, Jr. was assas- of earth. That demonstrates sinated here in Memphis. Many articles and that God was using the Holy major television stories continue to say that Bishop Gilbert E. Patterson, co- Ghost to cover all nationalities. his last speech was given in a “Masonic” tem- chairperson of PCCNA, serves ple. Of course, it was , the site on the Church of God in Christ You get the same picture of annual Church of God in Christ convoca- Presidium. He is bishop of the Fourth Ecclesiastical when Philip goes down to tions that attracts more than 40,000 to Jurisdiction, pastors Temple of Samaria. Philip preaches Christ Memphis. Why should America remember Deliverance Church of God in in Samaria and the Spirit picks this tragedy? Christ and his television pro- him up and takes him out of gram is carried nationally. The the gates. There he meets the Patterson: When the garbage workers’ interview was conducted by Dr. Ethiopian who was the secre- strike erupted in 1968, I quickly aligned with Harold D. Hunter on January tary or treasurer to the queen. them. I took a tremendous brunt of criticism 10, 1988, at the Temple of Deliv- Here the same message of for being aligned with them because our erance in Memphis, Tennessee. Pentecost goes back to church, for the most part, did not get involved Ethiopia. Every time you look until the strike heated up and brought in the at the work of the Holy Spirit in the early entire black community. church, there was something about crossing lines of ethnicity and bringing people together. Mason Temple, the of the Church of God in Christ, has through the years The Azusa Revival was multi-racial and been used as a meeting place whenever a large multi-ethnic. It made people seemingly unaware facility was needed by the black community in of color. Under Bishop Mason, the Church of Memphis. I served on a nine-person strategy God in Christ achieved a mix of 50 percent committee of the community that invited Dr.

6 Martin Luther King. Some wanted to bring in anyone would be proud to have the Vice-Pres- Stokley Carmichael and H. Rap Brown because ident of the United States come to their wor- that “Burn, Baby, Burn” thing was in the air. ship, especially when he says that he wants to hear the pastor preach. Dr. King told us about the threats on his life from what he called “our sick white brothers.” After I finished my sermon, I asked the Vice- He went on to say that it really doesn’t matter President to come to the platform and to make now and he delivered his “I’ve Been to the some remarks. I said (before presenting him) Mountain Top” speech. I think that everybody that most black people there that night knew we were hearing him usually vote for the We cannot ignore the history for the last time. Around six o’clock the next Democratic Party, but day, a Thursday, Dr. King was killed. that is not an endorse- of the black man in America. ment because it doesn’t Hunter: While in Memphis for the mean that we believe When you spurn affirmative PCCNA conference in 1995, I purchased vari- in same-sex marriages ous items from the Church of God in Christ and abortion. For the action, you are saying that bookstore. I remember picking up the Church most part, blacks see the of God in Christ magazine, The Whole Truth, Democrats more like the 200 years of injustice can be and noticed the current issue had a picture of Good Samaritan. Now, President with the Church of God in the parable Jesus told, cured in 20 to 25 years. That in Christ Presidium on the cover. He mentioned the priest. He saw the man who is impossible! All over this I also know that Vice-President Al Gore vis- had fallen among thieves, ited your church last year. Apparently some but he crossed over to country, efforts are under European-American Pentecostals had a diffi- the other side. The Levite cult time understanding what this meant. It came and looked at him, way to get rid of anything reminded me of Bishop McKinney’s paper at but he still refused to the 1997 PCCNA conference in Washington, help him. But the Samar- that seems aimed at giving D.C., when a European-American questioner itan–and we don’t know thought McKinney missed an important moral what he believed, he some kind of an edge to those point that he actually assumed (e.g. abortion). could have been an who have been kept behind abortionist–stopped to Patterson: When I observe various orga- help the man who had for many years. nizations that are supposedly putting biblical fallen among thieves. principles back into government–the Moral Majority is one and the Christian Coalition–I We cannot ignore the history of the black man wonder why they do not understand that we in America. When you spurn affirmative action, have some problems to discuss when they see you are saying that 200 years of injustice can their particular constituency is about 99.9 per- be cured in 20 to 25 years. That is impossible! cent white and there is a complete absence of All over this country, efforts are under way to blacks. I feel the only way we will ever bring get rid of anything that seems aimed at giving about reconciliation will be to recognize that some kind of an edge to those who have been it cannot be done on political grounds. It must kept behind for many years. be done through our faith, our belief. We have a real mess on our hands and poli- Basically, black people vote for the Democ- tics will not solve this for us. Somehow the ratic party. That is because the so-called liber- spiritual leaders across color lines are going to al politicians have been more attuned to our have to come from behind their politically- problems. Vice-President Gore came to our conservative positions and others from church not to speak, but to sit in the audience behind their politically-liberal positions and as a worshiper. The call I received from his they must sit around a table, or –– we are office was that he was going to be in our city doomed to worse days ahead. and he wanted to worship with us. Of course,

7 1996 PCCNA National Conference• Memphis, Tennessee, October 1, 1996 “History of Women in the Pentecostal Movement” by Rev. Dr. Cheryl J. Sanders, Howard University School of Divinity

Dr. Cheryl J. Sanders is senior pas- churches have adopted the sexist and and categorized them with respect to tor of the Third Street Church of racist norms of white mainline Protes- their treatment of women’s ministry God (Anderson, IN) in Washington, tantism, others have produced com- and leadership. (Williams-Jones 1977: D.C., and professor of Christian pelling models of cooperation 31-34) The first category, consisting of Ethics at the Howard University between male and female leaders. churches who insist upon the subordi- School of Divinity. Author of Saints Church historian Susie Stanley uses nation of women in ministry roles, in Exile: The Holiness-Pentecostal Experience in African American the term “stained-glass ceiling” to actually comprises the overwhelming Religion and Culture, Dr. Sanders describe barriers to women’s leader- majority of black Pentecostals: the presented this paper to PCCNA in ship and advancement in Christian Church of God in Christ, the Church of Memphis on October 1, 1996. denominations with a long history of Our Lord Jesus Christ of the Apostolic ordaining them. At the beginning of Faith, and the Bible Way Church of Our the present century, the ordination of Lord Jesus Christ, World Wide. The n the whole, the Holiness- women was accepted virtually second category, churches which Pentecostal movement in throughout the . grant women positions of authority O the United States has made a And when Pentecostalism emerged equal to men, includes the Pentecostal distinctive contribution to the histori- shortly thereafter, “it carried through Assemblies of the World and the cal evolution of religion in America by this theme and was perhaps even more Mount Sinai Holy Church of America involving blacks, women and the poor consistent in the practice of the min- (which was founded by a woman, Bish- at all levels of ministry. There are well istry and ordination of women” (Day- op Ida Robinson). over 100 church bodies listed in the ton 1998: 106). Compared to mainline In general, over the course of the Directory of African American Reli- denominations which began ordaining twentieth century there has been a dra- gious Bodies which can be identified women only in recent years, the Holi- matic and substantial decline in as Holiness or Pentecostal. These ness movement has a “usable past” women’s ecclesial leadership in the churches were led by black Christians (Stanley 1994: 52). Women in five Wes- Holiness and Pentecostal churches. around the turn of the century who leyan-Holiness denominations—Church Stanley cites statistics showing that the “came out” of the Black Baptist and of God (Anderson, Indiana), Church of proportion of women in the Methodist churches, seeking “the Nazarene, Free Methodist Church, Sal- Church of the Nazarene fell precipi- deeper life of entire ” and vation Army, and the Wesleyan tously from twenty percent in 1908 to Spirit ; “Their initial concern Church—currently constitute twenty- one percent more recently and, in the was not so much to start a new denom- five percent of the clergy in their Church of God (Anderson, Indiana), ination as to call the existing ones back denominations, whereas women com- from thirty-two percent in 1925 to fif- to the wells of their spirituality” (Turn- prise seven percent of the clergy in teen percent. As early as 1939, a er 1991: 248). What the Holiness and thirty-nine other denominations that Church of God publication set forth a Pentecostal churches have in common now ordain women (Stanley 1993: 2). radical theological and ethical com- is an emphasis upon the experience of In 1978 Pearl Williams-Jones sur- mentary upon the decline of women veyed five major Pentecostal bodies preachers. 8 Spirit baptism. Although some of these The prevalence of women preach- could sense that this woman had to 1908, the Revival drew persons of ers is a fair measure of the spirituality somehow attained a depth of spiritual every race, nationality and culture. In of a church, a country or an age. As the intensity he had long sought but never Seymour’s own words, “the work church grows more apostolic and found . . . These experiences changed began among the colored people. God more deeply spiritual, women preach- Seymour’s life. After the meeting he baptized several sanctified wash women ers and workers abound in that church; asked Lucy Farrow, the woman who with the Holy Ghost, who have been as it grows more worldly and cold, the had spoken in the strange tongue, much used of Him” (MacRobert 1988: 4). ministry of women is despised and more about her remarkable gift (Cox On the surface, this account of the gradually ceases altogether. It is of the 1995: 49). Azusa Street Revival presents an all-too- nature of paganism to hate foreign peo- Farrow introduced Seymour to the familiar image of a black man leading a ple and to despise women, but the spir- white Pentecostal pioneer, Charles Fox congregation of black women that it of the gospel is exactly opposite. Parham, who ran a Bible school in seems less than empowering from the (Brown 1939: 5) Topeka for missionaries where she had vantage point of gender. The revival In this view, the rejection of worked as a “governess.” When Sey- resulted from the partnership of women’s ministerial leadership repre- mour enrolled in Parham’s classes in women and men unified by their sents a worldly loss of focus upon the Houston, he was subjected to the indig- desire to experience the spiritual egalitarian spirit of the Christian nity of having to sit in a hall where he empowerment of . gospel. Not surprisingly, the re-estab- could hear the classes through the Seymour was largely mentored, guided lishment of barriers to church leader- doorway, in keeping with the Southern and offered a ship by most of the Holiness-Pente- “etiquette.” Seymour accepted context for min- Church historian costal groups on the basis of sex in the Parham’s advocacy of tongue-speaking, istry by women. early decades of this century coincide but rejected his racist prejudices and Women were in- Susie Stanley uses with their increased complicity with polemics. volved in every the term “stained- prevailing mainstream practices of Seymour’s work with women minis- aspect of his glass ceiling” to racial separation and segregation. ters continued. He was invited by spiritual devel- des-cribe barriers The story of the 1906 Azusa Street Neely Terry, a Holiness woman from opment; more- to women’s leader- Revival, which marks the beginning of Los Angeles, to pastor a Holiness con- over, women Pentecostalism as an international gregation in California which had been were willing to ship and advance- movement, offers a model of coopera- founded by Julia W. Hutchins. Sey- follow his ton- ment in Christian tive ministry and empowerment mour traveled to Los Angeles bearing gues doctrine denominations among the sexes, where authority and the message that speaking in tongues and experience with a long history recognition are granted to either sex was the necessary evidence of the Pen- its full effects as of ordaining them. based upon the exercise of spiritual tecostal experience, but Hutchins a public witness. gifts. The early Pentecostal movement rejected his preaching and locked him In this light, the was led by William J. Seymour, a man out. He found refuge in the home of focus of empowerment was not the whose own life’s story reflects practi- Richard and Ruth Asberry on Bonnie cooperation of men and women with cally all major facets of the denomina- Brae Street, where he conducted sever- each other as an end in itself. Rather, tional racism experienced by black al weeks of prayer meetings. When on the people were spiritually empowered Christians in the United States. Born in April 9, 1906, Seymour finally manifest- by their ability to respond to charismat- in 1878, Seymour was raised ed the tongue-speaking experience he ic leadership, a process facilitated by as a Baptist, as a young man joined a had promoted in his preaching, a the willingness of one man to welcome local black congregation of the revival broke out and crowds began to the participation and preaching of Methodist Episcopal Church in Indi- gather at the Bonnie Brae Street resi- women. And when the desired spiri- anapolis, Indiana, and next was drawn dence and in the streets. He leased a tual manifestations came forth among to the Evening Light Saints, a name vacant building at 312 Azusa Street in this humble gathering, the experience widely used at the time for the Church Los Angeles from the Stevens African of corporate charismatic empower- of God (Anderson, Indiana). Methodist Episcopal Church (where ment drew attention from all parts of After joining the Holiness move- several persons worshiping with him the world. ment, Seymour came under the influ- had formerly been members), a two- Seymour eventually encountered ence of a black woman pastor, Lucy story wooden structure located in a some negative experiences with white Farrow, in Houston, . He attend- poor black neighborhood in Los Ange- women in the revival who did not ed her church in 1903. Significantly, les near some stables and a lumber- share his perspective on racial unity. she was the first to expose Seymour to yard. Within a few days more than a When Parham visited Azusa Street at the practice of speaking in tongues. thousand persons were trying to enter Seymour’s invitation in October of He heard a woman pray aloud in a the small mission building and the 1906, he denounced the revival as a language, or what seemed to be a lan- Azusa Street revival was underway. “darky camp meeting” (Turner 251). guage, that no one there could under- The core group consisted primarily of The two white women who helped stand. Seymour was touched to the black female domestic workers, but him publish the periodical Apostolic core. As a man of prayer himself, he over a period of three years, from 1906 Faith, with an international circulation 9 The History of Women in the Pentecostal Movement

of 50,000 subscribers, effectively tion of his Apostolic Faith movement Although many denominations destroyed Seymour’s publication-out- to recognize himself as “bishop” and were formed between 1895 and 1950, reach ministry by taking both the peri- guaranteed that a successor would those that survived and flourished odical and the mailing list to Portland, always be “a man of color” (Synan were those with strong women’s Oregon. There one of them founded 1988: 781). However, after Seymour’s departments. Structures or female another evangelistic organization. In death in 1922, it was a woman of color influence enable denominations with his book Fire from Heaven, Harvey Cox who assumed the leadership of the charismatic male founders to grow notes how Seymour’s disillusionment Mission—his widow, Jennie Seymour. after those founders died; other denom- with white Pentecostals affected his As is often the case after the death of inational movements with high visibili- understanding of the gift of tongues. charismatic leaders, the mission locat- ty but no structures of female influence Finding that some people could ed at Azusa Street did not last very long. almost disappeared (Gilkes 237). speak in tongues The building was demolished in 1931, The Women’s Department of the Finding that and continue to ab- and the land was lost in foreclosure in COGIC was formed shortly after the some people hor their black fel- 1938, two years after Jennie Seymour’s beginning of the Azusa Street Revival. could speak in low Christians con- death. Bishop Charles H. Mason, a former vinced him that it That a man led this movement is Baptist minister who, with C.P. Jones, tongues and con- was not tongue perhaps unremarkable; that he was so founded the COGIC as a holiness tinue to abhor speaking but dis- heavily influenced by women’s spiritu- denomination, participated in the their black fel- solution of racial al leadership is hardly unprecedented. revival and received the gift of speak- low Christians barriers that was What is highly unusual here, however, ing in tongues. As a result, a split convinced him the surest sign of is the immediate interracial and inter- occurred with Jones and in 1907 the the Spirit’s pente- national impact produced by this tiny COGIC became Pentecostal under that it was not costal presence and core group of black women and men. Mason’s leadership. Around the same tongue speaking the approaching Together they exercised charismatic time, Mason recruited Lizzie Woods but dissolution New Jerusalem gifts in a manner which would alter the Roberson from a Baptist academy to of racial barri- (Cox 63). course of church history throughout organize the Women’s Department as ers that was the Seymour saw the twentieth century. Today Pente- its “overseer.” What is unusual about the breaking of costalism has become the dominant this development is that Mason was surest sign of the the color line as a expression of in divorced and thus did not have a wife Spirit’s pente- much surer sign, many major urban centers, claiming to appoint to this position, as normally costal presence than tongue-speak- some 410 million adherents world- occurred in other black denomina- and the ing, of God’s bless- wide. tions where the women’s organiza- approaching ing and of the Spir- The largest denomination of the tions are led by the wives of the eccle- it’s healing pres- Holiness-Pentecostal tradition, the sial leaders. New Jerusalem. ence, signifying Church of God in Christ (COGIC), This historical “accident” generated (Cox 63) that the charis- does not permit the ordination of the model of a nearly autonomous matic ideal of women, but has the most powerful women’s organization. Mason not only cooperation with the Spirit had women’s department of any black recruited Mother Roberson to head become compromised in practice by denomination (Gilkes 1990: 229). the women’s work, but also, on her the forces of racism. Once the whites Despite this restriction, women have advice, appointed women’s overseers defected, the Azusa Street Mission exercised ministerial leadership in along the same jurisdictional and dis- became almost entirely black. The numerous ways; serving as evangelists, trict lines as the male overseers who denom-inations which took the lead worship leaders and religious activists; later became . The title “over- thereafter to spread the pentecostal sometimes having charge of churches seer,” a literal translation of the Greek doctrine and practices, e.g., the Church in the absence of a male pastor. The word usually translated as “bishop,” of God in Christ and the Assemblies of distinctive leadership orientation of was used in the early days of the God, were organized along racial lines the COGIC women led to levels of church for both men and women lead- and generally assigned subordinate female empowerment and male-female ers in the church. Such usage implied roles to women. cooperation that would prove vital to that the founders of the COGIC and White racism ultimately under- the success of the denomination other denominations initially envi- mined and destroyed the vision of throughout the twentieth century, in sioned a church organized in parallel racial equality promoted by the early contrast to the Azusa Street Mission structures of both male and female Pentecostals. Interracial cooperation which failed after the death of Sey- overseers (Gilkes 237). could not be sustained within the mour. Cheryl Townsend Gilkes has The adoption of the terminology charismatic leadership structures offered this general observation associated with episcopally governed where cooperation between the sexes regarding the importance of the estab- churches reflected both the Baptist had been so conspicuous (at least tem- lishment of structures of female “influ- roots of their leadership and a Presby- porarily). As a result, Seymour revised ence” as a determining factor in the terian tendency toward “more or less survival of black religious movements. 10 the doctrines, discipline and constitu- sharing power between the laity and the clergy” (Gilkes 229). Gilkes has mobility for black women and they leadership developed by the COGIC determined that these - were encouraged to achieve economic Women’s Department is a dialectical women transformed their autonomy empowerment through white-collar one, based on a tradition of protest and into a form of power best described as employment” (Gilkes 225). An impor- cooperation. On the one hand, this “influence” and “created a pluralist tant consequence of this emphasis dialectics is driven by the women’s political structure in an episcopally upon higher education and profession- struggle against structures and pat- governed church where pluralism was al employment was the financial terns of subordination based on sex. never intended”(Gilkes 240). This empowerment of women, whose On the other hand it is driven by their autonomous--parallel structure more numerical dominance in the churches determination to maintain unity with closely resembled the dual sex political in turn created a situation that clearly black men in the face of racism and dis- systems characteristic of some West contradicted the ethic of male domina- crimination in the larger society and in African societies than the patriarchal tion and control. response to internal power struggles episcopal polities of European origin. As a general rule, these churches among male leaders within the denom- The women employed distinctive lead- rejected cultural norms and organiza- ination. Because cooperative and egal- ership styles and methods that promot- tional models that imitated white patri- itarian norms govern this dialectical ed broader-based participation. archy. For both the Holiness and the model, the structural exclusion of The women’s methods of leadership Pentecostal churches, holiness was the women from cer- have evolved in direct contrast to the premier ethic and guide for liturgy, tain positions in the It was not gen- authoritarian style demanded by the preaching and polity. church is partially der but spiritu- nature of : hierarchical, Church members could not offset by the main- al gift which individualistic and dominating. In advance ideologies of patriarchy that tenance of various comparison, women’s leadership contradicted standards of holiness spaces and spheres qualified indi- tends to be consensus oriented, collec- since “holiness” was the most impor- for women to exer- viduals to be tive and more inclusive, involving larg- tant achieved status in these church- cise their spiritual acknowledged er numbers of people in decision mak- es—and a status not humanly con- gifts and leader- and honored ing (Gilkes 240). ferred. Biblical debate concerning ship. in Holiness The emergence of the COGIC women was confined to structural Although the pre- Women’s Department was timely in norms, not the nature, quality, or char- vailing norms of and Pentecostal view of the plight of black women in acter of women per se (Gilkes 231). racial and sexual circles; “the church and society during the first The positive affirmation of women’s exclusion eventual- personal and decade of the twentieth century. First, nature, quality and character sets these ly were brought to congregational the spiritual and professional focus of churches apart from other Protestant bear upon various accounts this organization of black women pro- and Catholic traditions whose exclu- Pentecostal denom- duced significant affirmations of black sion of women from leadership is inational structures, passed down female personhood. grounded in the rejection of the full these churches nev- in written In the face of culture assaults that humanity of women. As a result, even ertheless provided records and used the economic and sexual where structural prohibitions have important opportu- oral tradition exploitation of black women as a been in effect, women nevertheless nities and role mod- placed a high rationale for their denigration, the found ways to exercise their gifts of els for women’s Sanctified Church elevated black ministry and leadership to the benefit spiritual and social value on the women to the status of visible hero- of the entire church body. For exam- empowerment. contribution ines—spiritual and professional role ple, women evangelists and revivalists The shifting pat- of women and models for their churches (Gilkes 225). founded churches, so they were terns of inclusion men to the most A second factor is the professional- included in church histories. In addi- and exclusion in important goal ization of Christian education (in con- tion, male church leaders often report- these churches have trast to the concurrent marginalization ed in their spiritual biographies that been governed by of the church— of Christian education by Baptist and they became converted in response to two primary factors: salvation and Methodist denominations), which the ministry of female preachers and namely, the egali- holiness.” enabled women to use their roles as revivalists. Thus, it was not gender but tarian doctrine of (Gilkes 231) educators and the “educated” as a which qualified individu- the Holy Spirit on source of power and career opportuni- als to be acknowledged and honored in the one hand and ty. Thirdly, the Women’s Department Holiness and Pentecostal circles; “the the impact of racist, sexist and elitist presented “professional” role models personal and congregational accounts societal norms on the other. Pente- for black working women, at a time passed down in written records and costal leaders of today, both male and when employment opportunities for oral tradition placed a high value on the female, can recover and reclaim the black women were primarily restricted contribution of women and men to the inclusive impetus of the early twenti- to domestic service at low wages. Thus most important goal of the church—sal- eth century, as the Spirit guides the “higher education and work were iden- vation and holiness” (Gilkes 231). church into the twenty-first century. tified as legitimate means of upward Following Gilke’s analysis, the model of 11 An Interviewwith Jack Hayford

Robeck: How did leaders of the Pentecostal we do together?” And we realized that we needed Movement come to the place where they were willing to have black leadership in primary leadership at to talk about the issue of racial reconciliation? the outset.

Hayford: It is difficult to know how to discuss Robeck: How do you understand the structure that part of our history. We wanted to say, responsibly, of leadership for the Pentecostal/Charismatic Church- that we had sinned and failed God. They weren’t con- es of North America? scious sins of antagonistic opposition to other people. They were reflections of our being blinded by our own Hayford: The objective was to precipitate a trans- flesh, our own historic traditions and our culture, rather ethnic fellowship of people of acknowledged Pente- than being different from the culture. We had become costal tradition. The inclusion of “Charismatic” was a mirrors of the culture and we did not recognize how point of bridging that many people would not recog- unrepresentative of Jesus and His Church we were. nize unless they understood some of the history of Pen- tecostalism. Another part of the reconciliation agenda Robeck: Why did Pentecostal leaders choose to that was dramatically introduced to us was the place of focus on reconciliation between black and white Pen- women. It is very biblical that women have a place in tecostals instead of casting a broader net on the sub- public ministry. And who should do that more aggres- ject of racism? sively than Pentecostals when we take as our founding text the birthday of the Church at Pentecost (Acts 2) and Hayford: We did not attempt to deal with other the announcement of the power poured out from on aspects of needed racial reconciliation because the high upon “your sons and your daughters” and “your most historic and entrenched problem in North Amer- servants and your handmaidens” (Joel 2:28-30). ica was the black/white separation. I want to empha- size that we recognized our insensitivity to the mis- Robeck: On several occasions since Memphis, I treatment historically of Native Americans by the have been asked to preach in different Pentecostal church and by society. We were fully aware of the churches on the subject of racism and racial reconcili- obvious insensitivities to the growing Latino and His- ation. I have found it difficult for white Pentecostals to panic cultures in North America, not to mention our understand the concept of racism. How do you talk post-World War II era attitudes toward the Asian Amer- about it with your own people? ican and especially the Japanese populations. These are things that we didn’t attempt to deal with at Mem- Hayford: I have preached some messages to our phis, but I don’t want to suggest that we were either congregation called “Outracing the World.” I have insensitive to them or that we supposed that they had underscored the community of failure. It is essentially a been previously resolved. failure of white American Christians, by virtue of our per- ception that because we are neither hateful nor antago- Robeck: Why did the Pentecostal Fellowship of nistic, we are not burning crosses on people’s lawns, we North America choose to dissolve itself rather than are not saying hateful, aggressive things or in anywise simply invite the African American Pentecostal lead- seeking strife, that we are not racists. I have tried to dis- ers to join it? abuse them of the idea that the definition of racism is vio- lence and since I am not violent, I am not racist. Hayford: We didn’t want to say to our black brothers and sisters, “Come and join our outfit.” Robeck: What do you understand racism to be? We realize that the white person seldom recog- nizes the response that is required of a black per- Hayford: It is very difficult to use the term son even if the invitation is accepted. Insensitivity “racist” or “racism” with people that love the Lord and may generate a low-grade bitterness. We didn’t who tend to be agreeable to all peoples, without mak- want to plan anything with that history, so we ing them feel as though you have just slapped them in 12 asked our black brothers and sisters, “What might the face. We feel first and think second. What I have This interview was originally

conducted on behalf of the Dupree

Center for Christian Leadership,

Fuller Theological Seminary,

Pasadena, California. It has been

edited and used by permission.

Jack Hayford Cecil Robeck tried to do is establish a climate in which people can, Robeck: How would you describe the racial with perception, say, “Oh, I do need to repent.” Inten- makeup of your own congregation, the Church on the tionality is the key word for the living Church today, Way, in Van Nuys, California? and that goes for all points on the color spectrum. That is not just a white responsibility. All of us have a Hayford: I am very grateful to say that today we responsibility to exercise intentionality and it begins mirror closely our immediate area. We did not do that with recognizing that there is more than I can imagine five years ago. We had a considerable racial mix prior that I don’t recognize. I need to say first, “Holy Spirit, to the riots, but our mix today is probably about 15% would you show me what I don’t see, and what I do Black, 5-7% Asian, 20% Hispanic or Latino, 5-7% Middle see, would you help me to act on it when I see it?” Eastern and the balance would be largely European Americans. We also have a number of Native Ameri- Robeck: Living as I do in Pasadena, I think a great cans in our congregation. deal of the riots that took place in Los Angeles in 1992. They had great implications not only for our area, but Robeck: What specifically would you say to also for all of our cities. What did you say that helped our readers that they might do during day-to-day your own congregation deal with some of the issues life that would help to break down walls between raised by these riots? the races?

Hayford: The riots are a watershed moment in Hayford: Take the initiative. Go to people and our city’s life. It became one in our church’s life. It is say, “Look, I realize that I don’t know how to relate to one in my own life. Even before the riots took place, people very well who are outside my own ethnic or there had already emerged an integration of pastors racial tradition. Would you help me?” I would start across the city at every dimension denominationally with brothers and sisters in Christ. Make it an open and ethnically. God had sovereignly prepared us for matter that you acknowledge, maybe with laughter. I interfacing and mutually supporting one another. We don’t know any neat way to do this. I think we just had a network of churches that immediately swung need to say “Hey, I’ve been blowing it.” Don’t indict into action. When I stood before the congregation the other person with having blown it. that Sunday and bared my heart, we did not realize the Just say, “I don’t know how to do this. Will you depth of the strain and hurt that was present in the help me?” Usually they will say “I don’t either. Let’s black community, not to mention the stresses that have lunch and talk about it.” Then a relationship were manifest between the Asian [especially in the forms. Korean community] and the Black community in the environment of this tragic cataclysm. Robeck: Is there any last word you would like to leave with our readers? Robeck: Did you have any concrete advice for your people? Hayford: Let me simply say that there is a living Savior who stopped by a well in Samaria. When a Hayford: I asked them to go home that after- woman said, “I don’t understand why you are even noon and, if they would, to bring groceries to the talking to me because you are of another ethnic church because we were going to take things to the group,” remember that it was Jesus’ need to go inner city. People who lived where the riots were did through Samaria. It was his intentional show of the not have the ability to buy food near their homes. The love of God that brought about not only her change, stores had been burned. Our congregation gave but the response of the whole community. What we $250,000 on the spot. That is a lot of money for us. But are dealing with is that which will break down walls we gave it away over the ensuing weeks in various that obstruct the spread of the message of the recon- aspects of ministry. Another $250,000 came to our ciling love of God. Jesus modeled it. The First-Century church from across the nation. And it was a joy to use Church pointed the way. And we are answering that it this way! same Spirit. God bless you as you seek to do that. 13 RECONCILIATION Memphis 1994: Miracle and Mandate Dr. Vinson Synan

Footwashing at Memphis ‘94; Co-chaired by Bishop I. Clemmons and Bishop B

t was called a miracle because it ended In the beginning, practically all the Pente- decades of formal separation between costal movements and churches in America I the predominantly black and white Pen- were inter-racial with many having thriving tecostal churches in America. In its begin- black leaders and churches. But from 1908 to nings, the Pentecostal movement inherited 1924, one by one, most churches bowed to the the interracial ethos of the Holiness Move- American system of segregation by separating ment at the turn of the century. One of the into racially-segregated fellowships. In “Jim miracles of the Azusa Street Crow” America, segregation in all areas of life It was a day never to be for- revival was the testimony ruled the day. Gradually Seymour’s Azusa that “the color line was Street dream of openness and equality faded gotten in the annals of Ameri- washed away in the blood.” into historical memory. can Pentecostalism– Here in the worldwide October 18, 1994–when the cradle of the movement a The PFNA Spirit moved in Memphis to black man, William J. Sey- The separation of black and white Pente- end decades of racial separa- mour, served as pastor of a costals was formalized in 1948 in Des Moines, small black church in Los Iowa, with the creation of the all-white Pente- tion and open doors to a new Angeles, where from 1906 costal Fellowship of North America (PFNA). era of cooperation and fel- to 1909, thousands of peo- As incredible as it seems today, no black lowship between African- ple of all races gathered to churches were invited. The races continued American and white Pente- receive the baptism in the to drift further and further apart. costals. At the time, it was Holy Spirit with the accom- But by the the climate had changed panying evidence of speak- drastically in the United States. The civil rights called the “Memphis Miracle” ing in tongues. Often black movements and legislation of the and by those gathered in Mem- hands were laid upon white ‘60s swept away the last vestiges of legal “Jim phis as well as in the national heads to pray down the Crow” segregation in American life. Schools press which hailed the his- power of Pentecost. From were integrated. Many doors were opened for toric importance of the event. Azusa Street the movement all to enter into American public life. Most spread to the nations and churches, however, remained segregated and continents of the world. out of touch with these currents. The year 14 1948 also saw the beginnings of the PFNA leaders with his wit and wisdom. the salvation-healing of The second meeting was held in Phoenix, Ari- and other Pente- zona, on January 4-5, 1993, where COGIC pas- costal evangelists. Both blacks tor Reuben Anderson from Compton, Califor- and whites flocked together to nia (representing Bishop Charles Blake) the big tent services. Along with played a key role in bringing understanding of Billy Graham, Oral Roberts and the challenges of urban ministries in America. other Pentecostal evangelists The third session convened at the PFNA annu- refused to seat the races in sepa- al meeting in , Georgia, on October 25- rate areas. Although the church- 27, 1993. Here, Jack Hayford of the Interna- es remained separate, there was tional Church of the Foursquare Gospel and more interracial worship among Bishop Gilbert Patterson, of the blacks and whites who flocked Church of God in Christ, strong- together to the big tent services. ly affirmed the plans for recon- The advent of the charismatic ciliation. A fourth meeting in movement in 1960 and the cre- Memphis in January 1994 ation of the Society for Pente- became known as the “20/20 costal Studies (SPS) in 1970 Meeting” because 20 whites and brought more contacts between 20 blacks joined to plan the cli- black and white Pentecostals. mactic conference that was The congresses sponsored by the planned for October 1994 in North American Renewal Service Memphis. There, it was hoped, Committee (NARSC) in the the old PFNA could be laid to rest and 1990s also brought in order to birth a new fellow- B.E. Underwood many black and white Pente- ship without racial or ethnic costal leaders together for the boundaries. first time while serving on the steering com- mittee to plan the massive charismatic rallies The Memphis Miracle in New Orleans, Indianapolis and Orlando. When the delegates arrived in Dr. Vinson Synan, Dean of Memphis on October 17, 1994, Regent University School of The Architects of Unity there was an electric air of Divinity, is an advisor to the The leaders, who above all, brought the expectation that something won- races together in Memphis in 1994 were Bish- derful was about to happen. The PCCNA Executive. Author of op Ithiel Clemmons of the Church of God in conference theme was “Pente- the widely-read Holiness-Pen- Christ (COGIC), and Bishop Bernard E. Under- costal Partners: A Reconciliation tecostal Tradition, Dr. Synan wood of the International Pentecostal Holi- Strategy for Min- is chair of the North Ameri- ness Church. These men had met while serv- istry.” Over 3,000 persons attend- ing on the NARSC board planning the New ed the evening sessions in the can Renewal Service Com- Orleans Congress of 1987. With great trust Dixon-Meyers Hall of the Cook mittee (NARSC) and an and mutual dedication, these two men were Convention Center in down- ordained minister with the able to lay the groundwork for the 1994 meet- town Memphis. Everyone was International Pentecostal ing in Memphis. aware of the racial strife in Mem- The process began when Underwood was phis where Martin Luther King, Holiness Church. elected to head the PFNA in 1991. At that time Jr. was assassinated in 1968. he purposed in his heart to use his term to end Here, it was hoped, a great racial healing the racial divide between the Pentecostal would take place. The night services reflected churches. On March 6, 1992, the Board of the tremendous work done by the local com- Administration voted unanimously to “pursue mittee in the months before the gathering. the possibility of reconciliation with our Bishop Gilbert Patterson of the Temple of African-American brethren.” After this, there Deliverance Church of God in Christ, and were four important meetings on the road to Samuel Middlebrook, Pastor of the Raleigh Memphis. Assembly of God in Memphis, co-chaired the The first meeting was on July 31, 1992, in committee. Although both men had pastored in Dallas, Texas, in the DFW Hyatt Regency Hotel the same city for 29 years, they had never met. where COGIC Bishop O. T. Jones captivated The Memphis project brought them together. 15 The morning sessions were remarkable for from the heavenward side of things and the honesty and candor of the papers that see where you have been – two, separate were presented by a team of leading Pente- streams, that is, streams as at flood tide. costal scholars. These included Dr. Cecil M. For I have poured out of my Spirit upon Robeck, Jr. of Fuller Theological Seminary and you and flooded you with grace in the Assemblies of God; Dr. Leonard Lovett of both your circles of gathering and fel- the Church of God in Christ; Dr. William Turn- lowship. But as streams at flood tide, er of Duke University and the United Holy nonetheless, the waters have been Church; and Dr. Vinson Synan of Regent Uni- muddied to some degree. Those of des- versity and the Pentecostal Holiness Church. perate thirst have come, nonetheless, for In these sessions, the sad history of separation, muddy water is better than none at all. racism and neglect was laid bare before the 1,000 “‘My sons and my daughters, if you or more leaders will look and see that some have not come to drink because In a moment of tearful assembled. These sometimes chilling of what they have seen. contrition, he washed confessions brought You have not been aware the feet of Bishop Clem- a stark sense of past of it, for only heaven has mons while begging injustice and the seen those who would forgiveness for the sins absolute need of doubt what flowed in your midst, because of the waters of the whites against and rec- onciliation. The muddied, having been soiled by their black brothers evening worship ses- the clay of your humanness, not and sisters. A wave of sions were full of by your crudity, lucidity, or inten- weeping swept over the Pentecostal fire and tionality, but by the clay of your auditorium. Then, fervor as Bishop Pat- humanness the river has been made impure. Bishop Blake terson, Billy Joe Daugherty and Jack “‘But look. Look, for I, by my approached Thomas Hayford preached Spirit, am flowing the two streams Trask, General Superin- rousing sermons into one. And the two becoming tendent of the Assem- to the receptive one, if you can see from the heaven blies of God, and tear- crowds. side of things, are being purified. And not only is there a new purity fully washed his feet as The climactic mo- ment, however, came coming in your midst, but there will a sign of repentance in the scholar’s ses- be multitudes more who will gather for any animosity sion on the after- at this one mighty river because blacks had harbored noon of October 18, they will see the purity of the reality against their white after Bishop Blake of my love manifest in you. And so, know that as heaven observes and brothers and sisters. tearfully told the delegates, “Broth- tells us what is taking place, there is This was the climactic ers and Sisters, I reason for you to rejoice and prepare moment of the confer- commit my love to yourself, for there shall be multitudes ence. Everyone sensed you. There are more than ever before coming to this that this was the final problems down the joint surging of my grace among you, says the Lord.’” seal of Holy Spirit road, but a strong commitment to love Immediately, a white pastor appeared approval from the will overcome them in the wings of the backstage with a heart of God over the all.” Suddenly there towel and basin of water. His name was proceedings. was a sweeping Donald Evans, an Assemblies of God pas- move of the Holy tor from Tampa, Florida. When he Spirit over the entire explained that the Lord had called him to assembly. A young black brother uttered a spir- wash the feet of a black leader as a sign of ited message in tongues after which Jack Hay- repentance, he was given access to the ford hurried to the microphone to give the platform. In a moment of tearful contri- interpretation. He began by saying, “For the tion, he washed the feet of Bishop Clem- Lord would speak to you this day, by the mons while begging forgiveness for the tongue, by the quickening of the Spirit, and he sins of the whites against their black broth- would say: ers and sisters. A wave of weeping swept “‘My sons and my daughters, look if you will over the auditorium. Then, Bishop Blake (continued on page 18) 16 Racial Reconciliation Manifesto Challenged by the reality of our racial division,we have been drawn by the Holy Spirit to Memphis,Ten- nessee,October 17-19,1994,in order to become true “Pentecostal Partners”and to develop together“ A Reconciliation Strategy for 21st Century Ministry”. We desire to covenant together in the ongoing task of racial reconciliation by committing ourselves to the following agenda.

VII. We commit ourselves not only to pray but also to work for genuine and visible manifestations of Chris- I. I pledge in concert with my brothers and sisters of tian unity. many hues to oppose racism prophetically in all its vari- VIII. We hereby commit ourselves not only to the ous manifestations within and without the Body of task of making prophetic denouncement of racism in Christ and to be vigilant in the struggle with all my word and ,but to live by acting in deed. We will God-given might. fully support and encourage those among us who are II. I am committed personally to treat those in the attempting change. Fellowship who are not of my race or ethnicity,regardless IX. We pledge that we will return to our various of color,with love and respect as my sisters and brothers constituencies and appeal to them for logistical support in Christ. I am further committed to work against all and intervention as necessary in opposing racism. We forms of personal and institutional racism, including will seek partnerships and exchange pulpits with persons those which are revealed within the very structures of our of a different hue,not in a paternalistic sense,but in the environment. Spirit of our Blessed Lord who prayed that we might be III. With complete bold and courageous honesty, one (John 17:21). we mutually confess that racism is sin and as a blight in X. We commit ourselves to leaving our comfort the Fellowship must be condemned for having hindered zones,lay aside our warring,racial allegiances,respecting the maturation of spiritual development and mutual the full humanity of all,live with an openness to authen- sharing among Pentecostal-Charismatic believers for tic liberation which is a product of Divine Creation,until decades. the shackles fall and all bondage ceases. IV. We openly confess our shortcomings and our XI. At the beginning of the twentieth century,the participation in the sin of racism by our silence,denial Azusa Street Mission was a model of preaching and liv- and blindness.We admit the harm it has brought to gen- ing the Gospel message in the world. We desire to drink erations born and unborn. We strongly contend that the deeply from the well of Pentecost as it was embodied in past does not always completely determine the future. that mission. We,therefore,pledge our commitment to New horizons are emerging. God wants to do a new embrace the essential commitments of that mission in thing through His people. evangelism and mission,in justice and holiness,in spiri- V. We admit that there is no single solution to tual renewal and empowerment,and in the reconcilia- racism in the Fellowship. We pray and are open to tough tion of all Christians regardless of race or gender as we love and radical repentance with deep sensitivity to the move into the new millennium. Holy Spirit as Liberator. Manifesto Committee VI. Together we will work to affirm one another’s strengths and acknowledge our own weaknesses and Bishop Ithiel Clemmons Leonard Lovett inadequacies, recognizing that all of us only “see in a mirror dimly”what God desires to do in this world. Cecil M.Robeck,Jr. Together,we affirm the wholeness of the Harold D.Hunter as fully inclusive of Christians regardless of color. We, therefore, commit ourselves “to love one another with mutual affection, outdoing one another in showing 17 honor”(Romans 12:10). approached Thomas tory Christian Center asked the delegates to Trask, General Super- include the word “Charismatic” in the new intendent of the name. Over a hastily-called luncheon meet- Assemblies of God, and ing of the “Restructuring Committee,” it was tearfully washed his agreed that those Christians who thought of feet as a sign of repen- themselves as “Charismatics” would also be tance for any animosi- invited to join. When the vote was taken, the ty blacks had har- body unanimously voted to call the new orga- bored against their nization the Pentecostal and Charismatic white brothers and Churches of North America (PCCNA). Thus sisters. This was the the Memphis Miracle included the beginning climactic moment of of healing between Pentecostals and Charis- the conference. Every- matics as well as between blacks and whites. one sensed that this Another milestone of the day was the was the final seal of unanimous adoption of a “Racial Reconcilia- Holy Spirit approval tion Manifesto” that was drafted by Bishop from the heart of God Ithiel Clemmons, Dr. Cecil M. Robeck, Jr., Dr. over the proceedings. Leonard Lovett, and Dr. Harold D. Hunter. In In an emotional this historic document, the new PCCNA speech the next day, pledged to “oppose racism prophetically in Dr. Paul Walker of the all its various manifestations” and to be “vigi- lant in the struggle.” They further agreed to The incredible “Memphis Church of God (Cleve- land, TN) called this “confess that racism is a sin and as a blight Miracle” has now become event, “the Miracle in must be condemned . . .” while promising to Memphis,” a name that “seek partnerships and exchange pulpits the “Memphis Mandate.” struck and made head- with persons of a different hue . . . in the spir- lines around the it of our Blessed Lord who prayed that we All Spirit-filled believers world. might be one.” That afternoon, the After this, the election of officers took must join in a crusade of members of the old place with Bishop Clemmons chosen as PFNA gathered for the Chairman and Bishop Underwood as Vice- love and good will to show final session of its his- Chairman. Also elected to the Board was Bishop Barbara Amos, whose election the world that when the tory. In a very short session, a motion was demonstrated the resolve of the new organi- Spirit moves, those who carried to dissolve the zation to bridge the gender gap as well. The old, all-white organiza- other officers represented a balance of blacks have been baptized in the tion in favor of a new and whites from the constituent member- entity that would be ship. Holy Spirit will move for- birthed the next day. But more reconcilia- ward to bring the lost to tion was yet to come! The Memphis Mandate When the new con- The subsequent meetings of the PCCNA in Christ and to full ministry stitution was read to Memphis in 1996 and Washington, D.C. in and fellowship in church- the delegates on Octo- 1997, have shown that the road to racial rec- ber 19, a new name onciliation in America will not be short or es that have no racial, eth- was proposed for the easy. Everyone agrees that there is much group -- Pentecostal more to be done and much to overcome. The nic or gender barriers. Churches of North incredible “Memphis Miracle” has now America (PCNA). It become the “Memphis Mandate.” All Spirit- was suggested that the filled believers must join in a crusade of love governing board of the new group have equal and good will to show the world that when numbers of blacks and whites and that the Spirit moves, those who have been bap- denominational charter memberships would tized in the Holy Spirit will move forward to be welcomed that very day. But before the bring the lost to Christ and to full ministry constitution came before the assembly for a and fellowship in churches that have no vote, Pastor Billy Joe Daugherty of Tulsa’s Vic- racial, ethnic or gender barriers.

18 The “Memphis Miracle” was a triumphant moment in the history of Pentecostal race rela- tions in North America. But it was only a moment. Pastors and other church leaders returned to their places of ministry with a How to Work great deal of good will. They wanted to do the right thing, but they have not always toward Racial known how to translate their mountain-top experience into action. Reconciliation This is understandable. Our histories and experiences are all different. They require by Dr. Cecil M. Robeck, Jr different approaches as we move along the process of racial reconciliation. Some pastors and congregations have extensive experi- ence promoting racial reconciliation. Others do not. The following suggestions may be helpful as you consider your next step in this healing process.

1. Acknowledge that there is a problem the real issue. Move past the level of of how we relate to one another across rhetoric and hear the heart. racial and ethnic lines. 7. Begin to share with your congrega- 2. Personalize the problem. Ask your tion those things you are learning in self what role you play, implicitly or your new relationships. explicitly, that contributes to the pre-- sent situation, then offer it to the Lord. 8. Be willing to enter into a pulpit exchange across racial and/or eth- 3. Seek God for wisdom in addressing nic lines. Exchanges may be extend- the problem in your own life. ed to include a food festival, music, youth activities and cooperative 4. Begin to pray regularly for a spe- efforts in the community. Together cific pastor or a local congregation Celebrate their significant cultural that is of another color or race. As events (e.g. Cinco de Mayo, Martin they become part of your regular Luther King Day, Chinese New Year). prayer life, your attitudes toward them should begin to change. 9. Adopt another congregation as a sister congregation. Ask them what 5. Seek out one or more individuals contributions you can make to their of another race and build a rela- lives. Ask them what they would like tionship. Do not assume that this is a to do for your congregation. Act on relationship that will only benefit the those things that are possible to do. other person. Open yourself to Do not over-commit yourself or your receive as much as you give. resources. It can lead to disappoint- ment. Prioritize. 6. Listen to the other person as a peer. Be willing to learn from him or her. 10. Share with other pastors what you This is critical. Do not assume that you are learning and how it has blessed have all the answers or that money is your church. 19